Pastor David Jang

The Incarnation and the Cross – Pastor David Jang

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1. The Gospel Given as a Promise and the Mystery of the Incarnation

Reflecting on Romans 1:2–7, based on Pastor David Jang’s teaching, we can first explore what exactly the gospel is that Paul proclaims, and why it appears among us as the “fulfillment of God’s promise.” Pastor David Jang highlights that the gospel is never a product of human theory, philosophy, or any individual’s opinion, but is rooted wholly in God’s promise. Indeed, within the statement, “the gospel He promised beforehand through His prophets in the Holy Scriptures regarding His Son” (Rom 1:2–3), we find the marvelous providence of God, who planned from long ago that this gospel would eventually be announced to humanity.

We should remember that the gospel is not some “completely new teaching that suddenly fell from the sky,” but rather the concrete promise concerning “the Christ” foretold throughout the Old Testament. Here, the core of the gospel Paul speaks of is summarized in the declaration that “the Son of God came in the flesh.” In Romans 1:3, Paul proclaims that Jesus Christ “was descended from David according to the flesh,” thus boldly asserting that Jesus truly came to this earth as a human being just like us. All biblical prophecy points toward this fact. Throughout history, God revealed His providence through prophets at every turn, and its ultimate fulfillment is found in the “Incarnation” of Jesus Christ.

At this point, Pastor David Jang reemphasizes that Christianity is, in fact, “a religion for sinners.” The reason the Gospels declare that Jesus came not to call the righteous, but to seek out sinners is precisely bound up in the event of the Incarnation. Jesus dwelt among sinners. The phrase “descended from David according to the flesh” is not merely a historical or genealogical reference to Jesus’ lineage from the royal house of David; it is a symbolic expression announcing that the Almighty God actually entered this world as a true human being.

This event of the Incarnation is the greatest paradox and hallmark of the Christian faith. In Philippians 2:6–8, Paul describes it as “kenosis,” or self-emptying. Though Jesus was by nature God, He took on the form of a servant and became like us. The astounding truth that He is simultaneously “truly God and truly man” (Vere Deus & Vere Homo) is the decisive foundation of what Christians believe to be the “good news.”

In Romans 1:3–4, Paul succinctly but powerfully summarizes this kenosis, the Incarnation, and the resulting events of Christ’s death and resurrection. Jesus came in human form, was crucified, and then was raised from the dead by the Spirit of holiness. That is what Paul means by “Jesus Christ our Lord… who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead” (Rom 1:4). Though humans viewed His death as the fate of a condemned sinner, God declared Him to be the one who overcame death. The gospel points to this historical, existential event. The message that Christians proclaim is “Jesus Christ, who saves sinners,” not a set of moral teachings or abstract philosophy. In Paul’s day, Greek philosophers spent their entire lives pursuing the “logos” or “truth,” yet they found that human strength alone could not attain it. However, the Gospel of John proclaims, “The Word became flesh and dwelt among us” (John 1:14). The truth that sages and philosophers longed for so desperately actually became a person and lived on this earth.

In Romans 1, Paul refers to Him as the “Son of God who came in the line of David” and, at the same time, “the One declared to be the Son of God with power by His resurrection from the dead.” Thus, Jesus was truly human in history, yet also indisputably the Son of God. Pastor David Jang teaches that when we stand before this gospel, grace descends upon us—grace that transcends our intellect and reason. It is the unconditional love of God, the surprising gift that only He can give. When a sinner who has never known this gospel hears the message and is moved to tears by Christ’s love—who descended so low to save us—this is true grace. Paul experienced this firsthand. Formerly, he was a persecutor of the church and a cruel oppressor of Christians, yet he completely collapsed before the love of Jesus Christ who came to find him. Immediately he became an apostle of the gospel, proclaiming it passionately, planting churches, and devoting his entire life to spreading this “promised gospel.”

Ultimately, the gospel is both the “message of salvation” and the “culmination of history.” God sent His promised Son—Jesus—who came in human form, and through His cross and resurrection, He shattered the powers of sin and death. This had been prophesied through the prophets and was ultimately fulfilled before our very eyes. That is the gospel, and that is why the gospel turns our lives upside down. Furthermore, anyone who makes “Christ the Lord in your hearts” (1 Pet 3:15) must be ready to give an answer when the world asks about it. That answer is our “testimony”—sharing “the gospel I heard and the Christ I encountered” just as it is.

It is in the same spirit that Paul said, “I have nothing to boast in except the cross and the resurrection.” Our mission work and evangelism are never arenas for showcasing our own thoughts or knowledge. We must bear witness to “the love of the cross that saved a sinner like me” and “the power of the resurrection that raised me to new life.” If someone asks about the gospel, we simply testify to how Christ entered our lives, how He transformed us, and how He planted an everlasting hope within us. In opening his letter to the Romans, Paul likewise declares, “I am called to be an apostle for the gospel,” and proceeds to bear witness to what the gospel is and who he has become within it.

In the end, the gospel is not some mystical theory or fable that stands in opposition to the world, but rather an event that God’s prophets foretold long ago and that was fulfilled in Jesus Christ. Moreover, the gospel is the “story of God’s love,” whereby the infinitely holy God directly seeks out sinners like us to bring salvation. Pastor David Jang underscores that the core of Christianity is found in this incarnational love: “The Son of God has come directly into our midst.” Because He came, we are freed from the bonds of sin and given new hope and new life.

Once we receive this gospel, the natural response is “the obedience that comes from faith.” This is what Paul means when he says, “to bring about the obedience of faith among all the Gentiles” (Rom 1:5). Even people who were once outside the covenant of salvation have now heard the gospel by God’s grace and experienced its power. Having come to “believe and obey” in the gospel, their lives can never remain the same as before. Though they were once enslaved by sinful habits, now they are forgiven through the cross of Jesus Christ and emboldened by the resurrection life to bring glory to God in a brand-new manner.

It is because of this power of the gospel that Paul can address the believers in Rome as “all in Rome who are loved by God and called to be saints” (Rom 1:7). Living in the vast Roman Empire, Christians continually collided with the prevailing ideologies and the polytheistic culture of their time, yet they held fast to the gospel and boldly proclaimed it. Consequently, from a human standpoint, the Christian community might have seemed like an insignificant minority group, but it moved the course of history. That is why Paul returns again and again to the theme of the gospel’s power, essence, and the transformed life that the gospel brings throughout the entire letter to the Romans.

The Incarnation is both the “breathtaking mystery that the Word, who is God, became human” and also “the light that pierces through our despair.” That the eternal and perfect truth, the God of infinite brightness, should enter directly into a world shrouded by sin and darkness is, in itself, a declaration of hope. It surpasses “human thought and philosophy,” which might remain mere intellectual constructs, and becomes a “personal truth” that can be genuinely encountered and experienced. This is the greatness of the Incarnation. From that moment on, the gospel is no longer just a rumor that reaches the ear but a “life-giving message” that penetrates the heart.

On another note, the event of the Incarnation conveys an invitation to “live a holy life.” That Jesus took on a body like ours means He did not merely “borrow human clothing” for a moment to save us, but rather opened the way for us to attain the holy character and life that reflect Christ. When Paul speaks of those “called to be saints” (Rom 1:7), he implies “those who follow the path Jesus Christ walked.” The people in Scripture are never perfect or without sin. Yet they clothed themselves in Christ’s grace within God’s redemptive plan, and imitating the humility, self-sacrifice, and resurrection power demonstrated by Jesus, they walked this new way of life. This is the essence of being a “saint.”

Ultimately, what truly matters is that we not limit ourselves to merely intellectual knowledge of “the Jesus Christ who came to history through the Incarnation,” but that we reveal His self-emptying and sacrifice through our lives. Pastor David Jang repeatedly stresses this in his preaching. Even those who occupy pews in churches may remain stuck in “head knowledge” if they do not embody the true meaning of Jesus’ Incarnation, Cross, and Resurrection. The authentic witness of a Christian is never purely theoretical but rather the testimony: “This is how I met Jesus. This is how my sin and death were resolved in His cross and resurrection. And I have experienced it firsthand.”

We all face moments of weariness and despair in life. In any era, injustice, suffering, disease, and death have been constants in human society. Yet when we look upon “Jesus Christ, descended from David,” we witness in His Incarnation the confirmed assurance that “God has not abandoned us!” Through His death on the Cross and His resurrection, we discover “God’s holy passion to hold fast to us to the very end.” When Paul mentions “grace and peace” (Rom 1:7), and explains that this grace flows from God’s love, he is emphasizing that no matter how frail and sinful we may be, God’s determination to save us remains steadfast—and this is made crystal clear by the Incarnation, Cross, and Resurrection of Jesus Christ.

A proper understanding of the Incarnation leads to an “accurate understanding of the gospel.” If we consider Jesus exclusively as God, we lose sight of His experience of human suffering and temptation. If we view Him solely as human, we fail to grasp why we ought to worship Him, or why He alone has authority over eternal life. In Romans 1:3–4, Paul reveals Jesus as both “truly human” and “truly God,” thus establishing the core structure of Christian Christology. Jesus came in the line of David, genuinely human, yet also rose from the dead, declared the Son of God. When these two truths stand firm, the gospel can be rightly comprehended and proclaimed.

Hence, the ultimate message we discover in Romans 1:2–7 is twofold. First, it is that Christ came according to God’s promise; second, by coming as one of us, He opened the door of life to sinners. As we trace how this promise was fulfilled—through the prophecies of the Old Testament prophets, the admonitions and hopes they voiced, and throughout Israel’s history—we see that all of it was preparation for “the Incarnation of Christ.” We can even say that the construction of Roman roads played a part in readying the way for the spreading of the gospel. Thus, the scope of God’s plan is extensive and precise. All of it culminates in the fact that “the Son of God, Jesus Christ,” actually came into history, and to those who believe and follow Him are now granted grace and peace.

2. The Power of the Gospel Made Complete through the Cross and Resurrection

When Paul declares in Romans 1:4 that Jesus “was declared with power to be the Son of God by His resurrection from the dead, according to the Spirit of holiness,” the second crucial pillar of the gospel emerges: the Cross and the Resurrection. As Pastor David Jang frequently reminds us in his sermons, the gospel does not end with, “Jesus came.” Without the life of Jesus, and particularly His crucifixion and resurrection, the gospel is incomplete.

The Incarnation announces that “God is with us,” the Cross declares that “this God died for us,” and the Resurrection affirms that “the God who died for us has risen again.” According to Paul, it is specifically through the Resurrection that Jesus Christ is publicly—and powerfully—acknowledged to be “the Son of God.” Since the Resurrection has completely nullified the power of sin and death—humanity’s greatest enemies—those who believe in Jesus Christ are granted “new life” in Him.

In 1 Corinthians 15, Paul firmly states that without the Resurrection, “our preaching and our faith are in vain” (1 Cor 15:14ff). Even the love of the Cross by itself cannot be regarded as the finished gospel; that love must be sealed by the Resurrection, which conquers death, the wages of sin. Historically, Jesus truly died, and His body was placed in a tomb, yet He could not be bound by the grip of death (Acts 2:24). Hence, Jesus Christ’s Resurrection is the final “confirmation” of His identity as the “Son of God.”

Believing in the gospel means accepting that the Cross and Resurrection are “for me.” It requires the personal conviction that “His love saved me, and His Resurrection gave me eternal hope.” Only when this becomes a personal experience, the gospel can truly be called my “life.” Pastor David Jang refers to this as a “personal confession,” emphasizing that “mission is self-defense, self-testimony, and self-witness.” In other words, the starting point of mission is that I recognize I am a sinner, that Jesus Christ’s Cross has forgiven my sin, and that Jesus’ Resurrection has led me into a new life.

Paul himself had an intense encounter with this truth. After meeting Christ on the road to Damascus, he dedicated his life to preaching the gospel. The “Lord” he encountered was not a distant, heavenly divinity merely gazing upon humankind, but rather One who had been crucified. At the same time, the Lord he confessed was no mere corpse confined to a tomb, but the One who had broken the grip of death and risen again. Therefore, in Romans 1:4 Paul can boldly proclaim that Jesus was “declared with power to be the Son of God by His resurrection from the dead,” and then affix the most complete title, “Jesus Christ our Lord.” Jesus is our Lord—our life’s sovereign—and He is also the Christ prophesied in the Old Testament.

Here, Pastor David Jang highlights the profound message that “Jesus, who humbled Himself, has been exalted.” The world regards high status and authority as the mark of success, but Jesus did the opposite: He emptied Himself (kenosis) and submitted to the most humiliating form of death, crucifixion. Yet through His Resurrection and God the Father’s exaltation (Phil 2:9ff), we see that Jesus is the true Victor. It is a victory of love and self-sacrifice. Following Christ, therefore, means walking that same road.

Paul’s declaration in Romans 1:5 that “through Him we received grace and apostleship” echoes this concept. Because of the Cross and the Resurrection of Jesus Christ, Paul himself was utterly transformed and sent as an apostle of the gospel. So dedicated was he to this cause that he was willing to face imprisonment, beatings, and even death. His experience of the gospel’s power was so vivid that he staked his entire life upon it.

Indeed, the gospel bestows a power that transcends death, a liberation that no earthly authority can grant. Humanity is helpless before the dread of death, but because Jesus Christ, the “firstfruits of the resurrection” (1 Cor 15:20ff), destroyed that prison of fear, those who remain in Him need no longer be afraid. Paul declares that he is “not ashamed of the gospel” (Rom 1:16), for it is “the power of God for salvation to everyone who believes.” Pastor David Jang points out that when believers lack the confidence to proclaim the gospel, it often stems from an unclear personal experience of “the power of the Cross and the Resurrection.” That is why we must continually return to the heart of the gospel—the Cross and the Resurrection.

Additionally, as the phrase “the obedience of faith” in Romans 1:5 suggests, believing the gospel should lead to obedience. If I truly believe in the Cross and Resurrection of Jesus, I cannot go on living solely for myself. After all, the One who died for me and brought me back to life is Jesus. Therefore, my thoughts, words, and actions must all be brought under His reign. From a worldly perspective, surrendering my personal ambitions is difficult, but those who genuinely believe in the Cross and the Resurrection naturally entrust their lives to Jesus, and that belief is manifested through obedience.

Paul addresses the believers in Rome as “all those loved by God and called to be saints” (Rom 1:7), then prays that “grace and peace from God our Father and from the Lord Jesus Christ” would be upon them. Notably, Paul uses the phrase “God our Father.” In earlier times, it was almost unthinkable—even irreverent—to call the holy God “Father.” Yet through the Cross and Resurrection, and Jesus’ instruction, “This is how you should pray: Our Father in heaven…” (Matt 6:9), we now have that kind of relationship with God. By being declared righteous and sanctified (called to be saints) through Jesus Christ, He becomes our Father and we His children.

In this reality, “grace and peace” come to us as a spiritual gift. Peace (shalom) was considered the highest blessing sought by God’s people from Old Testament times. Paul explains how such peace is possible: it begins with the “grace” that comes through Jesus Christ. A sinner cannot create true peace on their own. The transient calm that money or power offers never lasts. Yet once a person enters the grace of Jesus Christ’s Cross and Resurrection, he or she is set free from the guilt of sin and the fear of death, and a genuine, abiding peace settles upon the soul. This is why Paul consistently pairs “grace and peace” in his writings.

Pastor David Jang urges that the church must become not just “a religious gathering for us” but a “community defined by the Cross and Resurrection.” To share true grace and real peace in the church, its members must be believers who trust and obey Jesus Christ, who died on the Cross and rose again. When we truly believe that we have been crucified with Him and that we now live by His resurrection power, forgiveness, love, commitment, and service naturally blossom within our fellowship. Without such a spiritual foundation, a group that merely bears the name “church” can slip into strife and conflict, no different from secular organizations, when disagreements arise.

Thus, the “completion of the gospel” is the victory accomplished through the Cross and the Resurrection, and when this victory is manifest in our personal lives and church communities, we become a true church. Like Paul, who staked his entire identity on “Jesus Christ our Lord,” Christians must be people who declare, “Jesus is the center of my life.” And if Jesus gained victory by humbling Himself and sacrificing, we too must choose the “way of sacrifice and humility” in order to serve our neighbors and bring healing to this world. This is the way of the Cross and the life of the Resurrection.

To live as a disciple of Jesus is to follow in the footsteps of the Cross and the Resurrection, “denying oneself and following the Lord” (Matt 16:24). This involves giving up our pride and desires in exchange for obedience to the will of Christ. Paradoxically, only then do we truly experience the reality of Jesus’ promise: “My yoke is easy and My burden is light” (Matt 11:30). At first glance, it may appear to be a narrow, arduous road, but genuine freedom and joy are found in walking in obedience to this gospel.

Paul’s central message to the Roman Christians in the introduction of his letter is crystal clear: “The promised gospel from God, long foretold in the Old Testament, has been fully realized through the Incarnation, the Cross, and the Resurrection. Because of this gospel, I have become an apostle, and you too have heard this gospel. Therefore, let us share together in grace and peace, and let us respond with the faith and obedience befitting the gospel.” This is Paul’s earnest greeting in Romans 1:2–7 and, at the same time, the church’s mission.

Pastor David Jang’s emphasis aligns with this core truth: we must preach the entirety of the gospel—His coming (Incarnation), His dying (the Cross), and His rising again (the Resurrection)—as one cohesive message. We cannot select only one aspect or merely believe in a single event. We must boldly proclaim that Jesus came to this earth, died on the Cross, and rose again as the Son of God in power. This is the complete gospel—our life-giving good news.

Even today, the world offers countless perspectives. Some claim that human reason and knowledge are sufficient. Others declare that pleasure and material prosperity constitute life’s highest goal. However, no philosophy or system of thought can resolve humanity’s fundamental problem of sin and death. Only the Cross and the Resurrection provide the answer. Some have mocked Christianity as “a religion for sinners,” yet that is precisely where the beauty of the gospel shines. As Jesus said, “I have not come to call the righteous, but sinners” (Matt 9:13). Christianity is indeed a religion for sinners, and that sinner is every one of us. The moment we acknowledge this, the gospel becomes the most radiant message of hope.

Romans is often called the “magna carta of the gospel,” systematically unfolding this message of hope. Right from the introduction, Paul proclaims that “this gospel changed me,” and “now you are also called by this same gospel.” As the former persecutor of the church turned apostle who founded churches, Paul testifies that God’s love can transform even the worst sinner. The power of that love flows from the Cross and the Resurrection.

In conclusion, Romans 1:2–7 vividly portrays the essence of the gospel. It is not a human philosophy but the promise of God, fulfilled by the Incarnation, Cross, and Resurrection of Jesus Christ. He, who is truly human, defeated death and was declared the Son of God. To those who believe and obey, He grants grace and peace, along with a new identity (as saints) and a holy calling. Just as Paul identified himself as a “servant set apart for the gospel,” so we too, having been changed by the gospel, become instruments through which the gospel reaches the world.

Pastor David Jang adds a final note: “the gospel is love.” We cannot explain the Incarnation, Cross, and Resurrection without God’s unrelenting love for sinners. The gospel is the most definitive testimony of John 3:16—“God so loved the world that He gave His one and only Son”—and the indescribable joy of salvation that comes through the Cross and the Resurrection of that Son. Those who receive this gospel inevitably bear the fruit of obedience in gratitude and praise. That lifestyle is the “gospel-shaped life.”

Hence, we must remember these core points: first, the gospel is the fulfillment of what was promised and has appeared in history through the Incarnation of Jesus Christ; second, it is completed by the Cross and Resurrection, bringing liberation from sin and death and leading us into genuine peace. Throughout Romans, Paul unceasingly proclaims that “Jesus Christ, the Son of God,” is God’s eternal plan of salvation for us, and that this gospel possesses the power to transform both individual lives and the entire world.

Paul’s greeting at the outset of Romans is not merely a customary pleasantry but both a blessing and a summons addressed to all believers: “Accept the gospel, enjoy grace and peace, and live worthy of those called to the gospel.” Pastor David Jang reiterates this same point in his sermons. We must not stop at hearing or intellectually grasping the truth of the gospel; we have to let it come alive within us every day, remembering the Cross of Jesus and practicing the power of the Resurrection in every area of our lives. Only then does the church become a genuine gospel community, and only then do individual believers live in a way befitting those “called to be saints.”

Above all, we must never cease to confess, “Jesus is the Christ.” Contained in this confession is the reality of His coming (Incarnation), His dying (Cross), and His rising again (Resurrection), inseparably bound together. Paul assures the Roman Christians, “You also are among those who are called to belong to Jesus Christ” (Rom 1:6). The church is the gathering of people “belonging to Jesus Christ,” and for His Name’s sake (Rom 1:5), they go out into the world to proclaim the gospel. This is the fundamental reason we live as saints, and it is the most powerful mission given to us by the gospel.

It is my hope that everyone who reflects on Romans 1:2–7 will engrave deeply in their heart the grace of the Incarnation—“Jesus Christ came in the same flesh as ours”—and the saving power of His Resurrection—“He broke the chains of death and was declared to be the Son of God.” May we all be freed from the yoke of sin, savor the true freedom and joy found in Christ Jesus, and experience the gift of obedience. Through a life anchored in this gospel, let us love and serve one another, together illuminating the world with the light of the Lord.

This is precisely the direction Pastor David Jang has persistently pursued in his preaching and ministry. Anyone who calls themselves Christian must embody the full scope of Jesus Christ’s person and work—from Incarnation to Cross to Resurrection—in their own life. Then we can truly experience, in our own hearts, the blessing Paul proclaimed: “Grace and peace to you.” At last, we see the full meaning of the phrase “Christianity is a religion for sinners,” as we make the journey from “sinner” to “saint,” and from “despair” to “hope,” finding the heart of the gospel in the process.

In the end, the gospel’s path is our response to God’s call. How do you view the Cross and the Resurrection of Jesus? Do you accept them only in your head but not in your heart? Paul, Pastor David Jang, and countless other faith predecessors have all testified repeatedly: “The gospel is real.” Experiencing this reality in our lives, witnessing it to others, and helping them to be born again as God’s children—this is why the church exists and what every believer should confess.

Therefore, let us cling today to the words of Romans 1:2–7, meditating more deeply on the Incarnation of Jesus—fulfilled as God’s promise—and on His Cross and Resurrection—through which He conquered death. As Paul proclaimed, “I am called through the gospel,” may we also remember that we are “called for the gospel.” May we respond in obedience, receive the grace and peace God offers, and become holy vessels to share this gospel with all creation.

Wherever such people gather, that place is the true church. The church’s emblem is the Cross, the church’s life is the Resurrection, and the church’s mission is to “proclaim the gospel.” Let us praise the God who sought sinners through the Incarnation, saved them through the Cross, and led them into eternal life through the Resurrection. May we live today, and every day, as those who carry this gospel story forward.

Furthermore, as we continue to study Romans, may we grasp ever more profoundly why Paul so fervently confesses, “I am called for this gospel.” It is not merely Paul’s personal story; it is the story of every Christian. We are all “called because of the gospel.” Through this gospel, we have moved from being sinners to becoming righteous, from death to life. Let us be ever grateful for this calling and remain alert so that the gospel continues to act as a genuine power in our daily lives.

Such is the reflection on Romans 1:2–7, summarizing the gospel given as promise, the wonder of the Incarnation, and the completed power of the gospel through the Cross and Resurrection. As Pastor David Jang continually emphasizes in his sermons, we must clearly recognize that the gospel is “the promised act of God’s love” and “the power that gives life.” May we use our words and our very lives to testify to this gospel, becoming holy instruments that bring “obedience of faith” among those who have yet to believe, be they far-off Gentiles or our closest neighbors. May the grace and peace from God our Father and the Lord Jesus Christ overflow in all who hold fast to this gospel. Amen.

La Encarnación y la Cruz – Pastor David Jang

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1. El evangelio prometido y el misterio de la Encarnación

Meditando en Romanos 1:2-7 según la enseñanza del pastor David Jang, podemos profundizar primero en lo que Pablo llama “el evangelio” y por qué este evangelio se manifiesta entre nosotros como “el cumplimiento de una promesa”. El pastor David Jang enfatiza, a través de este pasaje, que el evangelio no es teoría o ideología humana, ni un discurso personal de alguien, sino que proviene absolutamente de la promesa de Dios. En efecto, la declaración: “este evangelio, que él había prometido antes por sus profetas en las santas Escrituras” (Rom 1:2), encierra la sorprendente providencia de que Dios había planeado desde hace mucho tiempo, en la historia de la humanidad, que este evangelio fuera proclamado.

Debemos recordar que el evangelio no es una enseñanza “caída del cielo” de forma repentina y extraña, sino una promesa concreta referente a la persona llamada “Cristo”, que ha sido profetizada a lo largo de todo el Antiguo Testamento. En este sentido, la esencia del evangelio del que habla Pablo se resume en la declaración: “El Hijo de Dios vino en carne”. En Romanos 1:3, Pablo testifica: “acerca de su Hijo, que era del linaje de David según la carne”, proclamando que Jesucristo realmente vino a este mundo como un ser humano igual que nosotros. Todas las profecías de la Escritura apuntaban a este hecho. Dios, a lo largo de la historia, reveló Su providencia por medio de profetas y mensajeros, y la culminación final se manifestó en la “Encarnación” (Incarnation) de Jesucristo.

El pastor David Jang subraya aquí la afirmación de que “el cristianismo es la religión de los pecadores”. Esto se debe a que el anuncio de los Evangelios, según el cual Jesús no vino a llamar a justos sino a pecadores, está contenido directamente en el acontecimiento de la Encarnación. Jesús habitó en medio de la vida de los pecadores. La frase “que era del linaje de David según la carne” no se limita a un hecho meramente histórico o genealógico (el que Jesús descendiera de la dinastía de David), sino que comunica la verdad de que el Dios omnipotente realmente entró al mundo como humano.

La Encarnación es la característica y, a la vez, la paradoja más grande de la fe cristiana. Pablo describe esto en Filipenses 2:6-8 como “Kenosis”, es decir, el despojamiento voluntario. Declara con fuerza que Jesucristo, aunque era de condición divina y en igualdad con Dios, tomó forma de siervo y se hizo semejante a los hombres. Que Él sea verdadero Dios (Vere Deus) y verdadero hombre (Vere Homo) al mismo tiempo es la verdad sorprendente que constituye el fundamento decisivo del “evangelio” que creemos.

Pablo, en Romanos 1:3-4, resume de manera breve pero contundente esta kenosis y encarnación, y el resultado de estos hechos: la muerte y la resurrección de Jesucristo. Él vino como hombre, murió en la cruz y, por el Espíritu de santidad, resucitó de entre los muertos. Eso es lo que Pablo llama “Jesucristo, el Hijo de Dios” (Rom 1:4; en algunas versiones se traduce “fue declarado Hijo de Dios con poder”). Ante los ojos humanos, parecía morir como un pecador, pero para Dios fue reconocido como “el que vence la muerte”. Ese es el significado que encierra este versículo.

El evangelio señala este acontecimiento histórico y existencial. El mensaje que anuncian los cristianos es la historia de “Jesucristo, quien salva a los pecadores”, no una simple lección moral humana ni una filosofía abstracta. Los filósofos griegos en tiempos de Pablo se esforzaron toda la vida buscando la “verdad (logos)”, pero nunca pudieron alcanzarla con sus propias fuerzas. Sin embargo, el evangelio de Juan lo declara: “Y el Verbo se hizo carne, y habitó entre nosotros” (Jn 1:14). Es decir, la Verdad que tantos filósofos y sabios habían anhelado se hizo hombre y habitó en este mundo. Pablo, en Romanos 1, lo describe como “el Hijo de Dios que vino según la carne de David” y, al mismo tiempo, “resucitado de entre los muertos, declarado con poder Hijo de Dios”; demostrando así que Jesús fue, en la historia, un verdadero ser humano y, a la vez, el Hijo de Dios.

El pastor David Jang enseña que, cuando nos situamos ante este evangelio, llega a nosotros una “gracia” que va más allá de nuestro intelecto y razón. Es el amor incondicional de Dios (Unconditional Love) y un don completamente inmerecido (Surprising Gift). Cuando un pecador, que antes desconocía el evangelio, escucha este mensaje y se conmueve hasta las lágrimas al descubrir el amor de Cristo, quien se humilló por él, eso es gracia. Pablo experimentó precisamente eso. Antiguamente, persiguió a la iglesia y acosó de manera cruel a los cristianos, pero fue derribado por el amor de Jesucristo que lo encontró. En consecuencia, se convirtió inmediatamente en apóstol del evangelio, proclamándolo con gran fervor, fundando iglesias y dedicando toda su vida a difundir este “evangelio prometido”.

En definitiva, el evangelio es un “mensaje de salvación” y la “culminación de la historia”. Dios envió al Hijo prometido, Jesús, como ser humano, y Él, por su cruz y su resurrección, destruyó el pecado y la muerte. Los profetas habían anunciado este hecho, y se manifestó realmente ante nuestros ojos. Este es el evangelio, y así el evangelio transforma nuestra vida. Además, cualquiera que “tenga a Cristo como Señor en su corazón” (1 Pe 3:15) debe estar listo para responder a un mundo que pregunte acerca de este evangelio. Esta respuesta es precisamente nuestro “testimonio”, donde contamos el evangelio que hemos escuchado y al Cristo que hemos encontrado.

Cuando Pablo dice que “no tiene nada de qué gloriarse sino de la cruz y la resurrección”, está en la misma línea. Nuestra misión y evangelización no son escenarios para ostentar nuestras ideas o conocimientos. Solo se trata de testimoniar el amor de la cruz que salvó a un pecador como yo y el poder de la resurrección que me llamó a una nueva vida. Si alguien pregunta acerca del evangelio, nuestro deber es contar cómo Cristo entró en nuestra vida, cómo nos transformó y cómo, gracias a Él, tenemos esperanza eterna. Del mismo modo, cuando Pablo comienza su epístola, abre el prólogo afirmando: “Yo he sido llamado para el evangelio”; y a continuación testifica qué es este evangelio y quién es él en dicho evangelio.

En conclusión, el “evangelio” no es una teoría ni una fábula que se opone al mundo, sino un hecho histórico que los profetas de Dios anunciaron desde antiguo y que se cumplió en Jesucristo. Además, el evangelio es la “historia de amor” mediante la cual el Dios absolutamente santo vino a buscar personalmente a pecadores como nosotros y a salvarnos. El pastor David Jang enfatiza que este amor encarnado, el hecho de que “el Hijo de Dios vino a habitar entre nosotros”, es el núcleo mismo del cristianismo. Gracias a esta venida, somos liberados de las cadenas del pecado y alcanzamos una nueva esperanza y vida.

Al recibir este evangelio, nuestra actitud necesariamente ha de ser “creer y obedecer”. Este es el sentido de la frase “para que obedecieran a la fe entre todos los gentiles” (Rom 1:5). Es decir, aquellos que antes estaban fuera de la alianza salvadora, ahora, por la gracia de Dios, han escuchado el evangelio y experimentado su poder. Y una vez que creen y obedecen el evangelio, no tienen más remedio que vivir de una manera completamente diferente a su antiguo pasado. Antes estaban atrapados en hábitos pecaminosos, pero, al recibir el perdón de pecados por la cruz de Jesucristo y ser investidos de la vida nueva que viene con la resurrección, comienzan una nueva existencia que glorifica a Dios.

Pablo se dirige a los creyentes de la iglesia en Roma como “todos los que estáis en Roma, amados de Dios, llamados a ser santos” (Rom 1:7). Es a causa del poder del evangelio que puede llamarlos así. Dentro de la inmensa civilización del Imperio Romano, los cristianos chocaban con la ideología dominante y con el politeísmo reinante, pero, aferrándose al valor del evangelio, lo proclamaban con valentía. Como resultado, aunque ante los ojos humanos solo eran un pequeño grupo insignificante, la comunidad eclesial ha transformado la historia. El motivo por el que Pablo, a lo largo de toda la epístola a los Romanos, insiste repetidamente en la fuerza y el significado del evangelio, así como en la vida transformada por él, es precisamente este.

La Encarnación es un “misterio inmenso” según el cual el Dios que es “Palabra” se hizo hombre, y, al mismo tiempo, para nosotros representa una “luz” que irrumpe en la desesperación. Que Aquel que es la Verdad perfecta y la Luz eterna viniera de manera personal a un mundo sumido en el pecado y la oscuridad es un anuncio de esperanza en sí mismo. Yendo más allá del mero “pensamiento y filosofía humana” que fácilmente pueden quedarse en la teoría, Dios mismo se hace una “Verdad personal” a la que puedo encontrar y experimentar. Esto es lo grandioso de la Encarnación. A partir de este hecho, el evangelio deja de ser meramente un rumor que resuena en nuestros oídos para convertirse en un “mensaje con poder de vida” que penetra en nuestro corazón.

Por otra parte, el acontecimiento de la Encarnación nos lanza el mensaje de una “invitación a la vida santa”. Que Jesús tomara nuestro mismo cuerpo no implica solo que Él asumiera temporalmente la forma humana para salvarnos, sino que también significa que nos abrió el camino para que pudiéramos vivir con la misma naturaleza santa y el carácter de Cristo. Cuando Pablo llama a los creyentes “todos los llamados a ser santos” (Rom 1:7), eso implica “aquellos que siguen la senda que recorrió Jesucristo”. Si examinamos a los personajes de la Biblia, vemos que no eran personas sin pecado o perfectas. Sin embargo, dentro del plan salvífico de Dios, recibieron la gracia de Cristo y, al imitar la humildad, el sacrificio y el poder de la resurrección que Jesús demostró, anduvieron el camino de la vida nueva. Ese es el verdadero significado de “santo”.

Por consiguiente, lo verdaderamente importante es que no nos quedemos solo en un conocimiento intelectual de “Jesucristo que vino en carne” y su cruz, sino que manifestemos en nuestra vida su humillación y su sacrificio. Esto es algo que el pastor David Jang subraya constantemente en sus predicaciones. Aunque uno permanezca en la iglesia, si no encarna en su existencia el sentido real de la Encarnación, de la Cruz y de la Resurrección de Jesús, al final se queda en un acto religioso que no pasa de ser “conocimiento en la cabeza”. El verdadero testimonio de un cristiano no es una teoría, sino un “Yo conocí así a Jesús. Experimenté de forma real cómo mi pecado y mi muerte fueron resueltos en Su cruz y resurrección”.

A veces nos hallamos cansados y desesperanzados viviendo en el mundo. La injusticia de la sociedad humana, el sufrimiento, la enfermedad y la muerte han existido en todas las épocas. Pero cuando miramos a “Jesucristo, del linaje de David”, en Su Encarnación encontramos la certeza de que “¡Dios no nos ha abandonado de verdad!”. Y en su crucifixión y resurrección descubrimos “la pasión santa de Dios por sostenernos hasta el fin”. Cuando Pablo menciona la “gracia y paz” (Rom 1:7) y afirma que dicha gracia brota del amor, se refiere a que “aunque sea débil y esté lleno de pecado, nunca se rompe la determinación de Dios de no abandonarme”. Y esto se ha hecho más claro a través de la Encarnación, la Cruz y la Resurrección de Jesucristo.

Una comprensión adecuada de la Encarnación conduce a una “correcta comprensión del evangelio”. Si solo vemos a Jesús como Dios, pasamos por alto que padeció el dolor y las tentaciones humanas. Si lo vemos únicamente como hombre, perdemos de vista por qué debemos adorarlo y por qué Él es el Señor de la vida eterna. Pablo, en Romanos 1:3-4, nos muestra a Jesús como verdadero hombre y verdadero Dios de modo simultáneo, estableciendo la estructura fundamental de la cristología cristiana. Jesús es, por una parte, verdadero hombre que vino según el linaje de David, pero, por otra parte, el Hijo de Dios declarado con poder al resucitar de entre los muertos. Cuando estos dos pilares permanecen firmes, el evangelio se comprende correctamente y puede ser anunciado fielmente.

Por tanto, el mensaje esencial que encontramos en Romanos 1:2-7 se puede resumir en dos puntos: primero, que el Cristo prometido vino según el plan anunciado, y segundo, que al “tomar nuestra carne” abrió el camino de la vida para nosotros, pecadores. Durante el cumplimiento de esta promesa, toda la historia de Israel, las profecías y las advertencias de los profetas del Antiguo Testamento, así como las esperanzas que se mantuvieron, eran preparación para la “Encarnación de Cristo”. Incluso la construcción de las vías romanas, que facilitaron la difusión del evangelio, puede considerarse parte del plan de Dios. Todo esto converge en el hecho de que “el Hijo de Dios, Jesucristo”, vino realmente en la historia, y en que a quienes lo creen y lo siguen “les sobreviene la gracia y la paz”.

2. El poder del evangelio consumado en la Cruz y la Resurrección

Cuando Pablo proclama en Romanos 1:4: “y que fue declarado Hijo de Dios con poder, según el Espíritu de santidad, por la resurrección de entre los muertos”, aquí aparece claramente el segundo pilar esencial del evangelio: la “Cruz y la Resurrección”. Tal como el pastor David Jang suele subrayar en sus predicaciones, el evangelio no termina simplemente con “Jesús vino”. Si Jesucristo no hubiera vivido su pasión, muerte en la cruz y resurrección, el evangelio no sería completo.

La Encarnación es “Dios con nosotros”, la Cruz es “Dios muriendo por nosotros” y la Resurrección es “Ese Dios que murió por nosotros, resucitó”. Pablo explica que, mediante el hecho de la Resurrección, Jesús fue pública (con poder) y definitivamente reconocido como “Hijo de Dios”. Puesto que el pecado y la muerte —los mayores problemas de la humanidad— fueron completamente aniquilados por la Resurrección de Jesús, quienes creen en Cristo reciben en Él una “vida nueva”.

Pablo, en 1 Corintios 15, afirma que “si no hay resurrección, nuestra fe es vana y la predicación del evangelio también es vana” (1 Co 15:14 y ss.). Solo con el amor de la Cruz, el evangelio aún no estaría culminado; era imprescindible la Resurrección para vencer la muerte, “paga del pecado”. Jesús murió realmente en la historia, su cuerpo fue colocado en una tumba, pero “no era posible que la muerte lo retuviera” (Hch 2:24). Por tanto, la Resurrección de Jesucristo es el acontecimiento que “confirma” definitivamente su identidad como “Hijo de Dios”.

Creer en el evangelio significa aceptar que la Cruz y la Resurrección son “para mí”. “Ese amor me salvó, y esa resurrección me concedió la esperanza eterna”. El evangelio se convierte en mi “vida” cuando lo experimento de forma personal. El pastor David Jang llama a este punto “confesión personal” y destaca que “la misión es una autodefensa, un testimonio personal y una confesión de uno mismo”. Dicho de otro modo, comienza la misión cuando reconozco que soy pecador, que la cruz de Jesucristo perdonó mi pecado y que su resurrección me condujo a una vida nueva.

El mismo Pablo vivió esta verdad de manera radical. Después de su encuentro con Jesús en el camino a Damasco, dedicó su vida entera a proclamar el evangelio. El “Señor” que él conoció no era un dios lejano que miraba al ser humano desde las alturas, sino uno que había sido crucificado y muerto. Y el “Señor” que él proclamaba no era un cadáver confinado en la tumba, sino aquel que había vencido la muerte y resucitado. Por eso, en Romanos 1:4, Pablo describe a Jesús como “resucitado de los muertos y declarado Hijo de Dios con poder”, y lo llama con el nombre más pleno: “nuestro Señor Jesucristo”. Jesús es nuestro Señor, el dueño de nuestra vida, y a la vez es el Cristo anunciado en el Antiguo Testamento.

En este punto, el pastor David Jang realza el mensaje que nos transmite el “Jesús que fue exaltado porque se humilló a sí mismo” a la iglesia y a los creyentes. En el mundo, con frecuencia, el éxito se mide por el estatus o el poder, pero Jesús, en sentido inverso, se rebajó totalmente (kenosis) hasta sufrir la forma más trágica de ejecución: la cruz. Sin embargo, a través de la Resurrección y la exaltación por parte de Dios Padre (Flp 2:9 y ss.), comprendemos que Jesús es, en realidad, el verdadero “vencedor”. Su victoria es la “victoria del amor” y la “victoria del sacrificio”. Por ende, la vida cristiana consiste en seguir ese mismo camino de Jesús.

Cuando Pablo confiesa: “por medio de Él recibimos la gracia y el apostolado” (Rom 1:5), está en la misma línea. Pablo quedó completamente transformado gracias a la cruz y la resurrección de Jesús, y fue enviado como apóstol para anunciar el evangelio. Al respecto, declaró que no importaban las cárceles, los azotes o incluso la muerte, pues había experimentado profundamente el poder del evangelio y había apostado su vida a ello.

El evangelio tiene un “poder que trasciende la muerte”, algo que ningún poder del mundo puede ofrecer. El ser humano, ante la muerte, es impotente, pero como Cristo, “las primicias de la Resurrección”, rompió las cadenas de la muerte, quienes están en Él ya no temen morir (1 Co 15:20 y ss.). Por esto Pablo proclama que “no se avergüenza del evangelio” (Rom 1:16), pues sabe que es “poder de Dios para salvación a todo aquel que cree”. El pastor David Jang señala que, si los creyentes no anuncian el evangelio con convicción, es porque “no han experimentado con claridad el poder de la cruz y la resurrección”, e insta a que vayamos cada día ante el corazón del evangelio: la cruz y la resurrección.

Asimismo, como expresa la frase “para que obedecieran a la fe” (Rom 1:5), creer en el evangelio desemboca en obediencia. Si de verdad creo en la cruz y la resurrección de Jesús, ya no puedo vivir más solo para mí. Puesto que fue Él quien me salvó y me concedió la nueva vida, mi pensar, mi hablar y mis actos deben estar sometidos a Su voluntad. Visto con ojos mundanos, despojarse de los deseos y ambiciones personales es una gran dificultad. Pero quien cree genuinamente en la cruz y la resurrección, confía su vida en manos de Jesús, y esa fe naturalmente produce obediencia.

Pablo llama a los creyentes de Roma “a todos los que estáis en Roma, amados de Dios, llamados a ser santos” (Rom 1:7) y, acto seguido, les desea “gracia y paz de Dios nuestro Padre y del Señor Jesucristo”. Aquí es notable la expresión “Dios nuestro Padre”. Antiguamente, resultaba casi sacrílego llamar a Dios “Padre”. Sin embargo, a causa de la cruz y la resurrección, así como de la enseñanza de Jesús: “Vosotros, pues, oraréis así: Padre nuestro que estás en los cielos…” (Mt 6:9), ahora podemos dirigirnos a Él como Padre. Puesto que hemos sido justificados y santificados (llamados a ser santos) por Jesucristo, Dios es nuestro Padre y nosotros sus hijos.

“Gracia y paz” son el don espiritual que reciben quienes han sido llamados como hijos. La paz (shalom) ha sido, desde el Antiguo Testamento, el bien supremo anhelado por el pueblo de Dios. Y Pablo aclara el modo en que es posible alcanzar esa paz: solo cuando precede la “gracia” otorgada por Jesucristo. El pecador no puede crear la paz por sí mismo. La seguridad que brinda la abundancia económica o el poder no dura mucho. Sin embargo, al ingresar en la gracia de la cruz y la resurrección de Jesucristo, el alma experimenta la verdadera paz que libera de la culpa y del temor a la muerte. De aquí que Pablo una ambos conceptos y anuncie “gracia y paz” de manera inseparable.

El pastor David Jang enseña en sus sermones que la iglesia no es simplemente un “pasatiempo religioso para nosotros” ni un “club de reunión”, sino la “comunidad de la cruz y de la resurrección”. Para que en la iglesia realmente se comparta la genuina gracia y la auténtica paz, sus miembros deben creer en la muerte y resurrección de Jesucristo y vivir sometidos a Él. Cuando la congregación cree que fue crucificada con Cristo y que participa de su vida resucitada, brotan naturalmente el perdón y el amor mutuo, el servicio y la entrega. Sin la base firme de esa fe, una comunidad llamada “iglesia” puede caer fácilmente en rivalidades y conflictos internos, como cualquier otra organización secular.

En definitiva, la “plenitud del evangelio” es la victoria lograda por la cruz y la resurrección, y, cuando tal victoria se hace presente en nuestras vidas y en la comunidad, nos convertimos en la verdadera iglesia. Del mismo modo que Pablo declara: “nuestro Señor Jesucristo” y sitúa toda su identidad en ese nombre, el creyente afirma: “Jesús es el centro de mi vida”. Si Él, a través de su amor y sacrificio, nos dio la vida, a nosotros nos corresponde optar por el “camino de la humildad y del sacrificio” para servir a nuestro prójimo y sanar el mundo. Este es el camino de la cruz y, también, el de la vida nueva en la resurrección.

Vivir como discípulo de Jesús implica caminar en la prolongación de la cruz y la resurrección, “negarnos a nosotros mismos y seguir al Señor” (Mt 16:24). Esto conlleva renunciar a nuestra soberbia y voluntad egoísta para someternos a la voluntad divina. Y, precisamente entonces, experimentamos la realidad de lo que Jesús dijo: “Mi yugo es fácil y ligera mi carga” (Mt 11:30). Aunque parezca un sendero angosto y difícil, la libertad y la dicha verdaderas brotan en la obediencia a este evangelio.

El propósito esencial que Pablo tenía al comienzo de la epístola era muy claro: “El evangelio prometido en Jesucristo, anunciado desde antiguo en la historia del Antiguo Testamento, se ha cumplido por medio de la Encarnación, la Cruz y la Resurrección. A causa de este evangelio he sido llamado apóstol, y vosotros habéis oído este evangelio, así que ahora todos participemos de la gracia y la paz. Y ofrezcamos la fe y la obediencia dignas de ese evangelio”. Ese es el saludo ferviente de Pablo en Romanos 1:2-7 y, al mismo tiempo, la misión de la iglesia.

El pastor David Jang también resalta esta misma idea: debemos proclamar el evangelio en su totalidad: su “venida (Encarnación)”, su “muerte (Cruz)” y su “resurrección”. No basta con anunciar un único aspecto ni creer solo en una parte; no podemos enfatizar únicamente uno de estos elementos. Tenemos que testificar claramente que Jesucristo vino a la tierra, murió en la cruz y resucitó para victoria, que es el Hijo de Dios. Esto es el evangelio completo y la Buena Noticia que nos salva.

Incluso hoy el mundo sigue presentando múltiples voces. Algunos sostienen que la razón y el conocimiento humano son suficientes; otros afirman que el placer y la abundancia material son la meta de la vida. Pero en realidad, no hay otro medio para tratar el problema fundamental del hombre: el pecado y la muerte. Solo en la cruz y en la resurrección se halla la solución. Hay quienes desprecian el cristianismo llamándolo “la religión de los pecadores”. Sin embargo, precisamente esa expresión muestra la esencia del evangelio. Al igual que Jesús dijo: “No he venido a llamar a justos, sino a pecadores” (Mt 9:13), el cristianismo es una religión para pecadores. Y al reconocer que los pecadores somos “todos nosotros”, el evangelio se convierte en la más hermosa y esperanzadora noticia.

La epístola a los Romanos de Pablo, considerada la “gran carta magna del evangelio”, desarrolla sistemáticamente este mensaje de esperanza. Desde su introducción, Pablo proclama: “El evangelio me transformó, y ahora vosotros sois llamados por este mismo evangelio”. De la misma forma que Pablo, quien persiguió la iglesia, pasó a fundarla como apóstol, el amor de Dios puede cambiar a cualquier pecador. Y ese amor encuentra su poder en la cruz y la resurrección.

En conclusión, Romanos 1:2-7 revela la esencia del evangelio de manera breve y firme. El evangelio no es filosofía humana, sino la promesa de Dios; y esta promesa se cumple por la Encarnación, la Cruz y la Resurrección de Jesús. Él se humilló asumiendo la auténtica humanidad, venció la muerte y fue reconocido como Hijo de Dios. A quienes creen en Él y le obedecen, les sobrevienen la gracia y la paz, así como una nueva identidad (santos, es decir, apartados para Dios) y una misión. Así como Pablo se definió a sí mismo como “siervo llamado para el evangelio”, nosotros también, al haber oído el evangelio y haber sido transformados, nos convertimos en instrumentos para anunciarlo al mundo.

El pastor David Jang añade a toda esta enseñanza el mensaje de que “el evangelio es amor”. La Encarnación, la Cruz y la Resurrección de Jesús no pueden entenderse sin el amor de Dios por los pecadores. En definitiva, el evangelio es el testimonio más claro de “tanto amó Dios al mundo que dio a su Hijo unigénito”, y es el gozo de la salvación que se ha hecho efectivo para nosotros a través de la cruz y la resurrección del Hijo. Quienes reciben este evangelio, necesariamente, darán “frutos de obediencia” movidos por ese gozo y gratitud. Y este estilo de vida es, precisamente, la “vida evangélica”.

Por tanto, debemos recordar esencialmente dos puntos: primero, el evangelio se basa en algo que ya fue prometido y se hizo realidad en la historia mediante la Encarnación de Jesucristo; y segundo, se consuma con la Cruz y la Resurrección, cuyo poder nos libera del pecado y la muerte, llevándonos a la verdadera paz. El evangelio que Pablo anuncia de principio a fin se refiere a la “obra salvadora eterna del Hijo de Dios, Jesucristo”, un mensaje dotado de poder para transformar nuestra vida y el mundo.

El saludo de Pablo en la introducción de Romanos no es un simple formalismo epistolar. Es una bendición para todos los santos y, a la vez, una exhortación: “Cree el evangelio y recibe la gracia y la paz. Y vive conforme al llamado que has recibido para anunciar el evangelio”. Esto es lo que el pastor David Jang destaca repetidamente en sus predicaciones. No podemos conformarnos con oír el evangelio e incluso entender su verdad. Debemos permitir que el evangelio obre realmente en nosotros, recordando día a día la cruz de Jesús y viviendo el poder de su resurrección en cada ámbito de nuestra existencia. Solo así la iglesia será una comunidad verdaderamente evangélica, y cada cristiano vivirá a la altura de su llamamiento como “santo”.

Al final, nunca debemos dejar de confesar: “Jesús es el Cristo”. Esta confesión integra a la vez su venida (Encarnación), su muerte (Cruz) y su resurrección. Pablo lo confirma a los cristianos en Roma diciendo: “A vosotros también os pertenece el llamado de Jesucristo” (Rom 1:6). La iglesia, siendo un conjunto de personas llamadas a ser “de Jesucristo”, sale al mundo para predicar el evangelio “por amor a su nombre” (Rom 1:5). Esa es la razón por la que vivimos como santos y la misión más importante que el evangelio nos ha confiado.

Ojalá que todos los que mediten Romanos 1:2-7 puedan grabar en lo profundo de su corazón la gracia de la Encarnación (“Jesucristo vino en carne como uno de nosotros”) y el poder de la salvación (“al resucitar de los muertos fue declarado Hijo de Dios”). De este modo, que cada uno sea libre del yugo del pecado, reciba la auténtica libertad y gozo en Cristo y permanezca en la gracia de la obediencia. Y a través de esta vida evangélica, ojalá crezcamos en amor y servicio mutuo, mostrando la luz del Señor al mundo.

Esa es precisamente la finalidad que persigue el pastor David Jang en sus predicaciones y ministerio. Todo cristiano, en definitiva, ha de encarnar en su vida la persona y la obra de Jesucristo, desde su Encarnación hasta su Cruz y Resurrección. Entonces experimentaremos lo que significa ese saludo de Pablo: “gracia y paz”. Así, “los pecadores” se convierten en “santos” y “la desesperanza” se torna en “esperanza”, que es la esencia del evangelio y el verdadero significado de la frase “el cristianismo es la religión de los pecadores”.

Al fin y al cabo, el itinerario del evangelio es la respuesta de cada uno al llamado de Dios. ¿De qué manera recibes la cruz y la resurrección de Jesús? ¿Lo sabes solo de manera intelectual o realmente lo has abrazado en tu corazón? Pablo, el pastor David Jang y multitud de creyentes a lo largo de la historia testifican una y otra vez: “El evangelio es real”. Experimentar esa realidad y compartirla con otros para que también ellos nazcan de nuevo como hijos de Dios es el sentido de la existencia de la iglesia y la confesión del creyente.

Aferrémonos, pues, hoy a esta Palabra y reflexionemos aún más sobre la Encarnación de Jesús, “la promesa que se ha cumplido”, y sobre la Cruz y la Resurrección de Jesús, “que venció a la muerte”. Así como Pablo proclamó que había sido “llamado por el evangelio”, recordemos también nosotros que somos llamados “para” el evangelio. Respondamos con obediencia a este llamado, gocemos la gracia y la paz que Dios nos ofrece, y seamos un canal santo para difundir el evangelio en todo lugar.

Allí donde la gente vive de este modo, esa es la verdadera iglesia. La señal de la iglesia es la cruz; su vida es la resurrección; y su misión es “predicar el evangelio”. Alabamos a Dios, que se acercó a los pecadores por medio de la Encarnación, los salvó en la cruz y los condujo a la vida eterna con la resurrección. Que continuemos viviendo hoy esta historia del evangelio.

Mientras seguimos estudiando Romanos, deseamos comprender todavía mejor la profunda razón de Pablo para exclamar: “He sido llamado para este evangelio”. Aquello no se limita a Pablo, sino que todo creyente es “llamado por causa del evangelio”, y por este evangelio hemos sido trasladados de la condición de pecadores a justos, de la muerte a la vida. Demos gracias por esta vocación y mantengámonos despiertos para que, en nuestro día a día, el evangelio actúe con poder real.

Con esto concluye nuestra reflexión sobre Romanos 1:2-7, donde hemos reunido las enseñanzas acerca del evangelio prometido y el misterio de la Encarnación, así como el poder del evangelio consumado en la Cruz y la Resurrección. Tal como subraya constantemente el pastor David Jang en múltiples sermones, el evangelio es para nosotros un “acontecimiento de amor prometido” y un “poder que da vida”. Que sepamos proclamarlo con nuestras palabras y con nuestra vida, y que seamos instrumentos santos que lleven a muchos, tanto de entre los gentiles como entre nuestros más cercanos, a “creer y obedecer”. Oramos para que la gracia y la paz de Dios Padre y del Señor Jesucristo colmen abundantemente a todos aquellos que se aferren a este evangelio.

The Prelude to Suffering and Resurrection – Pastor David Jang

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1. The Background of Annas and the Corruption of Religious Power

This reflection is based on Pastor David Jang’s exposition of John 18:12–21, highlighting the scene where religious power takes Jesus captive and interrogates Him. This passage vividly reveals the dark side of corrupt religious authority. One key phrase we must pay attention to is: “They led Him first to Annas.” This is not merely about legal procedure; it is the decisive clue that exposes the deep-rooted corruption of the false religious power of that time. In first-century Judea, the Sanhedrin Council presided over religious trials, and the acting high priest would typically serve as its president. However, after Jesus was arrested and bound, those who apprehended Him took Him not to the current high priest, Caiaphas, but rather to the house of his father-in-law, Annas. This fact alone hints at a very serious problem.

Annas had served as high priest for about nine years (from A.D. 6 to 15). Afterward, he managed to seat each of his five sons in the high priesthood, and finally his son-in-law, Caiaphas, inherited that position—making Annas infamous for handing down religious power as if it were his personal property. According to Jewish tradition, the high priesthood was meant to be held for life, a position deserving the highest respect and authority. However, once the Roman Empire took control over Judea, the office of high priest became a form of secular power brokered by money and political connections. Rome would appoint to the high priesthood someone who was cooperative and financially supportive, and within that structure, Annas paid substantial sums to Rome to secure his position. Simultaneously, in the Temple courts, he accrued enormous wealth through commerce and money-changing, establishing a vast religious power bloc.

Naturally, Jesus and His ministry became a thorn in Annas’s side. Throughout His public ministry, Jesus repeatedly denounced the corruption in the Jerusalem Temple, saying they had “turned God’s house into a den of merchants,” flipping tables and purifying the Temple. In John chapter 2, we see Jesus pouring out the money of the merchants and money-changers selling doves, sheep, and cattle. At that time, an unfair system pervaded: sacrificial animals purchased inside the Temple would always pass inspection, while those brought from outside were automatically rejected, forcing people to buy again at higher prices within the Temple precincts. At the center of these profit schemes were the high priest’s family interests. Annas and his religious cohorts amassed immense wealth through these mechanisms, reaping similar gains from the Temple tax and money-changing fees.

In this context, Jesus stood as the greatest threat to Annas’s power. Annas cloaked himself under the guise of “keeping the Law,” yet turned the Temple—intended to be most holy—into a tool for preserving his own wealth and power, colluding with Rome through all sorts of political deals, and passing on the high priesthood among his family members. Hearing Jesus cleanse the Temple and proclaim, “Destroy this Temple, and in three days I will raise it up,” Annas would have felt compelled to eliminate this challenger at all costs. Whether through religious tyranny, intimidation, or distorted application of the Law, Annas aimed to capture and condemn Jesus. This became his highest priority.

Why, then, was Jesus first interrogated at Annas’s private residence rather than before the Sanhedrin? According to the Law, Jewish religious trials could not be held at night; for a trial to be fair, it had to take place in the Temple courts or another public venue during daylight hours. Furthermore, at least two or more witnesses were required, and the proceedings had to be just. Yet those who arrested Jesus took Him in the darkness of night, secretly bringing Him to Annas. It was illegal for a former high priest, no longer in office, to conduct any sort of interrogation. Moreover, only the Roman governor had the authority to impose the death penalty (as the Jews themselves did not have the right of capital punishment). Thus, Annas’s plan was to secure a religious verdict of heresy against Jesus, then hand Him over to Pilate. By any means necessary, he hoped to cast Jesus as someone who “opposes the Law, threatens to destroy the Temple, claims to be the Son of God, and seeks to become a king in place of Caesar,” thereby guaranteeing a heavier sentence from the Roman authorities.

A decisive role in this plot was played by Judas the betrayer. He knew better than anyone the inner workings of Jesus’s circle—Jesus’s teachings and statements, which he could exaggerate or distort to Annas’s advantage. In John 13:30, after receiving the piece of bread from the Lord, Judas went out into the night. That phrase, “And it was night,” is not only a chronological note but also signifies that Judas entered spiritual and moral darkness. By that time, he had already made his deal with the chief priests for 30 pieces of silver, plotting to hand over Jesus. Judas likely leaked to Annas that Jesus had spoken about “destroying” the Temple and had referred to Himself as the Son of God (indeed, Jesus repeatedly implied He was the Messiah), thus providing Annas the pretext he needed.

Thus, Annas actually had no legal authority to carry out this interrogation, yet behind the scenes, he controlled the Temple economy and the power base of the Sadducean party, exerting enough influence to sway the Sanhedrin’s overall decisions. By keeping the high priesthood within his family and making Caiaphas—his son-in-law and the current high priest—little more than a figurehead, Annas pulled the political and religious strings from behind the curtain. Throughout His public ministry, Jesus continually confronted these corrupt, deceitful religious leaders. Rather than avoiding conflict with the Pharisees, the Sadducees, or other sects, He openly declared, “I am the way, the truth, and the life” (John 14:6), aiming to restore people’s hearts to the true essence of God’s Law. To Annas and his faction, this was a severe threat. At last, the notorious Annas reached his final decision.

Pastor David Jang underscores how terrifying religious violence can become when religious authority colludes with worldly power. Drawing on this scene in the Gospels, he observes that when self-appointed “leaders” invoke God only superficially while actually relying on secular power to harm people, the root is always falsehood and corruption. The Word of God proclaims life and love, whereas fraudulent religious leaders like Annas twist the Law into an instrument of death and manipulate the people’s faith to consolidate their own wealth and power. Hence Jesus repeatedly denounced these pious-looking but venomous “children of snakes,” pointing out that they possessed merely religious knowledge but were far removed from genuine spiritual substance.

In John 18:19–21, the high priest questions Jesus “about His disciples and His teaching,” presumably to find out how He had attracted such a following and whether He posed a threat to their traditions, the Law, or Roman rule. Perhaps Judas had suggested that Jesus had secret teachings, prompting the high priest to ask, “Did you dare to teach doctrines that challenge our tradition, the Law, or the power of Rome?” However, Jesus replies, “I have spoken openly to the world. I always taught in synagogues and in the Temple, where all the Jews come together. I said nothing in secret” (John 18:20). Jesus had nothing to conceal. While the corrupt leaders went to great lengths to fabricate a conspiracy, Jesus, being the very embodiment of truth, had no need to hide Himself. He goes on to say, “Ask those who heard Me what I said to them; they know what I said” (John 18:21), effectively reminding them of proper legal procedure which required witnesses and a fair hearing. But the verdict was already predetermined. Annas and his cohorts had closed their hearts to any answer Jesus might give; they had no genuine interest in whether He was truly the Son of God. Their sole concern was preserving their political and religious arrangement, which maintained their lucrative Temple commerce and protected their privileged status.

Pastor David Jang warns that such dynamics can arise within the church itself. If someone preaches the true gospel and calls the church to repent and restore the sanctity of worship, certain entrenched factions—already corrupted by power and materialism—may brand that person a heretic. Believing their own authority to be absolute, they act under the banner of “protecting the church,” while in reality rejecting the presence and Word of God. Citing church history, Pastor David Jang recalls how, in the era of the Reformation, medieval Catholic authorities, deeply enmeshed in wealth and secular politics, sold indulgences and dragged the church into severe corruption. When Luther cried out “Sola Scriptura” to awaken them to the truth, he was met by a massive wall of ecclesiastical power. Just as in Jesus’s day with Annas, in the Middle Ages with the corrupt church hierarchy, and in our own time with false leaders, the underlying pattern remains the same: they value power and profit above God’s Word, turn the Temple into a place of commerce rather than holiness, and persecute or expel those who preach repentance.

Against this backdrop, Jesus undergoes a sham interrogation labeled as a religious trial, soon to be transferred to Pilate’s tribunal. At this point, the events of the crucifixion begin to unfold in earnest. Yet the actual starting point for this elaborate conspiracy can be traced to the “preliminary interrogation” held at Annas’s house. That night’s clandestine agreements and scheming led Jesus to Caiaphas, then to Pilate, and finally to the cross at Golgotha. While Pilate represented Roman authority and Caiaphas presided over Jewish religious authority, the true broker orchestrating both was Annas. Unlike the Synoptic Gospels (Matthew, Mark, Luke), John’s Gospel specifically highlights Annas by name, stating that Jesus was taken to him first. John wants readers to recognize how pivotal this starting point of the conspiracy was.

Moreover, the scene illustrates how a partnership between political and religious power can easily send an innocent person to death. Yet Jesus did not fear that possibility. He willingly trod the path to the cross and thereby brought salvation to all humankind. Ironically, Annas ended up destroying the very Temple he thought he was safeguarding—an institution run by stones, buildings, money, and power. Jesus said, “I will raise it up,” declaring that the true Temple was His own body and the community united by the Holy Spirit. This message posed the greatest threat to Annas’s faction because it invalidated their entire system of privileges and control.

Pastor David Jang repeatedly warns that “Annas-like” false leaders can still appear in today’s Christian communities. As churches expand, organize, and institutionalize, some individuals inevitably arise who lust for material gain, prestige, or political influence. They claim to protect the church or the Temple while, in reality, engaging in “religious business” for their own interests. Accumulated over time, these dynamics can lead to a modern-day Temple that has lost its holiness, becoming instead a den of merchants—just as it was in Jesus’s day. Nevertheless, in every era the Lord raises up prophetic voices calling for repentance and truth. Each time, forces akin to Annas try to silence those voices, even seeking to eliminate them. Yet the faithful must learn to discern truth and boldly stand firm in the essence of the gospel, as Pastor David Jang urges.

Thus, John 18:12–21’s phrase, “They led Him first to Annas,” is not a mere anecdote. It is a lamentable emblem of how a corrupt religious leader, joined with worldly power, forced Jesus onto the path of suffering. Yet through this dark backdrop, Jesus shines even brighter as the Light. The last-ditch effort of evil ironically makes the Lord’s salvation work all the more radiant. As we serve in the church and live out our faith, we must ever watch for the presence of “Annas-like” figures who contaminate our community. Let us learn from a historical moment when fairness, legal propriety, and the Temple’s original purpose were all twisted. Let us hold on more firmly to Jesus Christ’s truth, walking in repentance and holiness, as Pastor David Jang continually proclaims.

II. Peter’s Denial and the Power of the Holy Spirit

Now, let us shift our focus to Peter. After being illegally interrogated at Annas’s house, Jesus was taken before Caiaphas and subjected to the Sanhedrin trial, as recounted in the Synoptic Gospels. What were His disciples doing in the meantime? When Jesus was arrested, most of His disciples scattered. According to John 18:15–16, only Simon Peter and one other disciple (described as “known to the high priest,” whom some scholars believe might have been John or possibly even Judas) followed Jesus into the courtyard of the high priest’s house. At least Peter, unlike most of the others, was determined not to abandon his Lord. Indeed, he had tried to brandish a sword earlier in an act of resistance, and after Jesus was bound and led away, he followed Him even into the high priest’s courtyard.

Yet Peter soon denies being a disciple of Jesus. In John 18:17, when the servant girl at the door asks, “You are not one of this man’s disciples, are you?” Peter responds, “I am not.” Later, while warming himself by a charcoal fire, he again denies all connection to Jesus. In the Synoptic Gospels, a rooster crows at this moment, and Peter, recalling Jesus’s prediction, weeps bitterly (see Matt. 26:75; Mark 14:72; Luke 22:62). For Christians, Peter’s threefold denial of his beloved Master—he who was one of Jesus’s closest disciples—remains a heartbreaking story of failure and guilt. Yet at the same time, the narrative finds its culmination when the risen Lord comes to Peter and asks him three times, “Do you love Me?” (John 21), thus reinstating him and entrusting him anew with his apostolic calling. It becomes a story of the Lord’s astounding forgiveness and love.

Why did Peter, once so bold, crumble at the critical moment, denying Jesus three times? Perhaps it was sheer terror in the face of the massive cooperation between religious and political authorities and the rigid, remorseless atmosphere of judgment. In the courtyard of Annas’s residence, soldiers and officers had marched Jesus in, bound, clearly intent on delivering heavy punishment. If Peter publicly admitted, “I, too, am His disciple,” he feared being arrested and subjected to brutal interrogation as well. Particularly under the far-reaching influence of Annas—who had Rome’s support and had orchestrated Jesus’s arrest—Peter must have realized he stood no chance of overturning the situation. Fear overpowered him in an instant, revealing his fragile humanity.

Nevertheless, unlike Judas, Peter at least followed Jesus into the courtyard. He wanted to remain near his Lord, but under the weight of impending danger, he failed to hold to his faith. After his denials, Peter broke down weeping. If the story had ended there, Peter would be remembered as an example of great weakness. Yet after Jesus’s resurrection, Peter is restored and stands as a pillar of the early church. In Acts 2, at Pentecost, when the Holy Spirit descends, Peter preaches boldly, leading about three thousand souls to repent and believe. Once he faces up to his own limitations and repents, the Holy Spirit empowers him to testify fearlessly to the resurrected Christ, transforming him into a courageous apostle.

Pastor David Jang emphasizes that this demonstrates how real and powerful the work of the Holy Spirit is. Peter’s denial was indeed the fruit of human frailty and fear, but it did not end in his permanent downfall. Instead, realizing his weakness became the turning point for him to experience the Holy Spirit’s power and to be rearmed with genuine faith and courage. After witnessing Jesus’s crucifixion and resurrection, Peter no longer retreated. Whether confronting religious authority or political might, he boldly proclaimed the gospel. Famously, he declared, “We must obey God rather than men” (Acts 5:29), refusing to yield to persecution or threats.

This starkly contrasts with Judas, who betrayed Jesus by selling information to Annas. Judas never found true repentance; he was overwhelmed by guilt, realizing too late he had betrayed innocent blood, and ended his life. Perhaps he might have repented, but he did not; he perished by his own hand. Meanwhile, Peter, though he had denied Jesus, wept bitterly and desperately sought reconciliation. And it was the risen Lord who reached out to Peter, leading him to full restoration. Pastor David Jang highlights this point to underscore “the essence of Christ’s love” and “the Holy Spirit’s ministry of restoration.” However grave the betrayal or unbelief might be, the risen Lord’s forgiveness and the Spirit’s renewing power can lift anyone out of despair.

Furthermore, Peter’s denial remains a cautionary tale for all believers. Anyone can speak confidently about faith or make grand commitments, yet buckle under real-world pressures. If Peter, the leading apostle, could do so, none of us are immune. When religious and political authorities unite in opposition, chanting, “Eradicate the followers of Jesus,” many Christians may feel intimidated. Some might respond as Peter did, saying, “I do not know Him.” The crucial question, however, is what happens after the denial. If we, like Peter, repent with tears, the Lord will not turn us away. He tells us again, “Feed My sheep,” entrusting us with His mission. Through such believers, the great work of the gospel can still unfold.

Pastor David Jang argues that a similar “repentance and restoration” must happen in today’s church. When the church faces persecution or scorn, Christians may shrink back. We might suddenly abandon principles we once upheld, compromising with the world. Yet the risen Lord still comes to us, asking, “Do you love Me?” If we reply, “Lord, You know that I love You, though I have fallen,” He renews us by the Holy Spirit, giving us the banner of the gospel to raise again. Just as Peter overcame his past failures and became an evangelist at Pentecost, we too can be restored to carry out the Lord’s work.

Indeed, the Book of Acts shows that even imprisonment and beatings could not deter Peter. He had met the risen Lord, so no threat could shake his certainty. “Why do you forbid us to speak the Word of God? We cannot help but speak of what we have seen and heard,” he insisted, demonstrating that his spiritual freedom and courage sprang from his relationship with Christ and the empowerment of the Holy Spirit. This stands in utter contrast to the Peter who once trembled in the courtyard. Pastor David Jang reiterates that the Holy Spirit is not some abstract notion. When we accept the truth of Christ’s atoning death and resurrection, the Spirit truly comes to dwell in our hearts, bringing profound transformation.

How, then, can we experience the Holy Spirit’s power and become bold witnesses like Peter? First, through genuine repentance. After denying Jesus, Peter wept bitterly, acknowledging both his deep love for the Lord and his utter weakness. Without confession, the Spirit’s true healing and new beginning remain distant. Second, we must encounter the Lord on a personal level. The risen Christ asked Peter three times, “Do you love Me?”—a moment that tore down any self-deception or pride, revealing that Peter could only live by Christ’s love and forgiveness. Third, we seek continual fullness of the Holy Spirit through prayer and the Word. Acts 2’s Pentecost outpouring came upon disciples wholly devoted to prayer. Once filled with the Spirit, they no longer hid but publicly proclaimed the gospel.

Pastor David Jang applies this to the modern church, urging us likewise to remain steadfast in the Word and in prayer, asking for the Spirit’s power. Even today, the church or individual believers may feel constrained by societal pressures or political forces, or become entangled in special interest groups. Yet those who truly follow Jesus, moved by the Holy Spirit, must respond as Peter did: stand up to defend and proclaim the gospel. Pastor David Jang particularly emphasizes the importance of “choosing to return, despite our weakness, to the place where the Lord calls us.” The world may constantly demand compromise, while corrupt power tries to overwhelm us. However, the Holy Spirit says, “Have courage to proclaim My name,” and He comes to our aid.

Hence, the sequence of events in which Jesus is arrested and interrogated by Annas, taken before Caiaphas and Pilate, and finally crucified—woven together with Peter’s denial—magnifies the contrast between sin and grace. Even in the face of the “worst-case scenario” of political and religious collusion, the Lord’s love and the Spirit’s power are never thwarted. This overarching message resonates powerfully throughout the Gospel of John. The betrayal, fear, and wicked schemes that saturate the night only serve to highlight the radiance of Christ, the true Light. The Holy Spirit is mighty enough to cover all human frailty, creating new men and women of faith.

As Pastor David Jang notes, church history is filled with persecution and distortion, yet the gospel has always advanced, raising up those who have fallen and calling them to bear witness again. By studying this history, we learn to trust the same Spirit who continues to work today and to cling to the truth and love of Christ. While there have been countless attempts by “Annas-like” leaders or secular authorities to suppress the church, the Lord has consistently preserved faithful individuals—those “Peters” who, after repenting, return with renewed vigor. Thus the church should never lose hope in the face of evil, betrayal, or personal failure. The risen Lord reigns, and the Holy Spirit remains present. As the night grows darker, so the dawn draws near; in John 18’s somber shadows, the light of salvation was already being prepared.

In conclusion, from the moment of Jesus’s arrest to His interrogation and Peter’s denial, we glimpse how a collusion of corrupt religious and political powers can seek to annihilate truth. Yet we also see how the love of Jesus and the restorative power of the Holy Spirit triumph in the end. Although the night was filled with fear, betrayal, and conspiracy, Christ’s righteousness and mercy ultimately prevailed through His death on the cross and resurrection, heralding God’s kingdom. Even if an “Annas” infiltrates the church or disciples falter like Peter, the Spirit-filled God never abandons His people.

Therefore, as Pastor David Jang urges, we should continually use this passage to examine ourselves and our communities. Are we being swayed by worldly privilege or selfish ambition? Are we denying our Lord under oppressive pressures, or even siding with “Annas” to reject those who genuinely preach the gospel? And if we have stumbled, we must remember Peter’s example: true repentance can lead to astonishing restoration in the Spirit’s power. This, indeed, is the lesson of John 18’s interrogation scene, and the message every faith community committed to following Jesus must keep in their hearts.

El inicio del sufrimiento y de la resurrección – Pastor David Jang

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1. El trasfondo de Anás y la corrupción del poder religioso

Este texto es una reflexión centrada en la escena descrita en Juan 18:12-21, tal como la expuso el Pastor David Jang. Dicho pasaje revela de manera impactante el rostro oscuro del poder religioso que apresó a Jesús para interrogarlo. Llama nuestra atención la frase “y le llevaron primeramente a Anás” (v.13), la cual no es una simple cuestión de procedimiento, sino un indicio decisivo de la corrupción fundamental del poder religioso en aquel tiempo.

En la sociedad judía de entonces, el Sanedrín era el consejo que dirigía los juicios religiosos, y su presidente debía ser el sumo sacerdote en funciones. Sin embargo, las personas que arrestaron a Jesús atado no lo llevaron primero ante Caifás, el sumo sacerdote en ejercicio, sino a la casa de su suegro Anás. Este hecho resulta sumamente serio y significativo.

Anás había desempeñado el cargo de sumo sacerdote aproximadamente durante 9 años (del año 6 al 15 d.C.). Más tarde, colocó a sus cinco hijos como sumos sacerdotes sucesivamente, y finalmente transfirió el poder a su yerno, Caifás, siendo muy conocido por ello. Originalmente, en la tradición judía, el cargo de sumo sacerdote era vitalicio, y por tanto gozaba de gran respeto y autoridad. Sin embargo, tras la conquista romana de Judea, dicho cargo se convirtió en un puesto de poder secular sujeto a influencias políticas y al dinero. Roma nombraba como sumos sacerdotes a personas colaboradoras y capaces de brindar apoyo económico, y Anás, aprovechando esa estructura, conservó el cargo ofreciendo enormes sumas a Roma. A la vez, dentro del Templo, acumuló riquezas a través del comercio y el cambio de dinero, estableciendo un gran sistema de privilegios religiosos.

Para Anás, la obra y las enseñanzas de Jesús constituían una amenaza directa. Jesús, a lo largo de su ministerio público, había denunciado con firmeza la corrupción del Templo de Jerusalén, diciendo que se había convertido en una “cueva de ladrones”, y procedió a volcar las mesas de los comerciantes. El Evangelio de Juan (Jn 2) muestra a Jesús echando fuera a los vendedores de bueyes, ovejas y palomas, volcando el dinero de los cambistas y declarando que no debían convertir la casa de Dios en un mercado. En aquel entonces era frecuente el fraude de solo aprobar los animales vendidos dentro del Templo y rechazar los que se traían de fuera, obligando a la gente a comprar allí a precios elevados. Detrás de este sistema estaba el entramado de intereses de la familia del sumo sacerdote, es decir, de Anás. Él y el grupo de poder religioso que le apoyaba reunían enormes fortunas y se beneficiaban también de la recaudación del impuesto del Templo y de las ganancias del cambio de moneda.

Ante este escenario, Jesús representaba la mayor amenaza para su “status quo”. Anás se escudaba en “cumplir la Ley”, pero había degradado el sagrado Templo a un mero medio de mantener su poder y riqueza, y había protegido su posición mediante turbios acuerdos políticos con Roma, transfiriendo de manera hereditaria el cargo de sumo sacerdote. Así, al oír a Jesús purificar el Templo y proclamar “Destruid este templo, y en tres días lo levantaré”, Anás decidió que debía eliminar a ese desafiante. No importaba si se usaban la opresión religiosa, la violencia o la manipulación de la Ley; su prioridad era atrapar a Jesús.

¿Por qué Jesús fue llevado primero a la casa de Anás, en lugar de comparecer ante el Sanedrín? Según la Ley, un juicio religioso no podía celebrarse de noche, y para que el proceso fuera justo, debía efectuarse en el patio del Templo o en un lugar público durante el día, contando con, al menos, dos testigos. Pero quienes apresaron a Jesús lo condujeron secretamente de noche a Anás. El hecho de que un ex sumo sacerdote, y no el sumo sacerdote en funciones, tomara declaración a Jesús era ilegal. Además, la pena de muerte solo podía aplicarla el gobernador romano (pues los judíos no tenían potestad de ejecutar una sentencia capital), por lo que a Anás únicamente le bastaba “condenar a Jesús como hereje” en el ámbito religioso y luego entregarlo a Pilato. Era su objetivo imputarle cualquier cargo que agravara su pena, argumentando que Jesús “transgredía la Ley, destruía el Templo, se declaraba Hijo de Dios y competía con el emperador César como otro rey”.

En este proceso, Judas, el traidor, jugó un papel crucial. Nadie conocía mejor que él los asuntos internos de la comunidad de Jesús; así que exageró o distorsionó los dichos y enseñanzas de Cristo y se los entregó a Anás. En Juan 13:30, al recibir el pan que el Señor le ofreció, Judas salió a la oscuridad, y esa “noche” no es solo un dato cronológico, sino una expresión de la tiniebla moral y espiritual en la que entró. Ya había acordado entregar a Jesús por 30 monedas de plata, y cuando oyó las palabras de Jesús sobre “derribar este Templo” y su declaración de ser “Hijo de Dios” (en efecto, Jesús aludía repetidas veces a ser el Mesías), Judas dio a Anás la excusa perfecta.

Anás en realidad no tenía autoridad oficial para interrogar así, pero, en la sombra, conservaba el control del poder y de la economía del Templo, dominados por el partido de los saduceos, y podía influir en los movimientos de todo el Sanedrín. También había heredado el cargo de sumo sacerdote, relegando a Caifás, el verdadero sumo sacerdote en funciones, a una mera figura decorativa, mientras Anás dirigía las decisiones desde atrás. Durante su ministerio, Jesús no rehuyó el choque con estos líderes religiosos corruptos. Al contrario, entre fariseos, saduceos y otros grupos, proclamó: “Yo soy el camino, la verdad y la vida” (Jn 14:6), intentando llevar los corazones de la gente a la esencia de la Ley. Para ellos esto era una amenaza, y finalmente Anás tomó la decisión final.

El Pastor David Jang subraya aquí cuán peligrosa puede volverse la violencia cuando la religión se alía con el poder político. Estudiando esta escena evangélica, observa que, cuando los supuestos líderes se aferran a Dios solo de palabra pero en realidad recurren al poder del mundo para perjudicar a otros, invariablemente hay corrupción y mentira detrás. La Palabra de Dios es vida y amor, pero líderes religiosos corruptos como Anás convierten la Ley en un arma para matar, y utilizan la fe del pueblo como instrumento de su propio enriquecimiento y poder. Por eso Jesús pronuncia “¡Ay de vosotros!” para quienes aparentan santidad pero en su interior son “raza de víboras”. Estos líderes no eran verdaderamente espirituales, sino que se enorgullecían solo de su conocimiento religioso, estando muy lejos de la esencia del Espíritu.

En Juan 18:19-21, el sumo sacerdote pregunta a Jesús acerca de “sus discípulos y de su doctrina”, queriendo saber qué enseñanzas estaba difundiendo y por qué tenía tantos seguidores. Es posible que Judas dijera que había enseñanzas “secretas”, lo que daría pie a los sumos sacerdotes para atacarlo con “¿Te atreviste a desafiar nuestra tradición, la Ley y también la autoridad de Roma?”. Pero Jesús respondió: “Yo públicamente he hablado al mundo; siempre he enseñado en la sinagoga y en el Templo, donde se reúnen todos los judíos, y nada he hablado en secreto” (Jn 18:20). No tenía nada que ocultar. Mientras ellos urdían intrigas para conservar sus privilegios, Jesús, que es la Verdad misma, no necesitaba esconderse. Más bien dijo: “¿Por qué me preguntas a mí? Pregunta a los que han oído de qué les he hablado; ellos saben lo que he dicho” (Jn 18:21), es decir, apeló al debido proceso legal y a testigos veraces para un juicio justo. Sin embargo, el veredicto ya estaba decidido de antemano. Anás y su camarilla no estaban interesados en saber si Jesús era realmente el Hijo de Dios; solo les importaba mantener su estructura de negocio con el Templo y sus pactos político-religiosos.

El Pastor David Jang advierte que esto mismo puede suceder en la Iglesia. Cuando alguien clama por el verdadero Evangelio y urge a la Iglesia a arrepentirse y a purificar el “Templo”, ciertos grupos ya corrompidos por el poder y el materialismo pueden acusarlo de herejía. En nombre de “proteger la Iglesia”, se produce la paradoja de rechazar la presencia y la Palabra de Dios. Menciona la historia de la Iglesia para ilustrarlo: en la Reforma protestante, cuando el poder político y económico de la Iglesia medieval se había mezclado peligrosamente con la venta de indulgencias, Lutero se alzó con el lema “Sola Scriptura” para reavivar la verdad, pero se topó con el muro implacable del enorme poder eclesiástico. El trasfondo es el mismo: en la época de Jesús, Anás; en la Edad Media, los jerarcas corruptos; y hoy día, los falsos líderes que siguen existiendo. Estos, en lugar de atenerse a la Palabra de Dios, persiguen el poder y el beneficio, haciendo del Templo un lugar de compraventa y persiguiendo o expulsando a quienes proclaman el mensaje de arrepentimiento.

Dentro de este contexto, Jesús es sometido a un juicio religioso ilegal y, acto seguido, conducido ante Pilato. Aquí comienza la senda del Calvario y la crucifixión, pero el verdadero punto de partida de la conspiración fue ese “interrogatorio previo” en casa de Anás. Allí, en plena noche, se tramó en secreto el plan que terminó llevando a Jesús ante Caifás, ante Pilato y, en última instancia, al Gólgota. Aunque Pilato fuera el representante del poder romano y Caifás el del poder religioso judío, el artífice principal era Anás. El Evangelio de Juan menciona su nombre de modo explícito, enfatizando que “le llevaron primeramente a Anás” para dejar claro al lector la importancia de este hito en la conspiración.

Esta escena también demuestra que, cuando el poder político y el religioso se coluden, puede llegar a condenarse a muerte a un inocente. Jesús no tuvo temor; aceptó el camino de la cruz y obró la salvación de toda la humanidad. Paradójicamente, Anás, en su afán de proteger el Templo, acabó destruyéndolo él mismo. Ese Templo se sostenía con muros, dinero y poder, pero Jesús había dicho “Destruid este templo, y en tres días lo levantaré” anunciando que el Templo verdadero era Él mismo y la comunidad unida por el Espíritu Santo. Ese mensaje era la mayor amenaza para Anás, pues cuestionaba toda la estructura de privilegios que él y su familia se habían forjado.

El Pastor David Jang recalca que hoy día se pueden reproducir esos mismos patrones de falsos líderes como Anás. A medida que las comunidades cristianas crecen y se consolidan, se vuelven más “institucionales”, y llega un momento en que individuos seducidos por el dinero, el honor o la influencia política pueden introducirse. Dicen velar por la Iglesia y el Templo, cuando en realidad hacen “negocios religiosos” para beneficio propio. Si eso se enquista, igual que sucedió en el Templo de Jerusalén, desaparece la santidad y se convierte en una “cueva de mercaderes”. Pero el Señor siempre levanta voces proféticas que llaman al arrepentimiento y proclaman la verdad. Cada vez que eso pasa, surgen poderes similares a Anás que intentan acallar e incluso matar esa voz. El Pastor David Jang señala que en tales momentos, los creyentes deben saber discernir y mantenerse firmes en el Evangelio, en vez de ceder ante los falsos poderes.

El pasaje de Juan 18:12-21, con la frase “le llevaron primeramente a Anás”, no es un mero episodio: simboliza la realidad de cómo un líder religioso corrupto, coludido con el poder político, condujo a Jesús al sufrimiento. Pero esta oscuridad resalta aún más que Jesús es la luz. Aunque el mal se exalte, la misión salvífica del Señor brilla con más fuerza. Al servir en la Iglesia y al vivir nuestra fe, tenemos que estar vigilantes para que no surjan figuras como Anás que contaminen nuestra comunidad. El juicio debería ser recto, la Ley, justa, y el Templo, un lugar de santidad, pero en aquella época, todo había sido pervertido. Como lección histórica, debemos aferrarnos más firmemente a la verdad de Jesucristo, recorriendo el camino del arrepentimiento y la santidad, insiste el Pastor David Jang una y otra vez.

Ⅱ. La negación de Pedro y el poder del Espíritu Santo

Centrémonos ahora en Pedro. Tras ser llevado primero a la casa de Anás y recibir ese interrogatorio ilícito, Jesús luego afronta (sobre todo según los evangelios sinópticos) el juicio religioso ante Caifás y el Sanedrín. Pero, ¿qué pasó con los discípulos mientras tanto? Cuando detuvieron a Jesús, la mayoría huyó. Según Juan 18:15-16, Simón Pedro y otro discípulo (descrito como “conocido del sumo sacerdote”; algunos eruditos sugieren que podía ser Juan o incluso Judas) siguieron a Jesús hasta el patio de la casa del sumo sacerdote. Al menos Pedro, a diferencia de los demás, no abandonó al Maestro, e incluso llegó a desenvainar la espada ante los guardias armados. Cuando vio que se llevaban a Jesús atado, continuó siguiéndolo hasta el patio de la casa del sumo sacerdote.

Pero ahí Pedro negó ser discípulo de Jesús. En Juan 18:17, la portera le pregunta: “¿No eres tú también de los discípulos de este hombre?”, y él responde: “No lo soy”. Luego, calentándose junto al fuego, volvió a desentenderse de Jesús. En los evangelios sinópticos se relata que en ese momento cantó el gallo, y Pedro recordó las palabras del Señor, llorando amargamente (Mt 26:75; Mc 14:72; Lc 22:62). Que Pedro, el más cercano a Jesús, negara tres veces a su amado Maestro es uno de los episodios más dolorosos y tristes de la fe cristiana. Sin embargo, al mismo tiempo, gracias a que el Jesús resucitado lo busca de nuevo y le pregunta tres veces “¿Me amas?” (Jn 21), otorgándole otra vez la misión apostólica, se convierte en una historia gloriosa de perdón y amor.

¿Por qué Pedro, tan valiente, terminó negando tres veces a su Señor en el momento crucial? Quizás por el inmenso terror que sentía ante la conjunción del poder religioso y el poder político dispuestos a un castigo implacable. En el patio de Anás, vio a los soldados y criados que conducían a Jesús a un claro destino de severa condena. Pedro temía que, si confesaba “Sí, yo también soy discípulo suyo”, acabaría apresado y castigado del mismo modo. Sobre todo, el poder en la sombra era Anás, vinculado a los soldados romanos, encargado de la captura. Pedro no tenía fuerza alguna para revertir la situación, y la debilidad humana se impuso.

Ahora bien, a diferencia del traidor Judas, Pedro al menos llegó hasta el patio. Quería no abandonar a su Maestro, pero en el choque con la realidad se vio sobrepasado por el miedo y falló en su fe. Luego, tras negar a Jesús, lloró amargamente. Si todo hubiera concluido ahí, habría quedado como un ejemplo de la más triste fragilidad humana. Sin embargo, después de la resurrección, Jesús se le apareció de nuevo, y Pedro fue restaurado para convertirse en una columna de la Iglesia primitiva. En Hechos 2, cuando llega el Pentecostés, Pedro, lleno del Espíritu Santo, se pone en pie ante la multitud, predica con valentía y tres mil personas se convierten. El mismo hombre que antes fuera vencido por su temor y debilidad, se ve transformado en un siervo de Cristo que testifica con audacia, todo por el poder del Espíritu Santo.

El Pastor David Jang hace hincapié en que esto demuestra cuán real y poderosa es la obra del Espíritu. La negación de Pedro fue consecuencia de su debilidad y temor, pero no acabó con él. Al contrario, el momento en que reconoció su propia limitación fue la ocasión para experimentar el poder del Espíritu y llenarse de la valentía genuina de la fe. Después de presenciar la crucifixión y la resurrección de Jesús, Pedro ya no retrocedió. Sin importar el poder religioso o político que lo presionara, proclamó sin vacilar el Evangelio. De ahí su célebre declaración: “Es necesario obedecer a Dios antes que a los hombres” (Hch 5:29), demostrando que no cedería ante la persecución.

Este hecho contrasta claramente con la traición de Judas. Judas vendió a Jesús a Anás por 30 monedas de plata y, en su remordimiento al ver que había entregado sangre inocente, acabó suicidándose. Tal vez también él pudo arrepentirse, pero no lo hizo, y solo encontró la autodestrucción. Pedro, en cambio, lloró amargamente y buscó la manera de volver al Señor, y el Señor vino a encontrarlo para rescatarlo. El Pastor David Jang señala que ahí se ve la esencia del amor y la obra restauradora del Espíritu Santo: por grave que sea la incredulidad o la traición humana, el poder del perdón y la resurrección de Cristo, mediante el Espíritu, puede levantarnos de nuevo.

El suceso de la negación de Pedro sigue hablándonos hoy. Cualquier creyente puede jactarse de su fe y compromiso, pero también puede flaquear ante la presión real. Si aún Pedro, considerado el principal discípulo, sucumbió en ese momento, también nosotros podemos fallar bajo circunstancias similares. Sobre todo, si el poder político y el religioso se unen y claman al unísono “¡Eliminemos a los que siguen a Jesús!”, muchos cristianos pueden acobardarse; algunos incluso llegarán a decir, como Pedro, “No conozco a ese hombre”. Lo importante es qué hacemos después de caer. Si, como Pedro, lloramos y nos arrepentimos, el Señor no nos desechará. “Apacienta mis ovejas”, volverá a encomendarnos su misión, haciendo que su Evangelio obre milagros a través de nosotros.

El Pastor David Jang señala la necesidad de “arrepentimiento y restauración de Pedro” en la Iglesia de hoy. Cuando la Iglesia sufre persecución por varias razones, los creyentes pueden hundirse ante la burla o la hostilidad del mundo, o incluso claudicar y amoldarse a él. Pero el Señor se acerca y nos pregunta: “¿Me amas?”, y si respondemos: “Sí, Señor, pero he caído por mi debilidad”, Él, por medio de su Espíritu, nos vuelve a levantar y nos entrega la bandera del Evangelio. Así como Pedro superó su falla y se transformó en aquel predicador en Pentecostés, nosotros también podemos recobrar fuerzas para servir al Señor.

En el libro de los Hechos se aprecia claramente esta transformación: Pedro no dejó de predicar a pesar de ser encarcelado y azotado. Una vez que experimentó la resurrección de Cristo y la plenitud del Espíritu, ningún poder político ni religioso lo pudo detener. “¿Por qué nos prohibís anunciar lo que hemos visto y oído?”, clamaba. Estaba irreconocible respecto al Pedro que había negado a Jesús. Aquí se manifiesta lo que el Pastor David Jang llama “la realidad del Espíritu Santo”: no es una noción abstracta, sino la presencia concreta en nuestro interior que, al recibir la expiación de Cristo y creer en su resurrección, transforma radicalmente nuestro corazón.

¿Cómo entonces experimentar este poder del Espíritu y convertirnos en testigos tan valientes como Pedro? En primer lugar, necesitamos un arrepentimiento sincero. Pedro lloró amargamente tras su negación, reconociendo su amor por Jesús pero también su enorme debilidad. Sin un arrepentimiento así, no puede haber una verdadera sanidad ni un nuevo comienzo. En segundo lugar, necesitamos un encuentro personal con el Señor. Cuando el Resucitado le preguntó tres veces “¿Me amas?”, Pedro quebrantó su orgullo y comprendió que solo podía vivir por la gracia y el perdón de Cristo. En tercer lugar, necesitamos la plenitud del Espíritu Santo a través de la oración y la Palabra. Hechos 2 describe cómo, en el contexto de la perseverancia en la oración, llegó el Pentecostés. Con esa llenura del Espíritu, los discípulos salieron a proclamar el Evangelio abiertamente, sin quedarse escondidos.

El Pastor David Jang subraya que, de igual manera, la Iglesia de hoy debe perseverar en la Palabra y en la oración, pidiendo al Espíritu. En la actualidad, la Iglesia y los creyentes a menudo se ven constreñidos a guardar silencio ante las presiones del entorno social, los intereses económicos o las alianzas políticas. Sin embargo, si somos verdaderos seguidores de Jesús y estamos llenos de su Espíritu, podremos mantenernos firmes y declarar con libertad la verdad, igual que Pedro. El Pastor David Jang da especial importancia a que, “pese a nuestras flaquezas, volvamos a la posición donde el Señor nos llama”. El mundo puede exigirnos concesiones, y los poderes falsos pueden tratar de intimidarnos, pero el Espíritu nos impulsa a anunciar con valentía su nombre.

Así pues, en medio de los hechos dramáticos que van desde el arresto y el interrogatorio de Jesús hasta su presentación ante Pilato y finalmente la cruz, el episodio de la negación de Pedro pone de relieve, por un lado, la unión diabólica del poder político y religioso contra la Verdad, y por otro, demuestra que el amor de Jesús y el poder restaurador del Espíritu prevalecen al final. Cuando abundan el terror, la traición y la injusticia, el Señor, que es la Luz, resplandece aún más. Y el Espíritu es capaz de cubrir la debilidad humana y transformarnos en nuevas criaturas.

El Pastor David Jang, al exponer este pasaje, nos insta a recordar cómo, a lo largo de la historia de la Iglesia, a pesar de persecuciones y deformaciones, el Evangelio ha seguido propagándose y las personas que cayeron se han levantado para testificar de nuevo. Debemos aprender de esta historia y confiar en el Espíritu Santo, que sigue obrando hoy, aferrándonos a la verdad y al amor de Jesús. En el pasado, cuando surgían poderes como Anás o gobiernos que pretendían someter a la Iglesia, Dios siempre levantó hombres y mujeres fieles; muchos “Pedros” que, tras su arrepentimiento, revivieron el Evangelio. De igual forma, no debemos perder la esperanza ante la maldad, la traición o incluso nuestros propios errores. Cristo está vivo, y el Espíritu permanece con nosotros. Así como la noche más oscura da paso al alba, el capítulo 18 de Juan nos muestra que, en las tinieblas de la conspiración, la Luz del Señor ya estaba en camino.

En conclusión, los acontecimientos de Juan 18:12-21 (la captura de Jesús, el interrogatorio, la negación de Pedro) nos revelan, por un lado, cómo la colaboración de poderes corruptos puede aplastar la verdad, y, por el otro, que el amor y la restauración de Cristo nunca quedan en entredicho. Por muy honda que sea la noche de conspiraciones y traiciones, la justicia y la gracia de Cristo salen victoriosas en la cruz y en la resurrección. Aunque surjan “Anás” dentro de la Iglesia y haya discípulos que caigan como Pedro, el Espíritu de Dios no abandona a su Iglesia.

Por ello, siguiendo las recomendaciones del Pastor David Jang, es preciso que cada uno examine su corazón y la vida comunitaria: ¿nos dejamos llevar por privilegios y deseos mundanos? ¿Negamos al Señor ante la presión del entorno? ¿O incluso nos hemos vuelto cómplices de un “Anás”, rechazando a quienes anuncian el Evangelio genuino? A la vez, hemos de recordar que, por grande que sea nuestro error y vergüenza, si nos arrepentimos como Pedro y nos apoyamos en el poder del Espíritu, el Señor nos abrirá una senda nueva. Eso es lo que nos enseña la escena del interrogatorio de Juan 18: la Iglesia de Cristo, en su marcha tras los pasos de Jesús, debe grabar este mensaje en lo más hondo de su corazón. Amén.

Look to the Things Above – Pastor David Jang

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1. The Identity and Grace of Those Who Have Been Raised with Christ

When we examine the statement in Colossians 3:1, “Therefore, if you have been raised with Christ,” we realize that this single verse encapsulates both the identity of faith and the depth of grace. In his letter to the Colossian church, the Apostle Paul points out the church’s shaken state due to legalistic claims and the influence of Greek philosophy, especially from chapter 2 onward. Yet in chapter 3, he begins in earnest with the exhortation, “Seek the things that are above,” emphasizing the “new life” of those who are saved in Christ. The phrase that Paul uses to initiate this new life—“Therefore, if you have been raised with Christ”—is not merely a slogan or motto, but an event that transforms the believer’s entire existence.

Paul reminds his readers of the theme “crucified with Christ” (Galatians 2:20) and simultaneously proclaims the essence of salvation: “made alive with Christ.” He declares that humanity, once doomed to die because of sin, has obtained eternal life through the cross and resurrection of Jesus Christ, becoming an entirely different being. For the believer, the old identity no longer applies. Only in Christ are we reborn, already possessing abundance, and living as those who have received grace. When Paul says, “They have all died,” it is no mere formal declaration but points to an actual transformation—the power of the cross event completely overturning our very nature.

What, specifically, does the statement “if you have been raised with Christ” mean? It reveals the paradoxical truth that one may appear poor yet, in fact, be already rich. From a worldly perspective, wealth is measured by economic affluence, social standing, and fame. However, wealth in Christ is the highest value enjoyed by those set free from sin and promised eternal life. Therefore, one can have the leisure to humble oneself and become poor—without chasing worldly wealth or status—because one is already based on a spiritual richness in Christ. Hence, we must understand that the call to “become poor” does not suggest asceticism or self-mortification; rather, it signifies that we, who are already spiritually abundant, no longer need to submit to material things or worldly honors.

This “spiritual abundance” springs from grace. It is given not through any human merit or capability, but solely through the power of the cross and the resurrection of Jesus Christ. Consequently, we can fully enjoy this abundance. Even so, worldly ways of thinking may still reside within us—the desire to cling tightly once we secure a position, an excessive pursuit of worldly success, or a tendency toward legalistic thinking that focuses on our own works. Paul calls these attitudes “the things on earth.” If we have been raised with Christ, we must cast off such old ways of thinking.

Among modern pastors who strive to preach and teach these essential truths of the gospel and Christ-centered faith, Pastor David Jang frequently underscores that “if we have indeed gained eternal life through Jesus Christ, and if the hope of the resurrection has become a reality, then our attitude and outlook on life must change fundamentally.” Rather than being swayed by worldly values, he teaches that we should seek the things above and live in a manner befitting those who belong to heaven. This is not a lifestyle reserved for only a select few; it is the identity that all Christians should enjoy. “Therefore, if you have been raised with Christ, seek the things above” (Colossians 3:1) marks the starting point of this emphasis.

Notably, this teaching does not imply withdrawing to a monastery or outright rejecting secular culture in order to keep earthly things at bay, but instead encourages believers to enjoy an even fuller life through the freedom and leisure of those who already possess “the things above.” When one’s life is grounded in spiritual abundance, material possessions or worldly honor do not become absolute measures. People often envy the outward abundance of wealth, yet, in fact, believers in Christ who already possess everything can use this freedom to serve the world. They can reach out to the weak, gladly give themselves up, and voluntarily become poor—because they are ultimately heirs of everything. We become “poor, yet making many rich; having nothing, and yet possessing everything” (cf. 2 Corinthians 6:10), able to actually live out this paradox in our daily existence.

The paradoxical statement, “We can become poor because we have already received everything,” is closely tied to the life of Jesus Christ. Although He was originally equal with God and possessed the glory of heaven, He emptied Himself by taking the form of a servant and endured death on a cross. This self-emptying and sacrifice of Christ also serves as His invitation for believers to follow. Yet those who respond to this invitation do not live a life of only suffering; rather, they participate in His glory and walk the path of devotion with a sure hope and joy.

When Paul says, “If, then, you have been raised with Christ,” he does not intend this to remain a mere doctrinal statement. Because our everyday life has already changed, and we have undergone an ontological shift, we must act and live accordingly. Believers must constantly be aware of their identity as “new people who have died with Christ and have been raised with Him.” This consciousness enables them to decisively cast aside “earthly things,” such as sexual immorality, impurity, lust, and greed. In confessional terms, “I died with Christ, and now Christ lives in me”—this experience of grace becomes our driving force.

Pastor David Jang, through various sermons and lectures, also emphasizes how astonishing the new life and grace in Christ truly are, and how they practically apply to daily life. The declaration that we have already “been raised with Christ” means that we no longer have to live enslaved to the power of sin and death; it also grants us the assurance that any work or ministry we undertake can be carried out joyfully in the hope of God’s kingdom.

Moreover, this new lifestyle grounded in grace does not pertain only to one’s inward transformation. As we live in grace and truth within the church community and across society, we bear fruit that pleases God. When we grasp the “identity and grace of those who have been raised with Christ,” our perspective naturally shifts toward “the things above.” In this context, Paul’s subsequent exhortation, “Seek the things that are above,” follows quite logically.

In summary, “If, then, you have been raised with Christ” declares that, as those who died and have been raised, we have received a new being and a new identity. The grace found in Christ is different from legalistic works or worldly wealth; it shatters the power of sin in us and invites us into eternal life. By laying hold of this truth, we can freely relinquish worldly desires and ultimately enjoy the spiritual abundance that only God provides.

2. Seek the Things That Are Above – Worldly Challenges and Spiritual Mode Switching

When Paul exhorts the Colossian church to “seek the things that are above” (Colossians 3:1), he is not suggesting that believers should merely gaze up at heaven in some unrealistic manner. Rather, he teaches that, although we live in the midst of this world, our core identity is already grounded in Christ, so our way of thinking and value system must change accordingly. We might call this a kind of “mode switch.” In our faith life, we should not maintain our old, worldly mindsets (“the old mode”), but instead shift into a “new mode” of thinking from a heavenly perspective.

What exactly is this “new mode” that Paul mentions? From Colossians 2:8 onward, we see that Greek philosophy and Gnostic ideas had entered the church, unsettling the believers. Furthermore, legalistic demands—particularly those related to festivals, new moons, Sabbaths, and dietary regulations—mentioned in Colossians 2:16–23 posed another threat. Paul worries that the Colossian church is being shaken by two different challenges: the secular, rationalistic challenge grounded in Greek philosophy, and a form of legalistic, ritual-based faith. Although these two influences seem to be opposites, they share a common danger in that both obscure the essence of the gospel.

Those under the influence of Gnosticism, rooted in Greek philosophy, belittled the concrete events of Christ’s cross and resurrection as mere “inferior, fleshly affairs,” while claiming to pursue only what is “spiritual.” At times, they emphasized special revelations or the worship of angels, bringing confusion into the church. They asserted that salvation could be attained solely by acquiring a secret knowledge—“gnosis”—available only to a select few. This is why Paul warns, “Let no one disqualify you, insisting on asceticism and worship of angels” (Colossians 2:18). In other words, those who taught that Christ alone was insufficient had fallen into the error of not holding fast to Christ, the Head of the church, letting themselves be led astray by a false sense of spiritual superiority and mysticism.

On the other hand, the second challenge—legalism—locates the basis of salvation not in the grace of Christ but in the observance of certain rituals and rules. Paul confronted this teaching in Galatians as well, referring to these teachers as the “circumcision party,” stating that righteousness is attained not through outward, human circumcision but through faith in the gospel. Likewise, in Colossians, he warns the church not to accept those who argue that one can only be justified by observing festivals, new moons, and Sabbaths. He describes these practices as “a shadow of the things to come,” insisting that the substance belongs to Christ (Colossians 2:17).

Ultimately, these two challenges—“secular rationalism” on the one hand and “legalistic ritualism” on the other—were unsettling the church. Against this backdrop, Paul strongly urges believers to “seek the things that are above.” This is because true faith is not enslaved by philosophy, knowledge, or religious customs; it is grounded solely in the gospel of Jesus Christ, the power of the cross and resurrection. To seek what is above means to fix our eyes on “Christ seated at the right hand of God” (Colossians 3:1). Jesus, seated at God’s right hand, has already conquered sin and death through His resurrection and ascension, achieving a perfect victory. Therefore, no matter how difficult or painful life on earth may be, believers must never forget that they are inseparably connected to the victorious Lord.

Pastor David Jang reiterates Paul’s teaching in a way that churches and believers today can apply in real life, stressing over and over that we must “switch to a spiritual mode.” Even if we attend church and study the Bible, if our mindset remains trapped in worldly values and habits, we will inevitably give priority to “the things on earth” rather than “the things that are above.” However, Scripture clearly commands: “Set your minds on things that are above, not on things that are on earth” (Colossians 3:2). The word “set your minds on” here implies more than just mental cognition; it concerns where our focus and attachment lie. In other words, if our everyday concerns revolve only around worldly success, possessions, and fame, then we remain stuck in the “earthly mode.”

Certainly, Paul is not advocating that we all flee worldly affairs. In his letters, Paul never suggests ignoring one’s daily responsibilities. Paul himself was a tentmaker, earning a living while staying firmly engaged in the world. Yet his top priority was always to proclaim the gospel and honor God wherever he went. So, “do not set your minds on earthly things” does not mean to be irresponsible toward the world, but rather to remember that our ultimate hope lies in “the things that are above,” not in the transient values of this world.

Concretely, the exhortation “seek the things that are above” calls for us to structure our entire lives according to the values of God’s kingdom. The values of the kingdom, as proclaimed by Jesus, can be summarized by the forgiveness of sins, love, service, humility, joy, peace, sharing, and sacrifice. Paul repeats these themes in Colossians and throughout his other letters. If we have been united with Christ, our value system must become more and more like Jesus’s. After all, the Christian life is not a once-a-year celebration on Easter or a seasonal observance at Christmas, but a daily journey of “living together with Christ.”

In Colossians 3:3, Paul explains why we should make this “mode switch”: “For you have died, and your life is hidden with Christ in God.” The old self has already died, and the true life of the believer is no longer rooted in this world but “hidden with Christ in God.” The phrase “hidden with Christ” signifies preservation, safety, and ultimate revelation. Even if, for now, we do not possess visible worldly wealth, the genuine life of the believer is safe in God’s arms and will be fully revealed at the end of the age or the return of Christ. Thus, the command “seek the things that are above” should not be interpreted as a denial of earthly existence, but rather as an invitation to look daily to the heavenly inheritance that is already ours.

Paul’s teaching remains a serious challenge for us today. Modern society idolizes visible achievements, possessions, and social status. We see it everywhere—people endlessly promoting themselves on social media, chasing material success as the one true measure. Sadly, the church is not immune to these influences. Sometimes, worldly values seep into the church and merge with legalistic standards, diluting the essence of the gospel. The phrase “Believe in Jesus and you will be blessed” can devolve into a misunderstanding that Christianity is merely a faster route to worldly success. But Paul emphasizes that neither legalism nor secular philosophy is of any profit if they draw us away from a Christ-centered gospel.

Hence, the idea “Seek the things that are above—Worldly Challenges and Spiritual Mode Switching” vividly illustrates what believers must examine within themselves. We may speak of “the things above” on Sundays or in Bible studies, yet still get ensnared by “the things on earth” in everyday life. To overcome such contradiction, Paul proclaims, “If then you have been raised with Christ, seek the things that are above.” This is not merely well-meant advice but a command and an invitation that every Christian is called to obey. We are told to switch our hearts and minds to the “spiritual mode,” powered by the gospel that transcends both worldly desire and legalistic burdens.

This transformation also becomes concrete through the church. The church community is a setting where believers can learn and share the gospel’s values and put them into practice. Through worship, preaching, fellowship, and service, pastors like David Jang help believers integrate “the things above” into their daily lives. Ultimately, however, each person must willingly submit to this “spiritual mode switch” with the help of the Holy Spirit. “If you have been raised with Christ, seek the things that are above.” Clinging to this command, we must reorder our priorities and perspectives according to a heavenly viewpoint.

In this way, Paul’s exhortation in response to the challenges of secular thinking and legalism—“Seek the things that are above”—carries a profound message. Though we live on earth, we fix our hearts on heaven. This paradox is precisely the reality enjoyed by those who “have been raised with Christ.”

3. The Life That Died and Was Raised – The Hope of Glory and Practical Living

From Colossians 3:3–4, Paul declares that the believer’s being is “hidden with Christ in God,” and that “when Christ who is your life appears, then you also will appear with him in glory.” Here, he speaks of the believer’s ultimate hope—God’s future glory and the completion of resurrection. Paul also provides a detailed explanation of resurrection doctrine in 1 Corinthians 15, and the same theme is echoed in Colossians as he emphasizes the certainty that we have “died and been raised.” This conviction is the driving force that sustains the daily life of the believer.

When we say believers “have died,” it does not mean they have merely improved certain aspects of their old lifestyle. It indicates a complete break. In the Old Testament, sacrifices had to be slain before being offered to God. Likewise, our old self was thoroughly put to death with Christ on the cross. Hence, we are no longer under the dominion of sin but have become new creatures belonging entirely to God. Though our lives are still carried out in this world, their very essence is already “hidden with Christ in God.”

At Christian funerals, we often hear the hymn whose refrain is “His death is my resurrection.” This hymn, treasured by many believers, reminds us of the resurrection faith each time it is sung at a funeral. The world generally views funerals as entirely laden with sadness and final farewells. However, in a Christian funeral, we sing of resurrection hope, so it is never wholly engulfed by despair. This is the privilege given to those who possess eternal life. Jesus Himself declared, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die” (John 11:25–26). The believer, though passing through physical death, remains in the realm of eternal life.

In many of his sermons, Pastor David Jang highlights the practical significance of this resurrection faith. A Christian’s lack of fear of death is not just wishful thinking or naive optimism; it is grounded in the assurance that “Christ’s resurrection guarantees our resurrection.” Moreover, this resurrection faith does not just speak to a distant future; it powerfully shapes how we live in the present. Those who know that earthly life is not the end can choose God’s will more boldly and freely. Even if they suffer losses by worldly standards, they can persevere, looking ahead to their ultimate reward and glory.

So how, then, should those who possess “the life that died and was raised” live practically? From Colossians 3:5 onward, Paul delivers ethical exhortations: “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (3:5). Having chosen “the things above,” we must discard “the things on earth.” The life that died and was raised no longer functions as it did before. While the old life may have been driven by lust, passion, and greed, the new life relies on heavenly values and eternal life as its reference point.

Paul’s statement that covetousness is idolatry means that excessive pursuit of worldly possessions can lead to placing material things above God, which is a serious sin. In modern society, idolatry rarely involves bowing to physical idols. Far more often it is the deification of personal desires and interests, or the exaltation of worldly fame and power above God. Paul insists that those who have been raised with Christ must decisively cast off these worldly forms of idolatry.

To achieve this, we need ongoing “spiritual vigilance.” Regardless of how well we know the gospel or how faithfully we attend church, the world’s temptations constantly bombard us. Sometimes it appears as legalism, sometimes as worldly philosophy or cultural trends, all trying to draw us away from the core of the gospel. In such moments, remembering, “I have died with Christ, and I have been raised with Him” is what safeguards us. This awareness allows us to resist old patterns of living and walk in a manner worthy of the new life.

Further, in Colossians 3:4, Paul proclaims, “When Christ who is your life appears, then you also will appear with Him in glory,” leading us to fix our eyes on the “ultimate fulfillment” beyond our present trials and imperfections. Life’s hardships can wear us down, but the life we have in Christ promises participation in His future glory. The hope of the resurrection does not belittle or trivialize our present afflictions; instead, it allows us to interpret and overcome them within God’s gracious plan.

Throughout church history, countless believers have walked the path of suffering armed with this resurrection faith and the certainty of eternal life. Many were martyred or endured severe poverty and persecution, yet they remained steadfast, because they recognized that as those who “seek the things above” and have “died and risen with Christ,” they could not abandon their faith. The power to live this way does not come from within human strength. Only by the grace of Jesus Christ and the help of the Holy Spirit can believers miraculously maintain joy and courage amid life’s fiercest storms.

With this “life that died and was raised,” Christians ultimately look forward to appearing “with Him in glory” at the second coming of Christ, while faithfully living out this present life. Thus, believers embrace humility, service, and love toward their neighbors, while devoting themselves to proclaiming the gospel and fulfilling the mission of evangelism. Pastor David Jang often emphasizes the need for practical actions that extend God’s kingdom and reveal the gospel through our lives here on earth. Our time in this world is marked by worshiping God, sharing love, and preaching the truth—an active participation in God’s reign and grace.

Moreover, Paul’s statement that Christ sits at the right hand of God signifies that Jesus holds ultimate authority and might. Those who are united with this Christ will share in His final victory—this is the believer’s supreme hope. Therefore, no toil or suffering here is in vain; God will reward all things in His perfect time. This faith animates us and keeps us moving forward.

In summary, “The Life That Died and Was Raised – The Hope of Glory and Practical Living” establishes that the believer’s future will culminate in glory and, on that basis, instructs us on how to live out that hope in the present. We have died with Christ and have been raised with Him. We are therefore no longer enslaved by worldly desires or tied to our old sinful nature. Instead, we put away covetousness, idolatry, immorality, and evil passions, choosing instead to “put on” the attributes of Christ—love, compassion, humility, gentleness, patience, forgiveness, and reconciliation. Such ethical practice, characterizing those who share in the resurrection, is also our tangible foretaste of the glory that is to come.

Nor do we walk this path through our own asceticism or self-discipline. Rather, because we have already received wealth and freedom through Christ’s death and resurrection, we obey and follow God out of that abundant grace. If someone truly believes that they have been granted eternal life, salvation, the Way, and the Truth, and that the Lord fully satisfies them, how could they be so consumed by the empty offerings of the world? This grace grants us spiritual freedom that transcends worldly values.

Consequently, even at a funeral—the last moment of life here on earth—we can sing resurrection hymns. At a Christian funeral, which differs entirely from conventional customs, worship and praise ascend to God. This service reflects the reality of the eternal life we already taste. When Jesus’ proclamation—“Whoever believes in Me will live, even though he dies, and whoever lives and believes in Me shall never die”—resounds during that gathering, a funeral is transformed from a place of mere mourning into a place of rest and the expectation of glory.

Likewise, we continually witness the power of this “life that died and was raised” in the church community and ministry settings. We help the weak, encourage those who are discouraged, and proclaim the gospel in the world, all with a living hope of resurrection. Many pastors, including David Jang, are committed to enabling the church to fully embody this resurrection faith. This effort goes beyond theoretical knowledge; it is the transmission of the gospel’s power that is tangibly experienced in both life and death.

Therefore, whether we experience wealth or poverty, laughter or tears, successes or failures, we stand on the unshakable identity of those who “have died and been raised with Christ.” Although the world is filled with shifting circumstances and challenges, our resurrection faith acts as the anchor for our souls, and the church community remains solid on this foundation. And as we wait for the day when the Lord appears in glory, we believe the promise that we, too, will appear with Him in glory.

This is Paul’s core message. Dying and rising again with Christ defines the identity of the believer. We are no longer slaves to sin or the law, nor are we bound to hollow philosophies or idols. Through the grace and resurrection power of Jesus Christ, we have been set free and continue to “seek the things above.” Along this journey, we practice holy values and ethics not derived from this world, and we eagerly await the glory that is surely to come. This is the power of resurrection faith and the mighty proclamation found in Colossians 3. Pastors like David Jang continually preach and teach this dynamic of the gospel so that church communities may truly live out the “life that died and was raised.”

By way of conclusion, the first section examined “The Identity and Grace of Those Who Have Been Raised with Christ.” The second looked at how to manifest that identity by “seeking the things above,” addressing the need to switch to a spiritual mode that transcends worldly challenges and legalism. The third and final section explored how we actually live out the “life that died and was raised,” embracing both the present and the future glory that awaits believers. These themes all connect in a single flow, highlighting Colossians 3’s central message: Those who are in Christ have put off the old self and put on the new self, leading to eternal life and the hope of the resurrection. In this faith, we bear witness to God’s kingdom here on earth and carry out our calling to become more like Jesus. Across all three sections, one common thread emerges: the power of the gospel, by which the identity and hope of believers are renewed in Christ.

Busquen las cosas de arriba – Pastor David Jang

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1. La identidad y la gracia de aquellos que han resucitado con Cristo

Al observar Colosenses 3:1: “Si, pues, habéis resucitado con Cristo…”, descubrimos que esta sola frase resume la identidad del creyente y la profundidad de la gracia. En la carta a la iglesia de Colosas, el apóstol Pablo señala desde el capítulo 2 cómo las posturas legalistas y la influencia de la filosofía helenista estaban sacudiendo la iglesia. Sin embargo, al llegar al capítulo 3, comienza la exhortación directa: “buscad las cosas de arriba”, enfatizando la “nueva vida” del cristiano que ha sido salvo. El inicio de este nuevo modo de vida, expresado en “si habéis resucitado con Cristo”, no es un simple lema, sino el evento que transforma por completo la existencia del creyente.

Pablo recuerda el tema de Gálatas 2:20: “con Cristo estoy juntamente crucificado”, y al mismo tiempo destaca la esencia de la salvación: “resucitar con Cristo”. El ser humano, que por el pecado estaba destinado a la muerte, obtiene la vida eterna gracias a la cruz y a la resurrección de Jesucristo. De esta manera, se convierte en un ser completamente distinto. Para el creyente, la identidad anterior ya no aplica; ahora es un ser nacido de nuevo en Cristo, un poseedor de riqueza espiritual, un receptor de gracia. Cuando se declara que “todos han muerto”, no se trata de una expresión meramente formal, sino de un cambio real: el poder del evento de la cruz transforma por completo nuestra esencia.

¿Qué significado concreto encierra la frase “Si, pues, habéis resucitado con Cristo”? En ella se halla la verdad paradójica de quien parece pobre pero ya es rico. Desde el punto de vista del mundo, la riqueza se mide según la abundancia económica, la posición social o la fama. Sin embargo, la riqueza en Cristo consiste en la libertad del pecado y la promesa de la vida eterna, que es el mayor valor. Por tanto, aunque no persigamos las glorias y riquezas terrenales, tenemos la capacidad de humillarnos y de empobrecernos con libertad, basándonos en la riqueza espiritual que ya poseemos. En este sentido, el llamado a “hacerse pobre” no alude al ascetismo o a la mortificación, sino a la actitud de no tener que rendirse ante los bienes materiales o la fama mundana, puesto que ya somos ricos espiritualmente.

Esta “riqueza espiritual” proviene de la gracia. No se basa en ningún mérito o habilidad humana, sino únicamente en el poder de la cruz de Jesucristo y de su resurrección, que nos ha sido dado. Por eso podemos disfrutarla plenamente. No obstante, incluso luego de recibir esta gracia, seguimos luchando internamente con patrones de pensamiento mundanos: el afán de posesión, el afán excesivo de éxito terrenal, o la tendencia legalista de creer que nuestros logros se basan en nuestro propio mérito. Pablo se refiere a todo esto como “las cosas de la tierra” e insiste en que, si hemos resucitado con Cristo, debemos dejar atrás esa antigua forma de pensar.

Entre los pastores que predican y enseñan este mensaje cristocéntrico y lo aplican al presente, el pastor David Jang destaca frecuentemente lo siguiente: “Si ya hemos recibido la vida eterna mediante Jesucristo y la esperanza de la resurrección se ha hecho real, entonces nuestra actitud y perspectiva de vida deben cambiar fundamentalmente”. El mensaje insta a no dejarnos arrastrar por los valores del mundo, sino a “buscar las cosas de arriba” y vivir como corresponde a quienes son del cielo. No se trata de la vida de una élite especial, sino de la identidad que todo cristiano debe disfrutar. “Si, pues, habéis resucitado con Cristo, buscad las cosas de arriba” es precisamente el punto de partida de este énfasis.

Un detalle interesante es que esta enseñanza no aboga por una visión meramente abstracta de “rechazar las cosas de la tierra”, como si tuviéramos que ingresar en un monasterio o romper por completo con la cultura contemporánea. Más bien, propone vivir con mayor plenitud y libertad, puesto que ya poseemos “las cosas de arriba”. Cuando vivimos con base en la riqueza espiritual, los bienes o la fama mundana dejan de ser la norma absoluta. La gente a menudo envidia la prosperidad material que se ve externamente, pero el creyente, que ya lo posee todo en Cristo, puede usar esa libertad para servir al mundo. Puede tender la mano al necesitado, sacrificarse y hasta empobrecerse voluntariamente, ya que es un heredero en última instancia. De esta forma, somos “pobres y, sin embargo, ricos” y, como dice 2 Corintios 6:10, “no teniendo nada, mas poseyéndolo todo” podemos vivir esa paradoja en la práctica.

La expresión paradójica “podemos empobrecernos porque ya lo hemos recibido todo” se vincula estrechamente con la vida de Jesucristo. Él, siendo igual a Dios y dueño de la gloria celestial, se despojó a sí mismo tomando forma de siervo y murió en la cruz. Su vaciamiento y sacrificio son una invitación para que los creyentes lo imiten. Sin embargo, quienes responden a esta invitación no llevan una vida solo de sufrimiento, sino que, como participantes de la gloria, avanzan en la senda de la entrega con una esperanza firme y un gozo interior.

Cuando Pablo dice “Si, pues, habéis resucitado con Cristo”, no se queda en el mero enunciado doctrinal. Es un llamado a poner en práctica la realidad de que nuestra rutina cotidiana ya ha cambiado y nuestro ser ha sido renovado, de modo que actuemos conforme a esa verdad. El creyente, “muerto y resucitado con Cristo como nueva criatura”, debe vivir siempre consciente de esta identidad. Solo así podrá desechar con valentía “las cosas de la tierra”, tales como la inmoralidad, la impureza, la pasión desenfrenada y la avaricia. Es la experiencia de la gracia —“he sido crucificado con Cristo y Cristo vive ahora en mí”— la que nos motiva a vivir de manera diferente.

En sus predicaciones y conferencias, el pastor David Jang también recalca frecuentemente lo asombrosa que es la nueva vida que hemos recibido y la gracia que se manifiesta en Cristo, así como la manera en que se aplica de forma real a nuestro día a día. La afirmación de que “ya hemos resucitado con Cristo” significa que no necesitamos vivir más bajo la autoridad del pecado y de la muerte, sino que podemos cumplir con cualquier servicio y compromiso con la perspectiva gozosa que da la esperanza en el reino de Dios.

Además, esta nueva forma de vida, basada en la gracia, no se limita a cambiar el interior de cada uno. También produce frutos de gracia y verdad en la vida de la comunidad eclesial y de toda la sociedad. Cuando descubrimos la “identidad y la gracia” de quienes han resucitado con Cristo, nuestra mirada se dirige de forma natural a “las cosas de arriba”. En este sentido, la exhortación que sigue en Colosenses 3:1, “Buscad, pues, las cosas de arriba”, surge como una consecuencia natural de la verdad descrita previamente.

En resumen, “Si, pues, habéis resucitado con Cristo” declara que hemos muerto y hemos vuelto a la vida, recibiendo así una nueva identidad. La gracia en Cristo difiere tanto de los méritos que exige la ley como de la riqueza terrenal. Rompe el poder del pecado que reside en nosotros y nos invita a la vida eterna. Cuando tomamos conciencia de esto, podemos abandonar libremente los deseos mundanos y disfrutar la verdadera riqueza espiritual que solo Dios nos da.

2. “Buscad las cosas de arriba” – Los desafíos seculares y el cambio al modo espiritual

Cuando Pablo exhorta a la iglesia de Colosas: “Buscad las cosas de arriba” (Colosenses 3:1), no está recomendando una actitud escapista de “mirar solo al cielo”. Por el contrario, aunque vivimos en medio del mundo, nuestro centro ya está en Cristo, y eso requiere que nuestra manera de pensar y nuestros valores cambien. Podríamos describirlo como un “cambio de modo”. En la vida de fe, no podemos mantener el “modo antiguo” —la forma de pensar mundana—, sino que debemos pasar al “modo nuevo”: la perspectiva del cielo.

¿En qué consiste este “modo nuevo” según Pablo? Leemos en Colosenses 2:8 y siguientes que la iglesia estaba siendo sacudida por la filosofía griega y la corriente del gnosticismo. También, a partir de los versículos 16 al 23 del capítulo 2, se veían exigencias de corte legalista (en especial sobre festividades, lunas nuevas, sábado, regulaciones alimentarias, etc.). Pablo se preocupaba porque la iglesia de Colosas se encontraba tambaleando entre estos dos desafíos: la corriente secular basada en la filosofía helenista y el legalismo religioso-ritual. Aun cuando ambas corrientes parecen opuestas, en el fondo comparten el peligro de desdibujar la esencia del Evangelio.

Los afectados por el gnosticismo —surgido de la filosofía helenista— consideraban la cruz y la resurrección de Jesucristo como hechos meramente “materiales y de nivel bajo”, buscando en su lugar el ámbito puramente espiritual. Prestaban excesiva atención a la supuesta sabiduría esotérica, a la adoración de ángeles y a otras creencias que terminaban confundiendo a la iglesia. Para ellos, la “gnosis” (conocimiento espiritual) solo estaba al alcance de un grupo selecto, cuya “sabiduría especial” conducía a la salvación. Por este motivo, Pablo advierte: “Nadie os defraude de vuestro premio, deleitándose en la humillación y en la adoración de los ángeles” (Col. 2:18). Quienes sostenían que “Cristo no basta” eran aquellos que no se aferraban a Él como cabeza de la iglesia y estaban atrapados en el misticismo y el sentimiento de superioridad espiritual equivocados.

Por otro lado, la amenaza legalista afirmaba que la justicia se obtenía no por la gracia de Cristo sino por obedecer reglas y ritos específicos. Pablo criticó esto mismo en la epístola a los Gálatas, oponiéndose a los partidarios de la circuncisión externa, denominada “la de la carne”, pues la salvación se alcanza por fe, no por rituales. De igual manera, en Colosenses aclara que la observancia de días de fiesta, lunas nuevas y sábados no es el fundamento de nuestra salvación. Llama a estas prácticas “sombra de lo que ha de venir” (Col. 2:17) y afirma que la realidad pertenece a Cristo.

En síntesis, estos dos desafíos —la filosofía secular y el legalismo— estaban conmocionando a la iglesia. Frente a esta situación, Pablo exhorta con fuerza: “Buscad las cosas de arriba”. El motivo es claro: la esencia de la verdadera fe no está ni en la sabiduría filosófica mundana ni en la observancia de rituales religiosos, sino en el Evangelio centrado en Jesucristo, es decir, en el poder de la cruz y de la resurrección. Buscar las cosas de arriba significa fijar la mirada en “Cristo, que está sentado a la diestra de Dios” (Col. 3:1). Él venció el poder del pecado y de la muerte mediante su resurrección y ascensión, y por ello, aunque aquí en la tierra tengamos dificultades y sufrimientos, el creyente no debe olvidar su unión con Aquel que ha triunfado definitivamente.

El pastor David Jang, al igual que Pablo, aplica esta enseñanza a la iglesia y a los creyentes de hoy, subrayando reiteradamente la importancia de “cambiar al modo espiritual”. Si seguimos pensando solamente con parámetros seculares, aun cuando asistamos al culto y aprendamos la Palabra, terminaremos valorando más “las cosas de la tierra” que “las cosas de arriba”. No obstante, la Escritura manda claramente: “Poned la mira en las cosas de arriba, no en las de la tierra” (Col. 3:2). El verbo “pensar” o “poner la mira” no indica solo un ejercicio intelectual, sino también dónde ponemos nuestras afecciones e intereses. Si nuestra vida cotidiana se centra en el éxito, las posesiones o la fama, es que seguimos en el “modo terrenal”.

Por supuesto, esto no significa “desentenderse del mundo”. Pablo también trabajó para ganarse la vida fabricando tiendas; no abandonó el mundo. Pero en todo lugar y momento daba prioridad a predicar el Evangelio y a dar gloria a Dios. “No penséis en las cosas de la tierra” no es un llamado a ser irresponsables con nuestra vida terrenal, sino a recordar que nuestra esperanza final no está en los valores de este mundo, sino en “las cosas de arriba”.

Concretamente, la exhortación “Buscad las cosas de arriba” significa que nuestra vida en su conjunto se mueva por los valores del reino de Dios. Jesús describió este reino como justicia, amor, perdón, servicio, humildad, gozo, paz, generosidad y sacrificio. Pablo repite estos mismos conceptos en diversas epístolas. Si estamos unidos a Cristo, nuestra forma de ver el mundo debe parecerse a la de Jesús. La vida de fe no se reduce a celebraciones puntuales en Semana Santa o Navidad, sino que es el proceso diario de “vivir con Cristo resucitado”.

En Colosenses 3:3 leemos el motivo de esta exhortación: “Porque habéis muerto, y vuestra vida está escondida con Cristo en Dios”. Nuestro viejo hombre ya ha muerto, y nuestra verdadera vida no pertenece a este mundo sino que está “escondida con Cristo en Dios”. El término “escondida” conlleva ideas de protección, seguridad y una futura revelación total. Aunque hoy no tengamos abundancia material, la vida verdadera está a salvo en la presencia de Dios y se manifestará plenamente al fin de los tiempos, o cuando venga Jesús. Por ende, la orden de “buscar las cosas de arriba” no es una simple negación del presente, sino una invitación a contemplar y disfrutar día a día la herencia celestial que ya nos ha sido dada.

Lo mismo se aplica a nuestro contexto actual. En esta sociedad moderna, se da gran importancia al logro visible, a la posesión material y al estatus. En redes sociales, la constante autocomplacencia y la medición del éxito por criterios meramente mundanos son comunes. Lamentablemente, la iglesia tampoco está exenta de estas influencias. A veces, incluso el mensaje cristiano se tergiversa, confundiéndose con la idea de que “la fe es un medio para alcanzar éxitos mundanos”. Sin embargo, Pablo insiste en que, sea un tipo de legalismo o una filosofía secular, cualquier doctrina que se aparte del Evangelio centrado en Cristo no tiene ningún valor real.

Por consiguiente, “Buscad las cosas de arriba — Desafíos seculares y el cambio al modo espiritual” es la tarea que todo creyente debe afrontar. Aunque en la iglesia se hable de “las cosas de arriba”, en la práctica, a menudo seguimos aferrados a “las cosas de la tierra”. Para superar esta contradicción, Pablo declara con claridad: “Si, pues, habéis resucitado con Cristo, buscad las cosas de arriba”. No es un simple consejo, sino un mandato que todo creyente ha de obedecer, un llamado a activar el “modo espiritual” y superar tanto la ambición mundana como el legalismo, confiando en el poder del Evangelio.

La iglesia como comunidad contribuye a que este cambio de modo se haga realidad. A través del culto, la predicación, la comunión y el servicio, pastores como David Jang animan a los creyentes a vivir “las cosas de arriba” de forma tangible. Sin embargo, en última instancia, cada persona debe obedecer de manera voluntaria, con la ayuda del Espíritu Santo, para hacer efectiva esta transformación. La exhortación “Si habéis resucitado con Cristo, buscad las cosas de arriba” es una orden que nos invita a alinear nuestra perspectiva y nuestras prioridades con la visión celestial.

En definitiva, este mandato de Pablo para afrontar los desafíos seculares y el legalismo nos revela la profundidad de “buscar las cosas de arriba” y se puede sintetizar en la expresión “cambiar al modo espiritual”. Aunque tengamos los pies en la tierra, nuestro corazón y nuestro objetivo final están en el cielo. Esta actitud paradójica caracteriza la vida del “que ha resucitado con Cristo”.

3. Una vida muerta y resucitada – La esperanza de gloria y la práctica de la vida

En Colosenses 3:3-4, Pablo describe al creyente como aquel cuya vida “está escondida con Cristo en Dios” y añade: “Cuando Cristo, vuestra vida, se manifieste, entonces vosotros también seréis manifestados con Él en gloria”. Este pasaje apunta a la esperanza suprema del creyente: la llegada de la gloria y la consumación de la resurrección. En 1 Corintios 15, Pablo desarrolla ampliamente la doctrina de la resurrección y, en la misma línea, en Colosenses reafirma la certeza de la vida que, tras haber “muerto y resucitado”, sostiene día a día al creyente.

Cuando Pablo dice que el creyente “ha muerto”, no se refiere a un cambio superficial o a una leve mejora. Está hablando de una ruptura total con la vida anterior. En el Antiguo Testamento, el animal destinado al sacrificio debía morir para ser ofrecido a Dios. De igual manera, nuestro viejo hombre murió con Cristo en la cruz, dejando de estar bajo el dominio del pecado. “Haber resucitado con Cristo” significa que, liberados de la esclavitud del pecado y de la muerte, ahora vivimos totalmente para Dios. Nuestra realidad sigue desarrollándose en el mundo, pero nuestra esencia está “escondida con Cristo en Dios”.

En los funerales cristianos se canta a menudo el himno que proclama: “Su muerte es mi resurrección”. Esta alabanza, tan frecuente en los entierros, nos recuerda la fe en la resurrección: “morir y volver a la vida”. Desde el punto de vista del mundo, un funeral se asocia al dolor y a la despedida; pero en el caso de un creyente, se proclama la esperanza de la resurrección, evitando que sea un momento de completa desesperación. Es el privilegio de quienes poseen la vida eterna. Tal como dijo Jesús: “Yo soy la resurrección y la vida; el que cree en mí, aunque esté muerto, vivirá. Y todo aquel que vive y cree en mí, no morirá eternamente” (Jn. 11:25-26). Así, aunque el cuerpo físico muera, el creyente permanece en la vida eterna.

El pastor David Jang ha enseñado en diversas ocasiones el sentido práctico de esta fe en la resurrección. Para el creyente, no temer a la muerte no es un simple optimismo o una forma de autosugestión, sino que se basa en la convicción de que “la resurrección de Cristo garantiza nuestra propia resurrección”. Además, la fe en la resurrección no se limita al futuro, sino que influye poderosamente en la vida presente. Si comprendemos que la muerte física no es el fin, podemos elegir de manera más valiente y libre la senda que agrada a Dios. Incluso si esto nos acarrea pérdidas según el criterio del mundo, podemos resistir confiando en la recompensa y la gloria futuras.

¿Cómo debe vivir, entonces, aquel que posee una “vida muerta y resucitada”? Pablo ofrece una serie de exhortaciones éticas a partir de Colosenses 3:5 en adelante: “Haced morir, pues, lo terrenal en vosotros: fornicación, impureza, pasiones desordenadas, malos deseos y avaricia, que es idolatría” (3:5). Esta es la conclusión lógica de haber optado por “las cosas de arriba” y rechazado “las de la tierra”. Quien ha muerto y ha resucitado con Cristo actúa de manera distinta a la de antes. Antes, vivía dominado por la codicia y el deseo, pero ahora adopta los valores celestiales y la vida eterna como sus parámetros.

La avaricia es idolatría, ya que situar los bienes materiales por encima de Dios es un pecado grave. En la sociedad contemporánea, la idolatría no se limita a inclinarse ante ídolos de piedra o madera. El culto al propio ego, la obsesión por el dinero, la fama o el poder pueden convertirse en ídolos modernos. Pablo insta a todo creyente, ya resucitado en Cristo, a abandonar por completo tales formas de idolatría mundana.

Para ello, necesitamos una vigilancia espiritual constante. Por más que conozcamos el Evangelio y asistamos a la iglesia, las tentaciones del mundo nos acechan a cada paso, ya sea en forma de legalismo o en forma de la filosofía y la cultura de moda. Precisamente en esos momentos, la conciencia de que “yo ya morí y resucité con Cristo” nos sostiene. Este hecho nos permite distanciarnos de la vieja forma de vida y tomar decisiones acordes a la nueva existencia que tenemos.

Asimismo, en Colosenses 3:4, Pablo declara: “Cuando Cristo, vuestra vida, se manifieste, entonces vosotros también seréis manifestados con Él en gloria”, invitándonos a trascender el sufrimiento y la imperfección de esta etapa hacia su “consumación definitiva”. Si bien hoy podemos sentirnos cansados y desanimados ante las pruebas, la vida en Cristo nos garantiza una participación futura en la gloria celestial. La fe en la resurrección no ignora ni minimiza el dolor presente, sino que lo ubica en el marco del plan bondadoso de Dios, proporcionándonos el fundamento para superarlo.

A lo largo de la historia de la iglesia, muchos creyentes han soportado persecuciones e incluso el martirio, aferrándose a la esperanza de la resurrección y la vida eterna. Ni siquiera el sufrimiento extremo pudo apartarlos de su fe, porque la gracia de Jesucristo y la ayuda del Espíritu Santo les permitieron conservar la alegría y la valentía en medio de la tormenta.

Así, el cristiano que ha “muerto y resucitado” con Cristo vive con fidelidad en este mundo, mientras espera el día en que aparecerá “en gloria con Él”. Por eso, el creyente practica la humildad, el servicio y el amor, evangeliza y cumple su misión, convencido de que su trabajo terrenal no es en vano, ya que el Señor, a su tiempo, lo recompensará con creces. El pastor David Jang hace hincapié en la necesidad de vivir el Evangelio y de expandir el reino de Dios, pues quienes tienen la seguridad de la vida eterna adoran a Dios, aman a otros y anuncian la Verdad. De esta manera, se convierten en instrumentos de la gracia y el gobierno divino.

Además, la posición de Jesús “a la diestra de Dios” expresa que Él es el Rey supremo, dueño de toda autoridad y poder. El creyente, unido a Jesús, participa al final en este triunfo. Esa promesa es la esperanza del cristiano, que ve garantizada la victoria definitiva. Por ello, los sufrimientos y las luchas de hoy no son vanos: Dios tiene un tiempo perfecto para cada cosa y, en última instancia, brindará una restitución perfecta.

En síntesis, “Una vida muerta y resucitada – La esperanza de gloria y la práctica de la vida” se basa en la certeza de que nuestro futuro culminará en gloria, y muestra cómo hoy ponemos en práctica esa esperanza. Quien ha muerto y ha resucitado con Cristo ya no está sometido al pecado ni a la ley, ni a la filosofía o a la vanagloria mundana, sino que vive en libertad gracias a la gracia y al poder de la resurrección. Por ende, descartamos la codicia y la idolatría, y abrazamos el amor, la compasión, la humildad, la mansedumbre, la paciencia, el perdón y la reconciliación: el carácter mismo de Cristo. Esta es la vía de la ética cristiana que adelanta la gloria futura.

No es que transitemos este camino con nuestras propias fuerzas o a través del ascetismo. Se basa en la gracia que ya nos ha hecho ricos y libres, por la muerte y resurrección de Jesús. Alguien que exclama: “He hallado la vida eterna, he recibido salvación, he encontrado la Verdad y Cristo es mi satisfacción” no se aferra en demasía a las cosas vanas de este mundo. Esta gracia es la que nos permite vivir con una libertad espiritual que va más allá de los criterios seculares.

De la misma manera, incluso en los momentos finales de la vida, es decir, en un funeral cristiano, podemos cantar la esperanza de la resurrección. Lejos de ser una mera ceremonia de dolor, un funeral cristiano es una ocasión para proclamar la verdadera paz y gloria que aguardamos. Cuando se lee la promesa del Señor: “el que cree en mí, aunque esté muerto, vivirá”, el ambiente se transforma de uno de tristeza absoluta a uno de fe y esperanza.

Del mismo modo, en la comunidad eclesial y el ministerio pastoral, constatamos el poder de esta “vida muerta y resucitada” a diario. Al ayudar a los hermanos débiles, al animar a quienes están desalentados, al llevar el Evangelio al mundo, la esperanza de la resurrección se hace patente. Pastores como David Jang, entre otros, trabajan para que la iglesia encarne profundamente esta fe. Y no se trata simplemente de un conocimiento teórico, sino de la transmisión de la potencia real del Evangelio en medio de la vida y la muerte.

En definitiva, en este mundo experimentamos abundancia y escasez, risas y lágrimas, éxitos y fracasos. Pero como poseedores de una “vida muerta y resucitada” en Cristo, jamás perdemos nuestra identidad. Aunque el mundo cambie y ataque, la fe en la resurrección es el ancla de nuestra alma, y la comunidad eclesial permanece firme gracias a esa fe. Y cuando venga el Señor en gloria, también nosotros seremos manifestados en gloria con Él.

Ese es el mensaje clave de Pablo. Nuestra identidad cristiana radica en haber muerto y resucitado con Cristo. Ya no estamos esclavizados al pecado o a la ley, ni a las filosofías vacías del mundo. La gracia de Jesucristo y el poder de Su resurrección nos han hecho libres, y desde ese lugar de libertad perseguimos “las cosas de arriba”. En ese proceso, vivimos e impulsamos valores y una ética que no pertenecen a este mundo, y esperamos con gozo la gloria venidera. Este es el poder de la fe en la resurrección y la proclamación central de Colosenses 3. Y pastores como David Jang, así como muchos otros líderes, siguen difundiendo y enseñando este Evangelio dinámico para que la iglesia encarne día tras día la “vida muerta y resucitada”.

En conclusión, en el primer punto examinamos la identidad y la gracia de los que han “resucitado con Cristo”. En el segundo, vimos cómo esa identidad se traduce en la búsqueda de “las cosas de arriba”, superando los desafíos seculares y el legalismo al cambiar al modo espiritual. Por último, en el tercer punto, exploramos la práctica real de quien posee esta “vida muerta y resucitada”, así como la esperanza de la gloria futura. Todos estos temas conforman un mensaje interconectado y representan la esencia de Colosenses 3. El creyente, habiendo desechado al viejo hombre y revestido el nuevo, se aferra a la vida eterna y a la esperanza de la resurrección. Y con esa fe, testifica del reino de Dios en la tierra y transforma el mundo imitando a Cristo. Este es el hilo conductor que atraviesa los tres puntos y que, en definitiva, evidencia el poder del Evangelio: en Cristo todo es hecho nuevo, y el creyente vive con una identidad y una esperanza inquebrantables.

The Righteous Shall Live by Faith – Pastor David Jang

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I. “I am not ashamed of the gospel.”

When the Apostle Paul declares emphatically in Romans 1:16, “I am not ashamed of the gospel,” he is not merely expressing a personal conviction but making a bold confession of faith that does not shrink back even in the heart of the grand world of the Roman Empire. At the time Paul wrote his letter, the Roman Empire was historically and culturally at a peak of brilliant splendor and formidable power. Yet proclaiming the gospel in the face of this colossal secular force was no easy task. Considering that Paul himself endured countless persecutions—imprisonments, beatings, and more—for preaching the gospel, we can sense how crucial and weighty his single statement “I am not ashamed of the gospel” is as both a declaration of will and a confession of faith.

In 1 Corinthians 4:13, Paul admits that those who preach the gospel are often regarded as “the scum of the world, the refuse of all things.” Referring to the situation of the Corinthian church members, this verse vividly shows how Christians of that era were treated as belonging to the lowest social stratum, as if they were on the very bottom rung of life. Corinth was immensely significant both commercially and militarily, holding a prominent position within the Roman Empire. Yet the Christians settled in such a city possessed almost no social power or wealth, and consequently were frequently subjected to ridicule, contempt, and sometimes direct persecution. In spite of these realities, Paul emphasized that those who had become “the refuse of all things” were in fact like jars of clay containing a priceless treasure (2 Corinthians 4:7)—the channel through which God’s power and salvation would be proclaimed.

Rome, in comparison to Corinth, boasted an even greater authority and splendor, far more magnificent than anything Corinth could claim. Although now we see only ruins and broken remnants from two thousand years ago, even those remnants are enough to imagine how illustrious and awe-inspiring the Roman Empire once was, upheld by its military might, economic power, and vast territories that subjugated and integrated numerous peoples. Standing in the midst of Rome, proclaiming the gospel of the cross—where blood was shed—and the resurrection could look extremely embarrassing, or even absurd by worldly standards. Yet Paul proclaims, “I am not ashamed of the gospel,” stressing that no matter how grand or powerful the empire might be, every person ultimately needs the gospel’s power for salvation.

Where did Paul’s courage come from? He had encountered the risen Lord Jesus Christ personally on the road to Damascus (Acts 9) and was convinced that the cross and resurrection were indeed the only way for sinful humanity to be saved. Paul was absolutely certain that he himself had been saved through this gospel, and that this same gospel was the power of God for salvation for everyone who believes. Though he might face shameful and humiliating moments, the message of the cross of Christ is “foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18).

Pastor David Jang also has long emphasized the crucial truth contained in Romans 1:16-17. Even today, many churches and believers sometimes seem ashamed of themselves under the values of the world—under material prosperity, intellectual pride, or the radiance of science and technology. When the world asks, “Does the message of the cross really apply to modern people?” or “Is Jesus’ death and resurrection truly believable?” some Christians lose confidence and even want to hide the fact that they attend church. However, as Paul clearly taught, not even the splendor of Rome or any form of secular glory can replace the “gospel.” We must not forget this fact.

Just like in Paul’s time, there are people in our era, akin to the “wise Greeks,” who critique the gospel with polished intellectual arguments, calling the cross and the resurrection “foolish.” From a Jewish viewpoint, steeped in the tradition that “anyone hung on a tree is cursed,” there remain cultural and traditional barriers against understanding the crucifixion. Even so, Paul boldly states, “Jews demand signs and Greeks look for wisdom, but we preach Christ crucified” (1 Corinthians 1:22-23), refusing to be swayed by the reigning philosophies and values of his age. He regarded the gospel alone as the power to save sinners and transform the world, and he declared unwaveringly—despite ridicule and persecution—that he would “not be ashamed of the gospel.”

The phrase “not ashamed” contains a profound spiritual secret, going beyond mere pride. Paul’s message to the formidable Roman world, to the Greeks proud of their philosophy, and to the Jews bound by tradition, remains relevant today. Modern society is filled with pride in wealth, scholarship, power, and cultural achievements, yet none of these can fundamentally save humanity. If this world is drowning, the “gospel” is the only rope that can save those who are perishing. Paul’s conviction lies precisely here. Pastor David Jang has likewise repeatedly stressed in various sermons and writings that the Church must never be ashamed of the gospel in this postmodern era but instead proclaim it boldly.

Why did Paul begin with “I am not ashamed”? So that in the very center of an empire like Rome, he could proclaim that “it is the power of God that brings salvation to everyone who believes.” From the world’s perspective, the cross seems insignificant, but God’s saving work through it is powerful enough to change the destiny of the entire human race. From Paul’s viewpoint, neither Rome, nor Greek wisdom, nor Jewish tradition could escape judgment without the salvation offered through this gospel. Therefore, the gospel is not something shameful, but rather something to be proud of—indeed, the very power of God that we cannot hide.

Throughout church history, those who were not ashamed of the gospel and proclaimed it boldly often changed the course of history beyond their immediate circumstances. The early church martyrs, even at the cost of their lives, clung to their faith proudly, and the Reformers stood against the massive medieval institutional church, declaring the truth of the gospel to usher in a new age. In modern times, many missionaries have likewise carried the message of the cross into difficult mission fields without shame, bringing countless souls back to the Lord. In this light, Paul’s opening statement, “I am not ashamed of the gospel,” still powerfully challenges every believer today.

Certainly, we can, as members of society, take an interest in secular knowledge, culture, art, or technology, and embrace whatever is good within them. But we must remember that none of these can replace the gospel when it comes to “human salvation.” The gospel is “the power of God for salvation to everyone who believes.” Right at the start of Romans, the Apostle underscores the issue of salvation—of eternal life—that no human method, no worldly wisdom or knowledge can accomplish. This is the unmistakable reason why he cannot keep the gospel hidden.

Particularly in our modern era, science and medicine, as well as various forms of knowledge, are flourishing. In almost every field, modern civilization has developed with astonishing speed, providing unprecedented convenience and efficiency to human life. Nevertheless, the emptiness of the human heart, the consciousness of sin, and the fear of death remain unresolved. In fact, the more materially abundant and psychologically complex society becomes, the more pronounced the fundamental problems of the human soul often become. Questions like “Why do we live?” “What follows death?” and “What is the meaning of life?” cannot be resolved simply by advanced medicine or technology if human sinfulness and limitations persist.

Seen in this light, the core of Paul’s statement, “I am not ashamed of the gospel,” shines all the brighter. Many people still consider the gospel foolish, outdated, or unscientific. But in Paul’s eyes, this gospel is ultimate wisdom, the only hope that a collapsing humanity can cling to for survival. Pastor David Jang has likewise frequently asserted in his sermons and writings that no modern technological innovation can accomplish the salvation of sinful humanity or fundamentally heal the problem of the human soul. If the Church hesitates or feels ashamed in proclaiming the gospel, we must recognize that this is tantamount to hiding from the world the very answer that is most desperately needed.

Just as Paul, citing the Corinthian church, said, “We have become the scum of the earth,” the Church today may appear weak or powerless according to the world’s standards. Sometimes it has little apparent influence, and at times it endures countless criticisms. Nonetheless, even in the midst of such realities, the fundamental truth that the Church must not lose is the “gospel.” Holding fast to the gospel, living it out, and proclaiming it boldly is the most important mission of every believer. The reason is that apart from the gospel, there is no salvation; there is no power capable of addressing humanity’s existential problem at its core. When we do not forget this, the Church can finally reveal its essential nature as the Church, and believers can hold on to a truth that surpasses anything the world has to offer.

Paul begins Romans 1:16 with the connecting word “For,” indicating his logical basis for why he is not ashamed of the gospel. Specifically, “it is the power of God that brings salvation to everyone who believes.” The gospel is the force that changes the world and rescues humanity from sin and death—this is Paul’s conviction, which prevents him from being ashamed or hiding the gospel. “To the Jew first and also to the Greek” implies that Paul is dedicated to making this gospel known to all peoples indiscriminately. And this posture challenges us today to recall, just as Paul insisted, that, regardless of how advanced or dazzling the world may appear, “ultimately, there is no salvation without the gospel.”

Paul’s declaration is not a relic confined to history two thousand years ago. It transcends time and place, speaking to us today with living relevance. No matter how culture and scholarship progress, humanity cannot resolve the problem of sin on its own, nor can evolutionary theory or medical technology fundamentally dispel the fear of death. The human soul still wanders, burdened by emptiness and guilt arising from separation from God, and the only path to true resolution is through the gospel—the cross and resurrection of Jesus Christ. Hence, we too must stand in the center of this world, alongside Paul, to proclaim, “I am not ashamed of the gospel.” Such is the core message we must hold on to from this first subtopic.

II. The Power of Salvation Granted Through Faith

Paul continues in Romans 1:16, declaring in the latter part of the verse, “for it is the power of God that brings salvation to everyone who believes.” The gospel is not merely a “good story” or an “inspiring narrative”; it is the divine power that actually saves sinners. Paul firmly believed that while all sorts of human knowledge, philosophies, systems, or political powers fail to accomplish such a task, the gospel does. This conviction was forged against the backdrop of Roman society’s intellectual and cultural pride, along with a multitheistic environment where many pagan gods were worshipped. Yet Paul neither feared nor cowered in the face of such conditions. He was certain that while Rome and the entire world might be on the path to destruction because of sin, they could be saved through the gospel.

Paul’s concept of salvation is not limited to simply “not going to hell but going to heaven.” Salvation involves the total re-creation of a person’s entire being within God’s power. It includes deliverance from sin, death, and the servitude of Satan, along with rebirth as a child of God to receive eternal life. This salvation is precisely what humanity so desperately needs, and it is the gift of God that only the gospel brings.

Specifically, Paul states that this saving grace is “first to the Jew, then to the Gentile.” As a Jew himself, he was well acquainted with the history of waiting for the Messiah, knew that Jesus Christ appeared in the land of Judea, and recognized that the covenant of salvation was first revealed to Israel. Therefore, it was natural for the gospel to be preached “to the Jew first.” Yet the sphere of the gospel does not stop there. It extends equally to Gentiles—Greeks. Paul emphasizes this to clarify that the gospel is truly universal and not confined to a single ethnic group or culture. This point was hinted at multiple times in the Old Testament but fully realized through the coming of Jesus Christ in the New Testament.

Pastor David Jang also interprets this passage, emphasizing that salvation is a universal gospel for all humanity. Jesus came to this earth offering repentance to all sinners, and anyone who encounters the gospel can receive salvation by responding with faith. This applies equally regardless of culture, race, social status, or intellectual level. As we see in the early Church’s growth, the gospel spread beyond various ethnic and social boundaries—reaching Samaritans, Roman soldiers, the Ethiopian eunuch, Greek philosophers, and more (Acts 8, 10, 17, etc.). Such progress demonstrates the gospel’s ability to transcend worldly barriers.

How, then, does the gospel exert its “power”? Paul states in 1 Corinthians 1:18: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” In other words, the “power of salvation” is revealed to us “through the cross.” The bloodshed on the cross by Jesus Christ, the substitutionary death He died, and His resurrection—these are the essence, the channel through which sinful humanity is saved.

The Jews sought signs, and the Greeks pursued wisdom, but Paul proclaimed “Christ crucified.” He declared God’s plan of salvation, which intervened in history in a way that contradicted all human expectations. From a human perspective, it might appear that power, miracles, or philosophical wisdom would bring salvation. Yet God’s mightiest salvation was revealed in the seemingly powerless form of self-abasement and sacrifice on the cross. This is the incomprehensible “wisdom of God,” and at the same time, it is the “power of God.”

Paul personally experienced this transforming power of the gospel. He was once a fervent defender of Jewish tradition and a leading persecutor of Christians (Acts 8–9). But after encountering the risen Jesus, his worldview and priorities were completely upended, and he became an apostle who preached the very gospel he had once attacked. It is no trivial matter for a person’s life to change so drastically. Nonetheless, Paul “was changed” by the “power of the gospel,” and went on to establish churches in numerous Gentile regions as the apostle to the Gentiles. Thus, the gospel does not merely change a few individuals but can become the driving force that transforms entire communities and, indeed, history.

The power of the gospel remains effective in modern society. Human sinfulness remains unchanged in every age, and death and judgment remain real before us. Although science and technology have advanced and society and culture have become more pluralistic, the interior emptiness, guilt, and problem of evil in humanity are not resolved. In fact, as civilization develops, sin can become more deceptive, and structural evil more convoluted. All the same, the crucifixion of Jesus Christ—His sacrifice and resurrection—can wash away sins, restore broken relationships, and even renew communities and cultures.

When Paul refers to the gospel as “the power of God that brings salvation,” he envisions not just spiritual aspects but the restoration of all areas of life. Because humanity was fundamentally fallen and separated from God, our souls were diseased, leading to moral and ethical confusion, social conflict, and dread of death. However, the gospel rebirths people, delivering them from not only personal sins but also the bondage of original sin, enabling them to live a new life, and ultimately restoring a right relationship with God. In that sense, “salvation” is not just a guarantee for the afterlife but a transformative power encompassing our entire life here and now.

Of course, Paul does not claim that “this gospel” automatically works for everyone. He adds the condition “to everyone who believes.” Only through faith does the gospel become God’s power of salvation for an individual. In other words, from the human side, what is required is “faith.” When we do not merely know intellectually about the cross and the resurrection, but truly believe and accept them in our hearts—when we acknowledge that Christ’s sacrifice was on our behalf—then the power of salvation becomes a personal reality. This is the crux of Christian faith and the mechanism by which the gospel operates as God’s power.

Pastor David Jang has often described faith as being “like the hands that receive a gift.” Although God has already prepared the path of salvation in Jesus Christ, in order for it to be applied to my life, I must receive it by faith. Even if a gift is offered, it is meaningless if the recipient does not take it or doubts its validity. The same is true of the gospel. No matter how fervently the Church preaches it, if people do not accept it by faith, they will derive no benefit. But the moment a person receives it in faith, salvation becomes theirs, transforming them and granting them eternal life.

The phrase “first to the Jew, then to the Gentile” makes it plain that salvation, while having an order of revelation, is equally bestowed on all humanity—Jews and non-Jews alike. In the early Church, we see that Samaritans, Roman centurions, the Ethiopian eunuch, Greek philosophers, and people from various strata and ethnic groups became believers (Acts 8, 10, 17, etc.). God’s plan for salvation is not “exclusive” but “universal.” This is precisely the power of the gospel, a power that persists unchanged to this day.

Paul could cling to the “foolish” cross and gospel so resolutely because he had personally experienced this “saving power” and witnessed it repeatedly in others as well. He saw sinners repent and become holy, enemies reconcile and love one another as they formed church communities, and diverse groups—once irreconcilable by worldly standards—unite in the gospel. Consequently, no matter how impressive Rome might appear, how profound Greek philosophy might be, or how highly the Jews might esteem the Law, none of that could match the surpassing value of God’s power—salvation at work through the gospel. Thus, Paul never hesitated to proclaim it.

Today, we too may be tempted to feel ashamed of the gospel when we see the Church criticized by society. But we must recall Paul’s era. At that time, Christians faced far greater persecution and ridicule than we do now, yet they held firmly to the gospel. This message spread at an unprecedented pace, and the Church took root and flourished. Indeed, the gospel has the power to penetrate persecution and transform history. If we, too, keep this faith, we can boldly declare—no matter how negatively the world may speak and how greatly science and technology develop—that the only ultimate solution for saving and healing humanity is the gospel. Thus, Paul’s statement, “it is the power of God that brings salvation to everyone who believes,” will continue to manifest powerfully in our day.

III. The Righteousness of God and the Life of the Righteous: “The righteous shall live by faith.”

Paul then presents, in Romans 1:17, a core conclusion: “For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous shall live by faith.’” This passage served as a key motto of the Reformation and is the very heart of Christian soteriology (the doctrine of salvation). Paul affirms that within the gospel is revealed “the righteousness of God.” This righteousness makes sinful people righteous, and the entire process is based on “faith.”

When we speak of “righteousness,” we often think merely of moral rightness or standards of right and wrong. But the “righteousness of God” in Scripture conveys a far deeper meaning related to salvation. Humankind stands condemned under the Law, having been exposed as sinners who can never meet the Law’s requirement of perfect righteousness (Romans 3:10ff). Yet God, through the cross of Jesus Christ, bore the penalty for our sins, so that we who are sinners may be declared righteous. That is, God’s righteousness transcends anything humans can attain by their works, and by His redemptive love and grace, it is “imputed” to us.

In Galatians 3:10, Paul states, “For all who rely on the works of the law are under a curse.” While the Law may reveal sin, it does not provide a method by which we can escape sin on our own. Instead, it exposes all humanity more clearly as transgressors who fail to keep it. Therefore, in Romans and Galatians, Paul emphasizes how futile any attempt to become righteous by keeping the Law is, and that only the righteousness of God, bestowed through Jesus Christ, can save sinners. This is what he means by “in the gospel the righteousness of God is revealed.”

Pastor David Jang, in numerous sermons, has also highlighted that the gospel is “the righteousness God bestows on humanity through the gift of His only Son.” Romans 5:8 says, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us,” showing that God’s redemptive act on our behalf is the culmination of divine righteousness. This righteousness comes “by faith from first to last,” a central teaching of the New Testament.

Here Paul references the Old Testament prophet Habakkuk (Habakkuk 2:4): “The righteous shall live by faith.” Just as Habakkuk received the solemn oracle that “the righteous live by faith” in the face of Babylon’s invasion, now Paul proclaims that even in a world ruled by sin and death, “the righteous shall live by faith.” Just as Babylon was destined to destruction, so too the Roman Empire would not endure forever and ultimately could not escape God’s judgment. No matter how powerful the world may seem or how widespread sin may be, “the righteous,” those saved by God, live by faith in God’s eternal life, protection, and guidance.

“The righteous shall live by faith” is also the passage that Martin Luther, the Reformer, came to understand profoundly, sparking the Reformation. Amid the corruption of the medieval Church—e.g., the sale of indulgences—Luther fought against the teaching that humans could earn salvation through their own good works. Through studying Romans 1:17 and Galatians, he declared the slogans of the Reformation: “Sola Fide” (by faith alone), “Sola Gratia” (by grace alone), and “Sola Scriptura” (by Scripture alone). One cannot achieve salvation through good works or religious ceremonies; one is justified only by trusting in the righteousness God provides through Jesus Christ.

This teaching still applies to the modern Church. Some even today argue, “If you live a good life, won’t you be saved?” Others suggest that we must accumulate merits through religious rituals or offerings. Yet Paul, unambiguously, insists that the righteous do not live by the Law or by human deeds but “by faith.” Furthermore, “shall live” does not simply mean physical survival. It signifies humanity’s deliverance from the power of sin and death, the peace we have in our relationship with God, and ultimately the glory of entering heaven. This is the special privilege of those who have become righteous through the gospel.

Paul’s phrase “from faith to faith” also merits attention. It indicates that from beginning to end, our faith rests entirely on God’s grace and Christ’s atoning work, and we must continually respond and obey in faith throughout our lives. The Christian life is not concluded by a single decision; rather, we move forward “by faith upon faith” from the moment we first believe until we die. Though we still face temptations and sin, those who have been justified cling persistently to “the righteousness of God,” repenting and pressing on in faith.

Furthermore, “The righteous shall live by faith” forms the foundation of Christian ethics. Recognizing that our salvation is wholly by God’s grace and not by our own merit leads us to humility, gratitude, and the practice of love. If humans were able to become righteous through their own good works and moral excellence, they would be prone to self-righteous boasting and condescension. But the gospel declares, “You are nothing, but God saved you by grace.” Therefore, those declared righteous by faith, instead of judging or discriminating against others, live in gratitude for grace and serve neighbors who, like themselves, are sinners in need of salvation.

Pastor David Jang often points out, regarding this topic, that legalistic thinking sometimes seeps into the Church, causing believers to judge one another by works. “Since we are made righteous by the blood of Jesus’ cross, why do we condemn others or measure them by the Law?”—he challenges. Grasping the principle “The righteous shall live by faith” reminds us that we are righteous not because of our “works” but because of “Christ’s atoning sacrifice” that we “receive by faith.” This stands at the heart of the truth that believers and the Church today must uphold.

In short, Paul’s emphasis is crystal clear: Human righteousness is not self-derived but is wholly given through Christ’s atoning work. We receive this gift by faith, and those who are justified continue to live by faith. “Justified by faith” also means “living by faith.” Salvation is not a one-time event but a reality we confirm and grow in throughout the Christian life.

In this context, “the righteousness of God” also points to God’s faithfulness. The broader context of Romans shows that God fulfills His covenant promise—sending the Messiah, Jesus Christ—and thereby opens salvation to both Jews and Gentiles, proving that “God is righteous.” So “the righteousness of God” encompasses not only His justice in judging sin but also His faithfulness, fulfilling His promises to save. Through Jesus’ atoning work on the cross, the penalty for our sin was paid, demonstrating a grace beyond our comprehension.

We live under this grace and participate in it only by faith. Paul uses Romans 1:17 as an introduction and later expounds on humanity’s sin, God’s judgment, redemption through Jesus Christ, and justification by faith. Historically, the Book of Romans is considered the pinnacle of Christian doctrine, having provided spiritual and intellectual inspiration for countless theologians, pastors, and believers. Understanding the overarching principle “The righteous shall live by faith” is effectively the key that unlocks the door to faith.

Hence, it is not something we can merely grasp intellectually. Paul’s boldness in facing the Roman Empire—“I am not ashamed of the gospel”—stems from his unshakable conviction in this truth of justification by faith. The forgiveness, grace, and power he experienced through the gospel were no abstract doctrine. They utterly transformed his life, enabling him to regard the might of the Roman Empire as nothing to fear, revealing a truth immeasurably more valuable than anything in this world.

Pastor David Jang often connects Romans 1:16-17 to the significance of the Reformation and the authentic faith the modern Church must reclaim. “By faith alone” means our salvation depends entirely on God’s grace in Christ, and recognizing this should inspire humility, gratitude, and a life of dedication to His love. Through this, we experience the freedom, joy, and boldness that the world cannot supply. Once a sinner has been made righteous, that person’s very existence becomes a testimony to God’s immense grace, compelling them to preach the gospel without shame, walk by faith, and practice the love of God before the world.

“The righteous shall live by faith.” Whether threatened by Babylon’s invasion, confronted by the Roman Empire’s oppression, or surrounded by today’s confusion and rampant sin, the righteous live by faith. That is God’s ultimate answer, and it will not fail. Our faith is anchored not in our own resolve or ability but in “the righteousness of God”—the atoning work of Jesus on the cross. Faith justifies us, and this righteousness gives us life before God, guiding us into eternal life. This is the central message of the gospel that Paul teaches in Romans, the foundational pillar that every church and believer must uphold.

Ultimately, Romans 1:16-17 conveys three core truths. First, through Paul’s confession “I am not ashamed of the gospel,” we, too, must believe firmly and stand boldly, regardless of worldly pressures, convinced that the gospel is indeed the power of God for salvation. Second, “this gospel” is the sole solution to sin, death, and all questions of eternal significance that cannot be addressed by any other means; thus the Church must make proclaiming the gospel its top priority. Third, in the gospel “the righteousness of God” is revealed, and through faith, it is imputed to us, enabling us to become righteous and partake of eternal life. Thus the prophecy of Habakkuk—“the righteous shall live by faith”—is fulfilled today.

In this way, Romans 1:16-17 succinctly yet powerfully encapsulates the essence of the gospel, its power, and the doctrine of justification by faith. As Luther’s testimony suggests, the moment one grasps this passage, it can feel as though “the gates of heaven are flung wide open.” Indeed, it contains a flash of spiritual illumination. The same applies to us now. When we hold to these words, refusing to be ashamed of the gospel and living by faith, the world will at last witness where true salvation is found.

In conclusion, “The righteous shall live by faith” addresses not only individual salvation but also God’s message to the Church and to history. Every time the Church has returned to this principle, it has been renewed and reformed. Just as Paul did in the midst of the Roman Empire, Luther in the corrupt medieval Church, and we today amidst rampant secularism: we uphold this one truth—the gospel, the power of God revealed in the cross and resurrection. As Pastor David Jang repeatedly reminds us in his lectures and writings, only when we stand before this gospel does the Church regain its vitality and fulfill its calling as salt and light in the world. And when we proclaim the gospel without shame, receive righteousness by faith, and live in accordance with that righteousness, we will bear precious fruit for the kingdom of God here on earth.

It is not easy to exhaust all the rich content of Romans 1:16-17. Yet the core message is unmistakable: Do not be ashamed of the gospel; the gospel is God’s power for salvation; and that salvation becomes a reality to us through faith. Those declared righteous by faith do not rely on legalistic merit or worldly boast, but live as new creations by the grace and love of the cross. This is the ultimate meaning of Romans 1:16-17 and the central truth embraced by generations of the Church.

Let us remember day by day: “The righteous shall live by faith.” And this faith is the act of trusting and gratefully receiving God’s righteousness as displayed on the cross. Here lies our eternal hope and life. No human philosophy, empire, or contemporary trend can replace this gospel. Standing confidently before it without shame is the privilege and calling of every Christian today.