Month: January 2025

TADB 129: Our View of God Matters

Our view of God shapes everything about us. Drawing from A.W. Tozer’s The Knowledge of the Holy and the Acts 1:8 strategy, this article explores how the early church shared the gospel of the kingdom across cultures—from Peter and Cornelius to Paul in Athens. Discover why understanding a person’s concept of God is essential before presenting the gospel, and how Paul’s Areopagus sermon shows a model for engaging different worldviews in evangelism today.

“What comes into our minds when we think about God is the most important thing about us… we tend, by a secret law of the soul, to move toward our mental image of God.” – A.W. Tozer, The Knowledge of the Holy

Tozer’s insight is more than a devotional thought—it’s a missional necessity. Every person carries an internal image of God, whether accurate or distorted, and this image shapes how they respond to the gospel. If we want to proclaim the gospel of the risen King effectively, we must first address the hearer’s concept of God.

The Unconscious Picture of God

Each of us has a default picture—often a caricature—of God lodged deep in our unconscious mind.  It is rarely the result of careful study; rather, it is formed by anecdotal experiences, influential figures, cultural messages, and personal assumptions. Without correction by biblical revelation, these views remain flawed. When we ask, “What is God like?” we are touching the foundation of gospel proclamation. If that foundation is wrong, the structure of the gospel will not stand.

The Acts 1:8 Expansion Pattern

After His resurrection, Jesus told His disciples to wait for the Holy Spirit, then to be His witnesses: “In Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8).

This was not only a geographical expansion—it was also a worldview expansion. As the gospel moved outward, the apostles encountered audiences with increasingly different views of God.

1. Jerusalem – Shared View of God

At Pentecost, Peter addressed Jews from many regions. While their customs varied, they all recognized Yahweh as revealed in the Hebrew Scriptures. Peter could proclaim Jesus directly as Messiah because the foundation of God’s nature was already in place.

2. Samaria – Partial Agreement

Philip preached in Samaria to people who worshipped Yahweh but had different cultural and religious practices. Their concept of God was close enough to make a direct connection to Jesus, yet distinct enough to require clarification.

3. Damascus – Still Within Jewish Boundaries

Paul’s first post-conversion ministry was in Damascus, speaking in synagogues to Jews. Again, he could begin with the Messiah because the audience already understood the God of the Scriptures.

4. Caesarea – God-Fearers

Peter’s meeting with Cornelius (Acts 10) marked the gospel’s first recorded entry into a Gentile setting. Cornelius was a God-fearer—a Gentile who worshipped Yahweh but had not fully adopted Jewish practices. Peter still began with Jesus because Cornelius already shared the biblical view of God.

5. Athens – A Different God Altogether

Athens was different. When Paul arrived (Acts 17), he found:

  • Stoics – Believed God was the rational order in nature (pantheistic, impersonal).
  • Epicureans – Believed in distant gods uninvolved in human affairs; the goal was personal tranquility.

These views had little in common with the biblical picture of God. Paul could not start with Jesus as Messiah; first, he had to reframe who God is.

Paul’s Athens Strategy

Paul began with their altar “To the Unknown God” and used it as a bridge.
He described Yahweh in terms they had never heard:

  1. Creator of all – Maker of heaven and earth, distinct from creation.
  2. Sovereign Lord – Master over all nations and history.
  3. Not confined to temples – Beyond human-made structures.
  4. Self-sufficient – Needs nothing from humans.
  5. Giver of life – Source of breath and all good things.
  6. Origin of humanity – From one man, every nation was made.
  7. Near yet invisible – Wants to be known, not distant.
  8. Totally other – Cannot be reduced to idols.
  9. Righteous Judge – Will hold all accountable.
  10. Appointed a Man – Jesus, validated by resurrection, will judge the world.

Only after establishing God’s nature did Paul introduce Jesus. This progression gave the gospel a foundation that made sense to their worldview.

The Missional Principle

When the audience shares the biblical view of God, we can move quickly to the person and work of Jesus.  When they do not, we must start earlier—by clarifying who God is—before explaining what He has done in Christ.

Today’s “Athens”

Modern evangelism often assumes people already have a basic understanding of God. But in our post-Christian, religiously plural world, many have views of God that resemble Athens more than Jerusalem.

  • Some see God as an impersonal force (New Age spirituality).
  • Others see Him as distant and uninvolved (secular deism).
  • Many see Him as a projection of personal preference.

In such cases, we must start where they are—just as Paul did—patiently building a biblical view of God before proclaiming the risen King.

Conclusion

Paul’s example in Athens teaches us that the gospel must rest on the right foundation: the truth about God Himself. Without that foundation, the message of Jesus will be misunderstood or rejected outright.

If they do not know the God of the Bible, begin there. If they do, proclaim Christ. Always start where they are—so you can lead them to where He is.

For Discussion

  1. How has your own “picture of God” been shaped by family, culture, or personal experience?
  2. What happens when people try to receive Jesus without first understanding who God truly is?
  3. How did Peter’s message at Pentecost differ from Paul’s message in Athens?
  4. In your experience, how do people around you view God today? (Impersonal force? Distant deity? How does this affect the way we share the gospel?

TADB 128: The Gospel of the Risen King

Rediscover the Gospel of the Risen King and guard it from distortions to fuel real discipleship and transformation in a post-Christian age.

As ambassadors of Christ and his kingdom, we need to reexamine our understanding of the first-century gospel, the gospel that the church fathers vigorously protected from various counterfeits. We need to guard that same gospel against additions, subtractions and distortions. In our attempts to abbreviate and abridge the gospel, we need to see if we haven’t skewed it, especially in light of our current audience that is biblically illiterate and post-Christian. 

The Gospel of the Risen King: A Journey to Rediscover the Power of the Gospel

For the past 60 years, discipleship has been the focus of my life and ministry. Over that time, I have shared my insights through this blog and my trilogy, Rethinking Discipleship. Both emerged from years of exploring, learning, teaching, and mentoring, all rooted in the conviction that making disciples is at the heart of the Great Commission. I still hold that conviction today.

My passion for discipleship stems from my connection with The Navigators, founded by Dawson Trotman during WWII. Trotman, an avid evangelist, once had an eye-opening moment when he picked up a hitchhiker who had committed to Christ weeks earlier but showed no signs of spiritual growth. Trotman realized that evangelism alone wasn’t enough—new believers needed continued discipleship.

This revelation led to Trotman’s collaboration with Billy Graham in the 1950s, helping to develop follow-up material for the thousands of new converts from Graham’s crusades. This focus on discipleship, or “follow-up,” has birthed numerous organizations and resources over the past 75 years. Yet, despite these efforts, a troubling question lingers: Why does spiritual fruit remain so rare in the church, even after decades of discipleship material and mentorship?

This question brings me to a deeper issue: Is it possible that the root cause of fruitlessness is not simply insufficient discipleship, but an incomplete understanding of the gospel itself?

Rethinking the Gospel

In recent years, as I’ve reflected on my understanding of the gospel, I’ve come to a significant realization: the gospel is more than just a doctrine to be asserted—it is a narrative to be told. Specifically, it is the narrative of Jesus Christ as the Risen King. This Gospel of the Risen King is the foundation of the Great Commission, and it is this message that must shape our discipleship efforts.

As I researched and reflected on the gospel, I found that I was not alone in questioning whether cultural distortions have impacted our understanding of this message. A.W. Tozer voiced similar concerns decades ago, suggesting that our failure to see moral transformation through the gospel may be tied to a failure in how the message is preached. Tozer lamented:

“Could it be that the failure of the gospel to effect moral change is due to a misunderstanding of the message itself? In earlier times, revival campaigns led to real, visible change—closing saloons and brothels as a direct result of the gospel. But today, that kind of transformation seems rare.” (A.W. Tozer, The Set of the Sail)

The Heart of the Gospel

The Gospel of the Risen King centers on the person and work of Jesus Christ as King, which is often missing from our modern presentations of the gospel. To put it simply, we must revisit the question: What is the gospel? This critical question must be answered clearly if we are to unleash its power and experience the fruitfulness we long for.

We must recognize that the gospel is not just a message about salvation from sin, but a proclamation of the Kingdom of God, which is inaugurated in Christ’s resurrection. The gospel transforms lives by transferring people from the kingdom of darkness to the kingdom of light, aligning them with Christ as King.

Paul’s words in 1 Corinthians 3:10—“Like a wise master builder, I laid a foundation, and another is building on it”—remind us that discipleship must be built on the right foundation. But if the gospel we preach is distorted, how can we expect to see the fruit of the Spirit in people’s lives?

The Challenges We Face

In my exploration, I’ve identified several cultural “pathogens”—ideas and assumptions that threaten the power of the gospel. These cultural influences undermine the gospel’s ability to bring true transformation. These pathogens have shifted our understanding of the gospel and distorted how we present it, weakening its impact.

One key issue is that many of us still approach discipleship with outdated assumptions about our audience. Our world has changed dramatically, and so must our methods of presenting the gospel. In some cases, small adaptations may suffice; in others, a more significant overhaul will be necessary.

A Call to Recenter the Gospel

The Gospel of the Risen King has the power to create new life and bring lasting transformation, but only if we protect it from distortion and preach it faithfully. As followers of the risen King, our mission is to guard this gospel, proclaim it, and expand God’s kingdom one life at a time. This involves not only defending the message but living it out, reflecting Christ’s image through the power of the Holy Spirit.

In the upcoming blogs, I will share more of my journey: searching the Scripture, asking hard questions, and challenging existing traditions on the Gospel of the Risen King. I am on a journey of sifting through long-held assumptions, and I invite you to join me in this quest for a deeper understanding of the gospel. As the Bereans did in Acts 17:11, we must be open-minded, searching the Scriptures daily to see if what we’re proclaiming is truly the gospel.

Moving Forward

I will explore the cultural pathogens that threaten the gospel and how we can counter them. I will also look at how our gospel presentations have evolved over time and how they can be renewed to better connect with today’s audience.

As we rediscover the Gospel of the Risen King, let us remember that it is more than a message to be heard; it is the story of Jesus as King, reigning over His kingdom, and calling us to live as His disciples.

For Discussion

        1. What is the distinction between a “doctrine” of the gospel and the “narrative” of the gospel? How does understanding the gospel as a narrative affect our discipleship efforts?

          2. In what ways do we see the Gospel of the Risen King being under attack today? How can we protect and preserve its true message?

          3. How does the resurrection of Jesus as King change the way we understand the gospel? Why is it significant to view the gospel through the lens of the risen Christ as opposed to merely the crucified Christ?

          4. What cultural pathogens (distortions or misunderstandings) do you think are most common in the presentation of the gospel today? How can we address these in our own lives and ministries?

          5. How do we reconcile the fact that, despite a wealth of discipleship resources, many people still struggle with spiritual growth? What could be the missing ingredient?