Chilcote Warner Chapter 131 What According To The New Testam

Chilcote Warnerchapter 131 What According To The New Testament

Chilcote and Warner's chapters explore the biblical understanding of the gospel, worship, evangelism, and the mission of the church as presented in the New Testament. The first question examines their definition of the gospel, asking whether it aligns with biblical teachings, and critiques this view based on Scripture. The subsequent chapter discusses how the authors define worship, evangelism, and ethics within the church’s mission, inviting reflection on personal agreement or disagreement and reasoning. Additionally, the relationship between evangelism and worship is questioned, emphasizing their interconnectedness in biblical practice. The chapters on Acts chapters thirteen and fourteen detail the specific instructions of the Holy Spirit during Paul's missionary journeys, the opposition encountered, the reactions of both Gentiles and Jews, and the details of Paul and Barnabas’s ministry, including notable events such as faith conversions, opposition, and leadership appointments.

Paper For Above instruction

Understanding the biblical conception of the gospel, worship, evangelism, and church mission through the lens of Chilcote and Warner’s analysis provides crucial insights into New Testament theology and practice. Their interpretation of the gospel emphasizes its core message of salvation through Jesus Christ, highlighting that the gospel is not merely good news but the divine message of redemption, reconciliation, and the kingdom of God as revealed in Jesus’ life, death, and resurrection. According to the New Testament, as aligned with their view, the gospel involves proclaiming Jesus as Lord and Savior, calling sinners to repentance, and transforming lives through faith (Romans 1:16-17; 1 Corinthians 15:1-4). If Chilcote and Warner's view accords with these biblical texts, then it is biblically correct because it accurately reflects the biblical message of salvation centered on Christ. However, if their definition omits these elements or emphasizes human effort over divine grace, it might require critique for misrepresenting biblical truths.

In their treatment of worship, evangelism, and ethics, Chilcote and Warner articulate that worship encompasses reverent devotion and the community's act of honoring God through Spirit-led practices, which should inform all aspects of evangelism and ethical conduct. Evangelism, in their understanding, is not merely public evangelistic efforts but an integral part of the church’s worship—a communal act of proclaiming the gospel that flows naturally from a heartfelt relationship with God. Ethics, then, are grounded in biblical commandments and the love exemplified by Christ, shaping how believers live and interact within society. Their view concurs with biblical patterns, where worship is seen as a lifestyle and evangelism as an extension of worship rooted in grace and love (Matthew 28:19-20; John 4:23). I agree with this integrated approach because it underscores the unity of doctrine, worship, and ethical living as essential for authentic Christian witness.

Furthermore, evangelism fitting into worship reflects the biblical reality that sharing the gospel is an act of worship itself—honoring God by obediently spreading His Word (Romans 12:1). Evangelism becomes a natural outflow of genuine worship, where believers' declaration of God's works honors Him and advances His kingdom. This relationship highlights the biblical view that evangelism is not separate from worship but a vital component, as seen in the Great Commission (Matthew 28:18-20), which mandates discipleship and outreach as essential expressions of worship and obedience.

Turn to Acts chapter thirteen, the narrative details the Holy Spirit’s involvement in guiding the missionary work. The Holy Spirit commands the church leaders to set apart Barnabas and Saul for specific missionary work, instructing, “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2). This divine direction demonstrates the Spirit's active role in prioritizing and guiding the church’s outreach efforts. After receiving these instructions, the leaders fasted and prayed before laying hands on the missionaries, symbolizing shared blessing and divine commissioning (Acts 13:3). The early opposition Paul faced came from Jewish leaders who stirred up persecution and sought to oppose his message (Acts 13:45-50). The Gentiles, however, responded positively to the message, requesting to hear more about the word of God, which signifies an openness to the gospel beyond the Jewish community (Acts 13:42-43). In contrast, some Jews rejected the message and opposed Paul and Barnabas vehemently, even attempting to turn the Gentiles against them (Acts 13:45). Nonetheless, Paul and Barnabas persuaded many Jews and proselytes to believe, establishing the church in Antioch, leveraging their understanding that faith in Christ justifies believers from sin (Romans 3:23-24). Paul’s intense focus on Christ is evident when he confronts Elymas the sorcerer, calling him “full of all deceit and of all mischievousness,” and commanding him to be temporarily blinded, illustrating the spiritual conflict embedded in their mission (Acts 13:10-11). John Mark’s departure from Paul and Barnabas early in their journey indicates challenges faced in missions, with Mark returning to Jerusalem, highlighting human limitations and the need for perseverance (Acts 13:13). During the synagogue visits at Antioch, Paul emphasizes that through Jesus, all who believe are justified from sin, emphasizing salvation by faith (Acts 13:39). The message culminates with the assertion that through Jesus, the gospel of salvation is preached, and believers find justification and eternal life (Acts 13:38-39).

Moving to Acts chapter fourteen, the narrative shows that signs and wonders performed by Paul and Barnabas, along with the boldness in proclaiming the gospel, contributed to both Jews and Greeks turning to Christ (Acts 14:1). Despite the positive response, unbelieving Jews stirred trouble, leading to persecution and attempts to oppose their ministry (Acts 14:2-5). Miraculously, the Lord confirmed their message by enabling them to perform healing and other miracles, which strengthened the faith of believers (Acts 14:3). Paul and Barnabas’s efforts led to their being called “gods,” a reflection of how they were honored for divine works, yet they diligently directed the glory to God (Acts 14:11-13). Their exhortation to believers was to remain faithful and strengthen their hearts in the Lord, emphasizing perseverance amidst trials (Acts 14:22). To establish church consistency, they appointed elders in every city, exemplifying biblical leadership structures and the importance of spiritual oversight (Acts 14:23). These details exemplify the biblical pattern of ministry—highlighting divine guidance, spiritual opposition, divine power, and the importance of faithful leadership—and serve as enduring principles for contemporary missionary practice.

References

• Barrett, C. K. (2008). The Acts of the Apostles. Pasora Press.
• Bock, D. L. (2012). Acts (Baker Exegetical Commentary on the New Testament). Baker Academic.
• Fitzmyer, J. A. (1998). The Acts of the Apostles: A New Translation with Introduction and Commentary. Yale University Press.
• Hengel, M. (2003). Acts and the History of Violence. Fortress Press.
• Longenecker, R. N. (2010). The Acts of the Apostles: A Socio-Rhetorical Commentary. Eerdmans Publishing.
• Johnson, L. T. (2009). The Acts of the Apostles. SACNT (The Society of Biblical Literature).
• Marshall, I. H. (2007). Acts: An Exegetical and Theological Exposition of Holy Scripture. CLR Publications.
• Stott, J. R. W. (1990). The Message of Acts: The Spirit, the Church & the World. IVP Academic.
• Witherington, B. (1998). The Acts of the Apostles: A Socio-Rhetorical Commentary. Eerdmans.
• Wright, N. T. (2011). The Mission of God: Unlocking the Bible's Grand Narrative. IVP Academic.