Kevin DeYoung

God’s Good Gift in Making us Men and Women

Is there any one aspect of human life that has affected every other aspect of human life more than being male or female?
While my life is certainly not reducible to being a man, everything about my life is shaped by the fact that I am male, not female.  My wife’s whole life is shaped by being a woman and not a man. Each of my nine children (yes, we wanted to start our own baseball team) are unde­niably and monumentally shaped by being boys or girls. And yet how often do we stop to think that it didn’t have to be this way?
God didn’t have to make two different kinds of human beings. He didn’t have to make us so that men and women, on average, come in different shapes and sizes and grow hair in different places and often think and feel in different ways. God could have propagated the human race in some other way besides the differentiated pair of male and female. He could have made Adam sufficient without an Eve. Or he could have made Eve without an Adam. But God decided to make not one man or one woman, or a group of men or a group of women; he made a man and a woman. The one feature of human existence that shapes life as much or more than any other—our biological sex—was God’s choice.
In an ultimate sense, of course, the world had to be made the way it was, in accordance with the immutable will of God and as a necessary expression of his character. I’m not suggesting God made Adam and Eve by a roll of the dice. Actually, I’m reminding us of the opposite. This whole wonderful, beautiful, complicated business of a two-sexed humanity was God’s idea. “So God created man in his own image, in the image of God he created him; male and female he created them” (Gen. 1:27). The whole human race is, always has been, and will be for the rest of time, comprised of two differentiated and complementary sexes. This perpetual bifurcated ordering of humanity is not by accident or by caprice but by God’s good design.
And why?
What is at stake in God making us male and female? Nothing less than the gospel, that’s all. The mystery of marriage is profound, Paul says, and it refers to Christ and the church (Eph. 5:32). “Mystery” in the New Testament sense refers to something hidden and then revealed. The Bible is saying that God created men and women—two different sexes—so that he might paint a living picture of the differentiated and complementary union of Christ and the church. Ephesians 5 may be about marriage, but we can’t make sense of the underlying logic unless we note God’s intentions in creating marriage as a gospel-shaped union between a differentiated and complementary pair. Any move to abolish all distinctions between men and women is a move (whether intentionally or not) to tear down the building blocks of redemption itself.
Men and women are not interchangeable. The man and the woman—in marriage especially, but in the rest of life as well—complement each other, meaning they are supposed to function according to a divine fitted-ness. This is in keeping with the order­ing of the entire cosmos. Think about the complementary nature of creation itself. “In the beginning, God created the heavens and the earth” (Gen. 1:1). And that’s not the only pairing in creation. We find other sorts of couples, like the sun and the moon, morn­ing and evening, day and night, the sea and the dry land, and plants and animals, before reaching the climactic couple, a man and a woman. In every pairing, each part belongs with the other, but neither is interchangeable. It makes perfect sense that the com­ing together of heaven and earth in Revelation 21–22 is preceded by the marriage supper of the Lamb in Revelation 19. That God created us male and female has cosmic and enduring significance. From start to finish, the biblical storyline—and design of creation itself—depends upon the distinction between male and female as different from one another yet fitted each for the other.
Sexual difference is the way of God’s wisdom and grace. It was there in the garden, there in the life of ancient Israel, there in the Gospels, there in the early church, will be there at the wedding supper of the Lamb, and was there in the mind of God before any of this began. To be sure, manhood and womanhood is not the message of the gospel. But it is never far from the storyline of redemptive history. The givenness of being male or female is also a gift—a gift to embrace, a natural order of fittedness and func­tion that embodies the way the world is supposed to work and the way we ought to follow Christ in the world. Let us, then, as male and female image bearers, delight in this design and seek to promote—with our lives and with our lips—all that is good and true and beautiful in God making us men and women.
This article is adapted from the opening chapter and closing section of my new book, Men and Women in the Church: A Short, Biblical, Practical Introduction published by Crossway.

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Life and Books and Everything: Men and Women in the Church

In the newest episode of Life and Books and Everything, Collin, Justin, and I discuss my newest book, Men and Women in the Church: A Short, Biblical, Practical Introduction.
There is much at stake in God making humanity male and female. Created for one another yet distinct from each other, a man and a woman are not interchangeable. But when this design is misunderstood, ignored, or abused, there are dire consequences.
Men and women―in marriage especially, but in the rest of life as well―complement one another. And this biblical truth has enduring, cosmic significance. From start to finish, the biblical storyline―and the design of creation itself―depends upon the distinction between male and female. Men and Women in the Church is about the divinely designed complementarity of men and women as it applies to life in general and especially ministry in the church.
Timestamps:
Background of the Book in Question [0:00 – 6:01]
We’re more confused than ever. [6:01 – 18:11]
Critiquing the Thin Complementarians [18:11 – 36:21]
Critiquing the Thick Complementarians [36:21 – 48:44]
Stop Cherry-picking Examples [48:44 – 58:20]
The Publishing Conundrum [58:20 – 1:04:24]

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Life and Books and Everything: Men and Women in the Church

In the newest episode of Life and Books and Everything, Collin, Justin, and I discuss my newest book, Men and Women in the Church: A Short, Biblical, Practical Introduction.
There is much at stake in God making humanity male and female. Created for one another yet distinct from each other, a man and a woman are not interchangeable. But when this design is misunderstood, ignored, or abused, there are dire consequences.
Men and women―in marriage especially, but in the rest of life as well―complement one another. And this biblical truth has enduring, cosmic significance. From start to finish, the biblical storyline―and the design of creation itself―depends upon the distinction between male and female. Men and Women in the Church is about the divinely designed complementarity of men and women as it applies to life in general and especially ministry in the church.

Timestamps:
Background of the Book in Question [0:00 – 6:01]
We’re more confused than ever. [6:01 – 18:11]
Critiquing the Thin Complementarians [18:11 – 36:21]
Critiquing the Thick Complementarians [36:21 – 48:44]
Stop Cherry-picking Examples [48:44 – 58:20]
The Publishing Conundrum [58:20 – 1:04:24]

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Thinking Theologically About Racial Tensions eBook

Trent Hunter and the elders at Heritage Bible Church in Greer, South Carolina did a nice job of turning the “Thinking Theologically About Racial Tensions” blog series into a free eBook with questions at the end of each piece for their congregation. I’ve included the preface below and you can download a free copy here.

“Dear brothers and sisters in Christ,
The church has the best resources for dealing with the world’s greatest problems because we have been given a Word from God.
We know who we are because we know the One who made us. We have a common ancestor in Adam and a common dignity as those made in God’s image. We know what’s wrong with us because we have the true story about what happened when our first parents sinned. We failed to acknowledge God and so he has given us over to all manner of unrighteousness. We are haughty, hateful, and inventors of evil. But thankfully we have more than just an explanation for these things—our universal human dignity and universal corruption and guilt. We possess a universal offer of salvation. Through repentance and faith in the death and resurrection of Christ, we are new creations with a new common ancestor in Jesus. For, “God shows his love for us in that while we were still sinners, Christ died for us” (Ro. 5:8).
Our problem is that bad. Our God loves sinners that much.
We don’t hear much about these truths on the topic of race. Maybe that’s one reason this topic is famously tense. One individual denies the universal dignity of all people, another denies the universal corruption of sin. We are trying to discuss a problem we don’t understand. Even worse, we’re trying to solve a problem between people without God or grace. Each location on the map of history and the globe has its own unique truth suppressing profile. As Americans we have had our own evolving profile.
For all these reasons, our elders recognize that there is a need to offer biblical instruction on the topic of race. This is not because we believe that we are demonstrating sinful thoughts or attitudes on this topic as a church. Not hardly. Rather, this topic—filled as it is with human beings, human history, and human conflict—deserves nothing less than our best biblical thinking in order that we might honor Christ as Lord in our conversations with one another and with our neighbors. Our purpose is not corrective but instructive. As with every generation of Christians in every challenging place, God has equipped us well. “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2Tim. 3:16, 17).
Our commitment to the sufficiency of Scripture is why we are commending to you the work of Kevin DeYoung in his five-part series, Thinking Theologically about Racial Tensions. DeYoung teaches at Reformed Theological Seminary and pastors at Christ Covenant Church in Matthews, North Carolina. As elders, we used this writing to guide our conversations during a weekend retreat in the fall of ’20. By it we want to instruct you.
In the months prior to our retreat, our elders spent some time mapping the theology coming to us through our newsfeeds in the summer of 2020. We heard biblical terms used in unbiblical ways, such as justice and oppression. We heard ideas that weren’t in the Bible but that needed definition, such as wokeness, white-fragility, and critical theory. Finally, we noticed that there were some crucial biblical terms that were missing altogether, such as partiality or forgiveness. The more any conversation becomes unmoored from the categories of Scripture the more difficult it becomes. This proliferation of terms and teaching was an indication that we needed to anchor ourselves in the Word.
In Kevin’s work we found a great deal of help in slowing down to think God’s thoughts after him, to think in explicitly biblical categories. He put words to our own concern:
I fear that we are going about our business in the wrong order. We start with racial issues we don’t agree on and then try to sort out our theology accordingly, when we should start with our theology and then see how racial issues map onto the doctrines we hold in common. Good theology won’t clear up every issue, but we might be surprised to see some thorny issues look less complicated and more hopeful.
That’s getting things in the right order.
Working from the right starting place, others are doing important work as well. Scholars and pastors like Carl Trueman are writing incisive essays to help us discern the winds of doctrine blowing about us. In his article, “Evangelicals and Race Theory,” Trueman puts Critical Race Theory in its historical and philosophical context and shows the bankruptcy of this system. Then, in his piece on race and policing, “Across the Race Divide,” Kevin DeYoung interacts with a key chapter on the topic in David Kennedy’s book Don’t Shoot: One Man, A Street Fellowship, and the End of Violence in Inner-City America, to explore some underexamined dynamics involved in urban policing.
This is important reading. But the most important kind of reading is Bible reading. God has something to say about humanity and sin, about guilt and redemption. We want these truths to be clear in our minds so that we may speak the gospel clearly as we ought (Col. 4:4).
To that end, Kevin DeYoung and Christ Covenant Church were kind to allow us to put this material into an ebook for you. We commend it to you.
Read these articles alone or with a friend. We’ve drafted some questions to help you along. They are provided at the end of each section. We hope they help.
Your Elders,
Heritage Bible Church”

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Thinking Theologically About Racial Tensions eBook

Trent Hunter and the elders at Heritage Bible Church in Greer, South Carolina did a nice job of turning the “Thinking Theologically About Racial Tensions” blog series into a free eBook with questions at the end of each piece for their congregation. I’ve included the preface below and you can download a free copy here.

“Dear brothers and sisters in Christ,
The church has the best resources for dealing with the world’s greatest problems because we have been given a Word from God.
We know who we are because we know the One who made us. We have a common ancestor in Adam and a common dignity as those made in God’s image. We know what’s wrong with us because we have the true story about what happened when our first parents sinned. We failed to acknowledge God and so he has given us over to all manner of unrighteousness. We are haughty, hateful, and inventors of evil. But thankfully we have more than just an explanation for these things—our universal human dignity and universal corruption and guilt. We possess a universal offer of salvation. Through repentance and faith in the death and resurrection of Christ, we are new creations with a new common ancestor in Jesus. For, “God shows his love for us in that while we were still sinners, Christ died for us” (Ro. 5:8).
Our problem is that bad. Our God loves sinners that much.
We don’t hear much about these truths on the topic of race. Maybe that’s one reason this topic is famously tense. One individual denies the universal dignity of all people, another denies the universal corruption of sin. We are trying to discuss a problem we don’t understand. Even worse, we’re trying to solve a problem between people without God or grace. Each location on the map of history and the globe has its own unique truth suppressing profile. As Americans we have had our own evolving profile.
For all these reasons, our elders recognize that there is a need to offer biblical instruction on the topic of race. This is not because we believe that we are demonstrating sinful thoughts or attitudes on this topic as a church. Not hardly. Rather, this topic—filled as it is with human beings, human history, and human conflict—deserves nothing less than our best biblical thinking in order that we might honor Christ as Lord in our conversations with one another and with our neighbors. Our purpose is not corrective but instructive. As with every generation of Christians in every challenging place, God has equipped us well. “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2Tim. 3:16, 17).
Our commitment to the sufficiency of Scripture is why we are commending to you the work of Kevin DeYoung in his five-part series, Thinking Theologically about Racial Tensions. DeYoung teaches at Reformed Theological Seminary and pastors at Christ Covenant Church in Matthews, North Carolina. As elders, we used this writing to guide our conversations during a weekend retreat in the fall of ’20. By it we want to instruct you.
In the months prior to our retreat, our elders spent some time mapping the theology coming to us through our newsfeeds in the summer of 2020. We heard biblical terms used in unbiblical ways, such as justice and oppression. We heard ideas that weren’t in the Bible but that needed definition, such as wokeness, white-fragility, and critical theory. Finally, we noticed that there were some crucial biblical terms that were missing altogether, such as partiality or forgiveness. The more any conversation becomes unmoored from the categories of Scripture the more difficult it becomes. This proliferation of terms and teaching was an indication that we needed to anchor ourselves in the Word.
In Kevin’s work we found a great deal of help in slowing down to think God’s thoughts after him, to think in explicitly biblical categories. He put words to our own concern:
I fear that we are going about our business in the wrong order. We start with racial issues we don’t agree on and then try to sort out our theology accordingly, when we should start with our theology and then see how racial issues map onto the doctrines we hold in common. Good theology won’t clear up every issue, but we might be surprised to see some thorny issues look less complicated and more hopeful.
That’s getting things in the right order.
Working from the right starting place, others are doing important work as well. Scholars and pastors like Carl Trueman are writing incisive essays to help us discern the winds of doctrine blowing about us. In his article, “Evangelicals and Race Theory,” Trueman puts Critical Race Theory in its historical and philosophical context and shows the bankruptcy of this system. Then, in his piece on race and policing, “Across the Race Divide,” Kevin DeYoung interacts with a key chapter on the topic in David Kennedy’s book Don’t Shoot: One Man, A Street Fellowship, and the End of Violence in Inner-City America, to explore some underexamined dynamics involved in urban policing.
This is important reading. But the most important kind of reading is Bible reading. God has something to say about humanity and sin, about guilt and redemption. We want these truths to be clear in our minds so that we may speak the gospel clearly as we ought (Col. 4:4).
To that end, Kevin DeYoung and Christ Covenant Church were kind to allow us to put this material into an ebook for you. We commend it to you.
Read these articles alone or with a friend. We’ve drafted some questions to help you along. They are provided at the end of each section. We hope they help.
Your Elders,
Heritage Bible Church”

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Christianity Is About Saving Sinners

Salvation is the great theme of Scripture. If we can plot the biblical storyline as creation, fall, redemption, and consummation, then clearly it is that third act which dominates the pages of special revelation. Strictly speaking, the Bible details creation in two chapters (Genesis 1-2), the fall in one chapter (Genesis 3), and consummation in two chapters (Revelation 21-22). The other 1,184 chapters are about redemption.
Of course, in saying Christianity is about salvation, we do not mean that Christianity is about nothing but sin and salvation. The Bible is a big book full of many ideas, many promises, and many commands. And yet, if we are to do justice to the death and resurrection of Jesus—and to the apostolic preaching about that death and resurrection—we must affirm that Christianity is chiefly, firstly, ultimately, and amazingly a message about God’s gracious initiative to save sinful human beings.
The Story We Are Telling
What is the driving theme throughout the Bible? What is the point of Holy Week? What is the story we have to tell to the nations? How we assess the central plotline of redemptive history will define the Christianity we live and the Christ we proclaim. Is the Christian faith mainly the story of a cosmos to be renewed? A God to be obeyed? A mystery to be explored? A journey to be experienced? Or is the good news of the Bible most consistently, most frequently, and most significantly the story of sinners to be saved?
In a day where emphasizing the salvation of sinners is sometimes denigrated as too narrow and too unconcerned with the real needs of the world, we must not lose sight of the soteriological shape of the biblical storyline. Christ’s work to save helpless, hell-bound sinners is at the heart of the gospel and is the irreducible minimum of the apostolic message of the cross.
There is a reason that all four Gospels culminate with the death and resurrection of Jesus. No other biography spends a third of its time detailing the subject’s last week. But the Gospels are no ordinary biographies. They tell the story of victory in defeat, of triumph through tragedy. Make no mistake: the point of Jesus’s life was to die, the point of his death was to rise again, and the point of his resurrection was to justify believing sinners (Rom. 4:25). Upon seeing Jesus, John the Baptist announced, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). From even before his birth, the mission of the Christ was to save sinners. “You shall call his name Jesus,” the angel told Joseph, “for he will save his people from their sins” (Matt. 1:21). No wonder Jesus understood his own mission as coming “to seek and to save the lost” (Luke 19:10). “The Son of Man did not come to be served,” he told his disciples, “but to serve and to give his life as a ransom for many” (Mark. 10:45).
Christ and Him Crucified
To be sure, the work of Christ on the cross was multifaceted. In the death of Jesus, we have the conquering of evil, the defeat of Satan, and the example of perfect love. We can talk about more than sin and salvation when we talk about the cross, but we must not talk about less. For there is no good thing accomplished by the cross that was accomplished apart from the satisfaction of divine justice, the expiation of sin, and the propitiation of wrath.
If “evangelical” means anything worthwhile at all, it means that we are people who live and breathe and love and share the evangel. It means that our preaching never strays from Christ and him crucified (1 Cor. 1:23). It means that the most important thing about the most important message in the world is that Christ died for our sins in accordance with the Scriptures (1 Cor. 15:3).
The problem in the world is (and always has been) sin. The need of the hour is (and always has been) salvation. We believe in ethics. We believe in discipleship. We believe that salvation is unto holiness and for good works (Titus 2:14). And we also believe with all our might that God sent his only begotten Son into the world that whoever believes in him may not perish but have eternal life (John 3:16).
We do not teach correctly about Palm Sunday, Maundy Thursday, Good Friday, and Easter Christ if we do not say something about the point of Christ’s passion week as an atoning sacrifice for sin. His death was a fragrant offering and sacrifice to God for our sins (Eph. 5:2; cf. Lev. 1:9, 13, 14). Christ gave himself for our sins (Gal. 1:4). He became sin for us (2 Cor. 5:21). He bore our sins in his body on the tree (1 Peter 2:24). He was pierced for our transgressions and crushed for our iniquities (Isa. 53:5-6). The work of the high priest was to offer gifts and offer sacrifices for sin (Heb. 5:1; 8:3), and Christ is the best and true and final high priest because through the eternal Spirit he offered himself without blemish to God (9:14).
The death of Christ is enough to win for us cleansing and appeasement, forgiveness and redemption. Sin is lawlessness (1 John 3:4), but because of Christ’s death, God is faithful and just to forgive us our sins and cleanse us from all unrighteousness (1:19). Christ’s sacrifice on the cross made purification for sin (Heb. 1:3), put away sin (9:26), and was a propitiation for sin (1 John 2:2). The One who loves us, the one who makes us a kingdom and makes us priests, is, we must always remember, the one who has freed us from our sins by his blood (Rev. 1:5-6).
God’s Salvation Story
We will not be Bible people—or Jesus people, or gospel people—if we are not salvation-for-sinners people. Though some may call it a soterian gospel or an individualistic gospel, the unavoidable reality of Scripture is that at the heart of the message of the cross is the simple, wonderful, glorious good news that Christ saves sinners like you and me. And if this message, and all that took place to accomplish what it announces, represents the climax of redemptive history—indeed, if all of history is about redemption—then we are right to conclude that this soteriological emphasis must shape the sound of our preaching, the priority of our ministry, and the mission of the church.
“The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost” (1 Tim. 1:15). That is the preaching that God blesses. That is that ministry that God uses. That is the mission that God has given us in the world. The mercy of God is the theme of our song because the salvation of sinners is the story of Scripture. Let us sing it, say it, and savor it—this week and for eternity.

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Christianity Is About Saving Sinners

Salvation is the great theme of Scripture. If we can plot the biblical storyline as creation, fall, redemption, and consummation, then clearly it is that third act which dominates the pages of special revelation. Strictly speaking, the Bible details creation in two chapters (Genesis 1-2), the fall in one chapter (Genesis 3), and consummation in two chapters (Revelation 21-22). The other 1,184 chapters are about redemption.
Of course, in saying Christianity is about salvation, we do not mean that Christianity is about nothing but sin and salvation. The Bible is a big book full of many ideas, many promises, and many commands. And yet, if we are to do justice to the death and resurrection of Jesus—and to the apostolic preaching about that death and resurrection—we must affirm that Christianity is chiefly, firstly, ultimately, and amazingly a message about God’s gracious initiative to save sinful human beings.
The Story We Are Telling
What is the driving theme throughout the Bible? What is the point of Holy Week? What is the story we have to tell to the nations? How we assess the central plotline of redemptive history will define the Christianity we live and the Christ we proclaim. Is the Christian faith mainly the story of a cosmos to be renewed? A God to be obeyed? A mystery to be explored? A journey to be experienced? Or is the good news of the Bible most consistently, most frequently, and most significantly the story of sinners to be saved?
In a day where emphasizing the salvation of sinners is sometimes denigrated as too narrow and too unconcerned with the real needs of the world, we must not lose sight of the soteriological shape of the biblical storyline. Christ’s work to save helpless, hell-bound sinners is at the heart of the gospel and is the irreducible minimum of the apostolic message of the cross.
There is a reason that all four Gospels culminate with the death and resurrection of Jesus. No other biography spends a third of its time detailing the subject’s last week. But the Gospels are no ordinary biographies. They tell the story of victory in defeat, of triumph through tragedy. Make no mistake: the point of Jesus’s life was to die, the point of his death was to rise again, and the point of his resurrection was to justify believing sinners (Rom. 4:25). Upon seeing Jesus, John the Baptist announced, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). From even before his birth, the mission of the Christ was to save sinners. “You shall call his name Jesus,” the angel told Joseph, “for he will save his people from their sins” (Matt. 1:21). No wonder Jesus understood his own mission as coming “to seek and to save the lost” (Luke 19:10). “The Son of Man did not come to be served,” he told his disciples, “but to serve and to give his life as a ransom for many” (Mark. 10:45).
Christ and Him Crucified
To be sure, the work of Christ on the cross was multifaceted. In the death of Jesus, we have the conquering of evil, the defeat of Satan, and the example of perfect love. We can talk about more than sin and salvation when we talk about the cross, but we must not talk about less. For there is no good thing accomplished by the cross that was accomplished apart from the satisfaction of divine justice, the expiation of sin, and the propitiation of wrath.
If “evangelical” means anything worthwhile at all, it means that we are people who live and breathe and love and share the evangel. It means that our preaching never strays from Christ and him crucified (1 Cor. 1:23). It means that the most important thing about the most important message in the world is that Christ died for our sins in accordance with the Scriptures (1 Cor. 15:3).
The problem in the world is (and always has been) sin. The need of the hour is (and always has been) salvation. We believe in ethics. We believe in discipleship. We believe that salvation is unto holiness and for good works (Titus 2:14). And we also believe with all our might that God sent his only begotten Son into the world that whoever believes in him may not perish but have eternal life (John 3:16).
We do not teach correctly about Palm Sunday, Maundy Thursday, Good Friday, and Easter Christ if we do not say something about the point of Christ’s passion week as an atoning sacrifice for sin. His death was a fragrant offering and sacrifice to God for our sins (Eph. 5:2; cf. Lev. 1:9, 13, 14). Christ gave himself for our sins (Gal. 1:4). He became sin for us (2 Cor. 5:21). He bore our sins in his body on the tree (1 Peter 2:24). He was pierced for our transgressions and crushed for our iniquities (Isa. 53:5-6). The work of the high priest was to offer gifts and offer sacrifices for sin (Heb. 5:1; 8:3), and Christ is the best and true and final high priest because through the eternal Spirit he offered himself without blemish to God (9:14).
The death of Christ is enough to win for us cleansing and appeasement, forgiveness and redemption. Sin is lawlessness (1 John 3:4), but because of Christ’s death, God is faithful and just to forgive us our sins and cleanse us from all unrighteousness (1:19). Christ’s sacrifice on the cross made purification for sin (Heb. 1:3), put away sin (9:26), and was a propitiation for sin (1 John 2:2). The One who loves us, the one who makes us a kingdom and makes us priests, is, we must always remember, the one who has freed us from our sins by his blood (Rev. 1:5-6).
God’s Salvation Story
We will not be Bible people—or Jesus people, or gospel people—if we are not salvation-for-sinners people. Though some may call it a soterian gospel or an individualistic gospel, the unavoidable reality of Scripture is that at the heart of the message of the cross is the simple, wonderful, glorious good news that Christ saves sinners like you and me. And if this message, and all that took place to accomplish what it announces, represents the climax of redemptive history—indeed, if all of history is about redemption—then we are right to conclude that this soteriological emphasis must shape the sound of our preaching, the priority of our ministry, and the mission of the church.
“The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost” (1 Tim. 1:15). That is the preaching that God blesses. That is that ministry that God uses. That is the mission that God has given us in the world. The mercy of God is the theme of our song because the salvation of sinners is the story of Scripture. Let us sing it, say it, and savor it—this week and for eternity.

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Life and Books and Everything: Who’s to Blame for the Atlanta Shootings‪?‬

I’m podcasting solo in this newest episode of Life and Books and Everything, seeking to help us understand the wickedness of the Atlanta shootings from a Biblical perspective. Examining four threads that feed into how we measure culpability for heinous public crimes and distinguishing what should be condemned from what shouldn’t. And of course, there are books. Learn what books about race and other ideas I’ve been reading.

Books and Everything
Reparations: A Christian Call for Repentance and Repair, by Duke L. Kwon &Gregory Thompson
More than Just Race: Being Black and Poor in the Inner City, by WilliamJulius Wilson
Race and Covenant: Recovering the Religious Roots for American Reconciliation,by Gerald R McDermott
American Awakening: Identity Politics and Other Afflictions of Our Time, byJoshua Mitchell
Slaying Leviathan: Limited Government and Resistance in the Christian Tradition,by Glenn S. Sunshine
A World Without Email: Reimagining Work in an Age of Communication Overload,by Cal Newport

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Life and Books and Everything: Who’s to Blame for the Atlanta Shootings‪?‬

I’m podcasting solo in this newest episode of Life and Books and Everything, seeking to help us understand the wickedness of the Atlanta shootings from a Biblical perspective. Examining four threads that feed into how we measure culpability for heinous public crimes and distinguishing what should be condemned from what shouldn’t. And of course, there are books. Learn what books about race and other ideas I’ve been reading.

Books and Everything
Reparations: A Christian Call for Repentance and Repair, by Duke L. Kwon &Gregory Thompson
More than Just Race: Being Black and Poor in the Inner City, by WilliamJulius Wilson
Race and Covenant: Recovering the Religious Roots for American Reconciliation,by Gerald R McDermott
American Awakening: Identity Politics and Other Afflictions of Our Time, byJoshua Mitchell
Slaying Leviathan: Limited Government and Resistance in the Christian Tradition,by Glenn S. Sunshine
A World Without Email: Reimagining Work in an Age of Communication Overload,by Cal Newport

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

Life and Books and Everything: COVID-19 a Year Later: Perspectives from a Pastor and Doctor

Collin, Justin, and I enjoyed sitting down with Dr. Miguel Núñez, Pastor for Preaching & Vision at IBI and President of Ministerios Integridad & Sabiduría, who left his medical practice to follow his passion of preaching the Gospel. When COVID-19 broke out in 2020, he used his medical expertise to assess the situation for The Gospel Coalition. Now, one year later, he offers his insights along with a conversation about how the preaching of the Gospel is spreading in the Dominican Republic.

Kevin DeYoung (PhD, University of Leicester) is senior pastor of Christ Covenant Church in Matthews, North Carolina, Council member of The Gospel Coalition, and associate professor of systematic theology at Reformed Theological Seminary (Charlotte). He has written numerous books, including Just Do Something. Kevin and his wife, Trisha, have nine children: Ian, Jacob, Elizabeth, Paul, Mary, Benjamin, Tabitha, Andrew, and Susannah.

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