Fundamentals of the Christian Church
Why did Jesus Come into the World?
“For the Son of Man came to seek and to save the lost.”
Luke 19: 10 ESV
Luke 19:10 states, "For the Son of Man came to seek and to save the lost" (ESV). This verse acts as a summary of Jesus’s mission, highlighting his purpose to offer salvation to those estranged from God. It is spoken in the context of his interaction with Zacchaeus, a despised tax collector, demonstrating that he came to save those considered outcasts. [1, 2, 3]
Key Details Regarding Luke 19:10
- The Mission:Jesus defines his role as seeking out (finding) and saving (redeeming) those who are spiritually lost.
- Context (Zacchaeus):Following criticism for visiting a tax collector's home, Jesus uses this statement to clarify that his ministry is directed toward sinners needing repentance.
- Significance:It highlights both the humanity and divine nature of Jesus (as the "Son of Man") and underscores his mission of redemption.
How Does Jesus Seek to Save The Lost?
Based on Luke 19:10, Jesus seeks and saves the lost through an active "search and rescue" mission, stepping into human history to pursue sinners rather than waiting for them to find Him. He saves them by bearing their sins on the cross, offering grace instead of condemnation, and restoring their relationship with God. [1, 2, 3, 4, 5, 6]
How Jesus Seeks the Lost:
- Active Pursuit: Jesus does not sit back, but actively moves toward people—such as sinners, tax collectors, and outcasts—meeting them where they are rather than avoiding them.
- Leaving Heaven: Similar to the parable of the shepherd looking for the lost sheep, Jesus left the glory of heaven to come to earth, demonstrating a purposeful search.
- Proactive Engagement: He calls out to individuals directly, as seen when He called Zacchaeus down from the tree and visited his home.
- Showing Compassion: Jesus demonstrated love, acceptance, and compassion to those despised or considered beyond redemption by religious society. [1, 2, 3]
How Jesus Saves the Lost:
- The Cross and Resurrection: The ultimate, supreme act of saving was His death on the cross, taking on Himself the penalty for humanity's sin, followed by His resurrection to offer new life.
- Offering Salvation as a Gift: Jesus provides salvation as a free gift, allowing people to be forgiven of sins—which they cannot achieve on their own.
- Restoration and Transformation: He rescues people from eternal death and spiritual separation, restoring their connection with God.
- Removing Condemnation: Instead of condemning the lost, Jesus seeks to lift them up, heal them, and bring them back into fellowship. [1, 2, 3, 4, 5, 6, 7]
His mission serves all who admit their need for a Savior and accept His grace. [1]
After His Ascension, How Does Jesus Seek to Save the Lost?
From the perspective of the Orthodox Presbyterian Church (OPC), Jesus continues to "seek and save the lost" following His Ascension not through physical presence, but through His sovereign reign and the work of the Holy Spirit. This process is often framed within the "History of Salvation" (\(historiasalutis\)) and the "Order of Salvation" (\(ordosalutis\)). [1, 2, 3]
Here is how Jesus actively seeks the lost from His position at the right hand of the Father:
- Through the "Ordinary Means of Grace" [1]
Jesus uses specific, outward channels to reach and save the lost. These are known as the Ordinary Means of Grace, which the Westminster Shorter Catechism defines as the "outward and ordinary means whereby Christ communicates to us the benefits of redemption". [1, 2, 3]
- The Preached Word: Jesus seeks the lost primarily through the faithful reading and preaching of the Bible. As the Word is proclaimed, Christ's own voice is said to be heard by His "sheep".
- The Sacraments: Through Baptism and the Lord's Supper, Christ spiritually presents Himself to believers and confirms His promises of salvation.
- Prayer: This is the channel through which believers and the church petition the Savior to act in the lives of the lost. [1, 2, 3, 4, 5]
- Through "Effectual Calling"
The OPC teaches that because humans are spiritually dead in sin, they cannot seek God on their own. Therefore, Jesus must "effectually call" them. [1, 2, 3, 4]
- Internal Work of the Spirit: While the Gospel is preached outwardly to everyone, the Holy Spirit works internally to enlighten the minds of the elect, take away their "heart of stone," and give them a "heart of flesh".
- Irresistible Grace: When Jesus seeks a lost person whom the Father has given Him, His grace is triumphant and irresistible; he "draws" them to Himself so that they freely and willingly believe. [1, 2, 3, 4, 5]
Jesus does not passively wait for the lost to find Him; He actively governs the world to ensure their salvation. [1, 2, 3]
- Intercession: From heaven, Jesus makes intercession for those He came to save, ensuring that the benefits of His completed sacrifice are applied to them in time.
- Kingly Rule: As King, He "subdues" His enemies and builds His kingdom, the Church, which serves as the physical body He uses to carry the Gospel message to all nations. [1, 2, 3]
- Through the Ministry of the Church
The OPC views the Church's mission as the earthly extension of Jesus' mission. He has commissioned the Church to "go and make disciples". [1]
- Imitating Christ: Believers are called to imitate God by actively seeking out the lost in their own lives and communities, serving as the "instruments" through which Christ finds His own. [1, 2]
How Did Jesus Command His Disciples to Go Save The Lost?
Jesus commanded his disciples to save the lost by actively "going" to them, mirroring his own mission "to seek and to save the lost" (Luke 19:10). His instructions evolved from a localized focus on Israel to a global mission for all people. [1, 2, 3, 4]
Initial Mission: The Lost Sheep of Israel
When Jesus first sent out the twelve apostles, he gave them specific, limited instructions focused on immediate, local impact: [1, 2]
- Target Audience: He explicitly told them to avoid Gentile and Samaritan areas and instead "go rather to the lost sheep of the house of Israel" (Matthew 10:5-6).
- The Message: They were to proclaim that "the kingdom of heaven has come near".
- Actionable Authority: Jesus empowered them with authority to heal the sick, raise the dead, cleanse lepers, and drive out demons (Matthew 10:8).
- Austerity & Trust: They were commanded to take nothing for the journey—no money, extra clothes, or even a traveling bag—relying entirely on the hospitality of those who welcomed them. [1, 2, 3, 4, 5, 6, 7]
Final Mission: The Great Commission
Following his resurrection, Jesus expanded this command into a global mandate known as the Great Commission: [1, 2]
- Global Reach: He commanded them to "go and make disciples of all nations," a significant expansion from the earlier Israel-only focus (Matthew 28:19).
- Methodology: This mission involved baptizing new believers and teaching them to obey everything Jesus had commanded.
- Empowerment: He promised the power of the Holy Spirit to enable them to be his witnesses "to the ends of the earth" (Acts 1:8). [1, 2, 3, 4]
Principles for "Seeking the Lost"
According to biblical analysis, Jesus' model for saving the lost includes several key principles: [1]
- Intentionality: Jesus "seeks" the lost rather than waiting for them to come to him.
- Inclusivity: As demonstrated by his encounter with Zacchaeus, Jesus sought those marginalized or despised by religious society.
- Urgency: He sent his disciples out with a sense of single-minded purpose, even instructing the 72 disciples not to waste time with social greetings along the road. [1, 2, 3, 4, 5, 6]
What Are the Consequences of not Following Jesus Model to Seek the Lost with Intentionality, Inclusivity, and Urgency?
From the perspective of the Orthodox Presbyterian Church (OPC), the consequences of failing to follow Jesus’ model of intentional, inclusive, and urgent outreach involve a compromise of the church’s core identity and its obedience to the Great Commission. The OPC views the work of missions not as an optional addition, but as the very reason for its existence as a separate denomination. [1]
- Compromise of the "True Church" Identity
In OPC theology, sound preaching—the foremost "mark" of a true church—is incomplete without evangelism. A church that fails to seek the lost is considered to be withholding the "whole counsel of God," which inherently includes the command to proclaim the gospel to the unsaved. Neglecting this model risks: [1]
- Invalidating the Church’s Purpose: The OPC identifies the "great work of the church" as missions; hindering this work was a primary reason for the denomination's founding.
- Stagnation of Spiritual Health: A "culture of evangelism" is viewed as essential for the spiritual health of church members, helping them understand and explain their faith. [1, 2]
- Loss of Urgency and Eternal Perspective
Because human beings are seen as "image-bearers under the verdict of judgment," the OPC emphasizes that people are "dying without Christ". Failing to act with urgency results in: [1]
- Guilt and Responsibility: Reformed teaching suggests that negligent "soul-winners" may be held accountable for the "blood of sinners" if they fail to warn them (referencing Ezekiel 3 and 33).
- Spiritual Drifting: Neglecting the intentional pursuit of salvation (for oneself and others) is compared to "drifting away" and potentially losing one's spiritual inheritance. [1, 2]
- Failure of Inclusivity and Inward Focus
While the OPC emphasizes doctrinal purity over modern "seeker-sensitive" models, it warns against "deep self-centeredness" that overlooks the needs of others. Consequences include: [1]
- Institutional Complacency: Believing that people will simply visit of their own initiative leads to a passive church that fails to follow God’s proactive seeking of the lost.
- Misunderstanding Inclusivity: The OPC views biblical inclusivity not as removing moral boundaries, but as offering the gospel to everyone regardless of social status, with the understanding that all are equally condemned without Christ. [1, 2, 3]
- Loss of Divine Rewards and Fullness [1]
While salvation itself is by grace, the OPC teaches that failing to obey Christ’s commands regarding outreach has practical and eternal ramifications:
- Loss of Heavenly Rewards: Believers who do not follow the Great Commission may miss out on being counted as "worthy servants" and lose specific rewards in the next life.
- Unfulfilled Christian Life: A significant percentage of believers feel unfulfilled because they are not participating in the "abundant life" that comes from active obedience to Christ's mission. [1]
Servant-Leaders Compose the Visible Church of Christ
Luke 22:25-27
25 And he said to them, “The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. 26 But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. 27 For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves.
What is the Lesson from Luke 22: 25-27
From the perspective of the Orthodox Presbyterian Church (OPC), the lesson of Luke 22:25–27 centers on servant leadership as the defining mark of authority in Christ's kingdom, contrasting it sharply with the self-aggrandizing power of the world. [1, 2]
- Contrast with Worldly Lordship
Jesus distinguishes between "Gentile lordship," which relies on status, titles (like "Benefactor"), and coercive control, and the kingdom's model of authority. In the OPC view, this passage "unmasks" worldly authority as a form of self-promotion. [1, 2, 3]
- Abolition of Autocratic Titles: Rulers often use titles to legitimize their power; Jesus warns his disciples, "But not so with you".
- Inversion of Status: The "greatest" must become like the youngest (who lacked status in that culture), and the leader must become like a servant. [1, 2, 3]
- Christ as the Ultimate Pattern
The core lesson is grounded in Christ’s own person and work. He is the ultimate authority, yet he describes himself as "the one who serves". [1, 2]
- Voluntary Humiliation: Jesus modeled this service most vividly by washing his disciples' feet and ultimately giving his life.
- Stewardship of Influence: True greatness is not found in being served, but in being a "steward" of God-delegated authority for the flourishing of others. [1, 2, 3, 4, 5]
- Application to Church Leadership
For the OPC, this teaching directly shapes the role of church officers, specifically elders and pastors.
- Servant-Shepherds: Leaders are called to "clothe themselves in humility" and lead through meekness and kindness rather than raw power.
- Functional Authority, Not Ontological Superiority: While members are called to submit to the Word of God as delivered by leaders, these leaders are not "lords over faith" but fellow workers for the joy of the congregation.
- Gift of Humility: In OPC teaching, "natural" leadership is distinct from "spiritual" leadership; the latter requires a heart transformed to prioritize the needs of others above personal prestige. [1, 2, 3, 4]
- Preparation and Discipline
The context—occurring just after the institution of the Lord's Supper and before Jesus' betrayal—highlights the ironical pride of the disciples. [1, 2]
- Humiliation Leads to Humility: As seen in Peter’s later failure and restoration, the OPC often notes that leaders may learn true humility through their own weaknesses and reliance on Christ’s prayer for them. [1]
The Visible Church is the Kingdom of the Lord, Jesus Christ (WCF 25.2; cf. 30.1)
