Pastor David Jang

The Suffering of Jesus – Pastor David Jang

by

1. The Background of Taking Jesus to Annas First

In John 18:12–22, we find the significant event where Jesus, having been arrested, is “taken first to Annas.” Within the context of the Gospels, this scene is of crucial importance. A close examination of the passage reveals the nature of the Jewish religious authority at that time, the political and social backdrop, the illegal and unjust interrogation Jesus endured, the disciples’ fear and failure, and, ultimately, how Jesus Christ’s redemptive mission is revealed. Notably, Pastor David Jang has repeatedly emphasized, in various sermons and teachings, the viewpoint that “even amidst the corruption of religious power, the work of salvation continues.” This perspective leads us to see that this was not merely a religious trial that took place two thousand years ago, but that it also holds profoundly relevant lessons for us today.

When Jesus was arrested, soldiers, the commander, and the Jewish officers bound Him and brought Him straight to Annas. Even the act of taking Jesus directly to Annas exposes several significant issues. In the Synoptic Gospels (Matthew, Mark, Luke), the focus is mostly on Jesus being interrogated before Caiaphas. Yet John’s Gospel adds the detail that Jesus was first taken to Annas, highlighting that the trial procedure was profoundly unlawful and that an immense web of religious power was behind it. Although the high priesthood was originally a lifelong position, Rome at that time ruled over Judea, and corruption—fuelled by financial and political alliances—led to frequent changes in the high priesthood. At the center of that corruption was Annas. He served as high priest from AD 6 to 15 (for about nine years) and maintained his formidable influence afterward by successively installing his five sons in the high priestly office. Even when his son-in-law Caiaphas served as the official high priest, Annas remained the actual power broker behind the scenes. John 18:13 explicitly points out, “Annas was the father-in-law of Caiaphas, who was high priest that year,” which aligns with this historical reality.

Pastor David Jang underscores that while Caiaphas was the visible high priest, Annas was the real figure pulling the strings from behind. By having Jesus brought to his house first, Annas was able to question Him in an informal and covert manner—rather than in the proper setting of an official Sanhedrin trial. This reveals the corruption of the high priestly family, which, though supposed to be faithful to the Law, in fact was destroying it as they conspired in the shadows of night. According to Jewish law, the Sanhedrin could not meet at night, and trials were required to take place in the temple courts. Moreover, the Jews were known to observe the Law meticulously; the very fact that they attempted to interrogate Jesus immediately during the night after His arrest demonstrates their blatant violation of the Law.

The fundamental issue lay not only in the trial’s nighttime timing, but also in the fact that the charges they aimed to pin on Jesus were unfounded from the start. Throughout His public ministry, the chief priests and religious leaders repeatedly tried to ensnare Jesus or accuse Him of blasphemy. For them, calling the temple “My Father’s house” (John 2:16), saying “Destroy this temple, and in three days I will raise it up” (John 2:19), and describing Himself as “the Son of God” all served as pretexts for seeking the death penalty. Yet in reality, Jesus always taught publicly, never secretly organizing or spreading false doctrines. Thus, in John 18:20, Jesus Himself states, “I have spoken openly to the world. I always taught in synagogues and in the temple, where all Jews gather, and I said nothing in secret.”

Despite this, Annas still called Jesus in privately, asking Him, “About Your disciples and Your teaching—what is it?” (John 18:19). This was a question posed under a predetermined conclusion, aimed at extracting evidence of “blasphemy.” According to the Gospels, Jewish trials required the testimony of at least two witnesses who agreed, and false or coerced testimony was inadmissible. Annas, not being the current high priest, had no legal authority to interrogate Jesus, and the setting was not the temple court. Thus, it was clearly an outright disregard for both civil and religious law that Jesus was taken, bound, and brought before Annas at night before any formal Sanhedrin meeting was convened.

It is at this juncture that Pastor David Jang points out, “Annas represents the true essence of corrupt religious power, and his inner sinfulness was fundamentally responsible for turning the temple into a den of merchants.” Under Annas’s extended family’s control, the temple had morphed into a system that profited from selling sacrificial animals. Even if worshipers brought faultless offerings purchased outside, the temple inspectors would often reject them, forcing worshipers to buy the temple’s overpriced sacrificial animals instead, imposing an unjust burden on the poor and delivering immense profits to the high priestly clan. To overturn such corruption, Jesus cleansed the temple; from the perspective of those religious authorities, Jesus was inevitably seen as a threat to their privileged position. Consequently, their conspiracy to eliminate Him intensified, culminating in the nighttime arrest and interrogation.

Moreover, Caiaphas’s remark, “It is expedient that one man should die for the people” (John 11:50), demonstrates that a collective plot was already in place to sacrifice Jesus for their political and religious aims. Annas was the actual power behind this scheme, wielding all real authority from behind the scenes. That is why the fact that Jesus was taken first to Annas reveals how deeply rooted the clandestine corruption was well before the crucifixion tragedy played out—and how strong the alliance of evil was as Jesus walked the path of suffering alone.

The passage continues, describing how Simon Peter and another disciple, who was acquainted with the high priest, followed Jesus. This acquaintance helped Peter gain access to the high priest’s courtyard (John 18:15–16). The text does not identify this “disciple who knew the high priest” by name. Traditionally, some posit that this may have been John himself, or some other disciple with connections, while others have speculated it might even have been Judas. In any case, the key point is that although Jewish law required the testimony of at least two witnesses, a disciple who could testify in Jesus’ defense was absent at the crucial moment—Peter, in his fear, denied even knowing Jesus (John 18:17).

Commenting on this, Pastor David Jang notes that while Peter deserves credit for being brave enough to follow Jesus right up to the high priest’s courtyard, his subsequent denial of the Lord meant he utterly failed to serve as a witness. Caiaphas (or Annas) was already looking to the words of “Judas” as an insider to lay charges against Jesus. In a fair trial, Judas’s testimony alone would not suffice—witnesses for the defense were also needed. It is in this context that Jesus says, “Ask those who have heard Me, they know what I said” (John 18:21), underscoring the importance of witnesses. Yet shortly after, Peter denies Jesus three times, and the other disciples scatter. In a situation rife with damaging testimony against Jesus, there was no avenue left to validate the truth of His teaching.

John 18:22 describes a violent scene: “When He had said this, one of the officers standing by struck Jesus with his hand, saying, ‘Is that how You answer the high priest?’” This occurs when Jesus raises the matter of lawful proceedings in the face of Annas’s illegal interrogation, and a servant strikes and mocks Him. Instead of defending truth or upholding the Law, the religious leader and his underling resort to violence. Pastor David Jang characterizes this as “where truth is absent, violence runs rampant.” In a situation pervaded by lies, conspiracy, and corruption, Jesus quietly endures the humiliation of this “illegal trial,” and soon He is taken before Caiaphas and Pilate, ultimately leading to the crucifixion. Yet the Gospels reveal that through these events, God’s redemptive plan was being accomplished.

The lesson of Jesus being taken to Annas first underscores two points. One is the terrible danger of religious corruption that transforms the temple from “the house of God” into a place for “money and power.” The other is that, even amid that egregious corruption, Jesus remained unwavering and pressed forward along the path of the cross. Furthermore, it shows that this incident was not merely about the salvation of individuals but also about the renewal and restoration of the community, opening the way to a new era in which the Lord’s body becomes the true temple. Pastor David Jang’s interpretation of this passage consistently exhorts Christians to have the boldness to proclaim the truth before any systemic injustice or corruption. At the same time, he warns believers to remain ever vigilant lest the church itself “walk in the path of Annas” through a lack of self-examination, succumbing to the temptations of power and greed.

At the heart of the matter is the motif of the “old temple” collapsing and the “new temple” being established through Jesus. When Jesus said, “Destroy this temple, and in three days I will raise it up” (John 2:19), it was not merely a challenge to the authority of the Jewish leaders. Because the existing temple system was so corrupted by sin and greed, Jesus Himself became the “new temple” by giving His body on the cross for the atonement of sins, and through His resurrection He opened the way to true worship and salvation. That message undergirds the Gospel of John, explaining the fundamental reason for His collision with the Jewish leaders who wanted to have Him crucified. Annas, with his clan’s vested interests, wanted to preserve the temple. He refused to acknowledge the vision of God’s Kingdom and the new temple Jesus declared. John 18:12–22 directly illustrates that contradiction and reveals that Jesus’s eventual crucifixion was part of God’s sovereign plan of redemption.

Thus, the story of Jesus being “taken first to Annas” reveals the depravity of a thoroughly corrupt religious authority, the unwavering demeanor of Jesus, the disciples’ faltering in fear, and, overarching all these, the working out of God’s redemptive plan. Pastor David Jang frequently returns to the spiritual significance of this text, urging today’s church community to earnestly confront any internal corruption and abuse of power. Particularly poignant is Jesus’s calm insistence on lawful proceedings, exposing the illegality of the religious leaders. He invites us to stand firm for truth without yielding to the power structures of the world. And though believers, like Peter, may fall and deny Him in moments of fear, they can ultimately be restored by the Lord’s love and grace.

In the end, this episode marks the beginning of the sequence of illicit trials that Jesus would face under Annas, Caiaphas, and Pilate, culminating in His condemnation and crucifixion. His being first taken to Annas reveals how Jesus, from the outset of this tragic but redemptive journey, systematically exposed the corrupt nature of the religious authorities. At the same time, it signified a renewed awareness of the true meaning of the temple and worship. Pastor David Jang teaches that “No earthly power can suppress the truth, and truth ultimately shines forth even under oppression and violence.” The unlawful interrogation and deceitful schemes orchestrated by Annas only served to highlight all the more that Jesus is indeed the Son of God. And the ultimate conclusion is the proclamation that “The Kingdom of God has come, and Jesus is the victor.”

Hence, this first point—“the religious and historical background of why Jesus was taken to Annas first, and the deeper meaning of the text”—goes beyond a mere recital of contextual facts. Rather, it confronts the evil power and corruption at work in the passage, showing how Jesus dealt with it and prompting the church and believers today to examine which path we are on. Pastor David Jang’s primary message is that “the suffering Jesus endured so thoroughly was the means of proclaiming the Kingdom of God and overturning the fallen temple; ultimately, through the cross and resurrection, our salvation was accomplished.” And this salvation is not confined to an event from two thousand years ago but must be re-embodied among us now. We must constantly test ourselves and our churches to ensure we are not “walking in the path of Annas,” but instead following “the way of Jesus,” casting off corruption and falsehood and practicing truth, justice, and love.

2. The Suffering of Jesus and the Cross

The illegal interrogation that began in front of Annas eventually moved on to Caiaphas, then Pilate’s court, culminating in Jesus receiving the sentence of crucifixion. Nevertheless, the Gospels insist that His suffering was not merely the result of political or religious conspiracy. Rather, it functioned as the decisive means of fulfilling “God’s plan of redemption.” This narrative of suffering challenges us—living in the age of the church—to reconsider the meaning of worship and the temple, our attitudes toward authority and truth, and what it really means to live as disciples. Pastor David Jang emphasizes that this lesson, arising from John 18:12–22 and the subsequent “way of the cross,” cannot be separated from one another. That is to say, from the moment Jesus appeared in Annas’s courtyard, He manifested His identity as the suffering Messiah, and the Gospels collectively show how that suffering leads to the glory of resurrection.

First, Jesus’s suffering holds profound meaning as the fulfillment of Old Testament prophecy and the holy means by which God atoned for humanity’s sin. Even as human wickedness and folly rose to an extreme—Annas’s unlawful trial, Caiaphas’s intrigue, Pilate’s vacillation—God’s purpose was never thwarted. Although Jesus responded boldly—“I said to you, ask those who have heard Me, they know what I said” (John 18:21)—what followed was humiliation and violence. This evokes the prophecy in Isaiah (chap. 53) depicting the Messiah as both King and Suffering Servant. Jesus did not vanquish evil by force; He took on the form of a servant, silently enduring the corrupt religious leaders and worldly powers. And that path became the sacrifice through which humanity’s sin could be redeemed.

Second, His suffering highlights that it is Jesus Himself—not the temple system—who is the “true temple,” a motif emphasized throughout the Gospel of John. Pastor David Jang teaches that “the old temple system that Annas controlled—a sacrificial system reliant on animal offerings—was completely renewed through the cross of Jesus.” Indeed, when Jesus died, the temple veil was torn from top to bottom (Matt. 27:51), symbolizing the end of the Old Testament sacrificial order and the opening of direct, genuine worship through Christ. Thus, “Annas’s temple” ultimately fell, and the era of grace in which Jesus Himself is the living temple was fully inaugurated. But if today’s church prioritizes its own traditions and authority over the genuine presence of Christ—just as those religious leaders did—there is a real danger of repeating Annas’s mistake.

Third, the incident with Peter’s denial reveals the disciples’ frailty, serving as a mirror for believers today. No matter how fervent one’s resolve, it is difficult to bear witness for Jesus under extreme fear and danger in our own strength. Peter deeply loved Jesus, enjoyed the honor of being the leading disciple, and even drew his sword to cut off Malchus’s ear in Gethsemane. Yet in the courtyard of Annas, when confronted with a question—“You are not one of this man’s disciples, are you?”—he denied Jesus (John 18:17). Pastor David Jang notes that reflecting on Peter’s inner turmoil allows us to see both his love for the Lord and his profound fear. Ultimately, Peter weeps bitterly for his sin, and the risen Jesus restores him by the Sea of Tiberias (John 21). This demonstrates that, while a disciple can fail and fall, the Lord graciously rescues and recommissions those who sincerely repent. Similarly, any believer may at times act or speak in ways that effectively deny Jesus. But the Lord who receives back and restores the repentant sinner offers us unfailing hope.

Fourth, this passage probes how the church should understand its relationship to worldly power and handle authority within its own community. Corrupt and depraved, Annas and his clan exemplify those who use God’s name for selfish gains. They defiled the temple with false religious zeal and enormous wealth. Jesus was uncompromising, cleansing the temple and denouncing their sin (John 2). In living among secular society, the church may sometimes clash or cooperate with worldly authorities—political, economic, or cultural. But if the church itself becomes corrupt, acting like Annas’s family and “maintaining a pious facade while actually seeking profit and power,” it risks figuratively “crucifying Jesus once again.” In numerous sermons, Pastor David Jang has stressed the importance of the church’s purity, transparency, and servant leadership, reminding believers that they are “a royal priesthood” (1 Pet. 2:9) who must not obscure the gospel through ecclesiastical authoritarianism or worldly ambition.

Fifth, Jesus’s suffering ultimately leads to victory. Annas’s scheming, Caiaphas’s court, and Pilate’s questioning drove Jesus to His crucifixion, completing His redemptive mission through His death. In John 19:30, Jesus proclaims, “It is finished,” indicating that at that very moment, Satan and the power of sin were defeated. Through the resurrection, Jesus displayed His life-giving power and, by sending the Holy Spirit to His disciples, inaugurated the age of the church (John 20). Thus, even though political and religious authorities colluded to kill Jesus, true truth was not vanquished; it advanced to the glory of the resurrection. Therefore, in contemplating this passage, we must move beyond merely surveying the passion narrative to recognize that Jesus’s suffering was a redemptive sacrifice for us, ultimately bringing forth the treasure of resurrection.

Accordingly, the image of Jesus “being taken first to Annas” compels the church today to view “corrupt religious power” through a critical lens and to reexamine what genuine worship and true faith entail. Likewise, Peter’s denial and the disciples’ flight highlight our own human weakness. Yet just as the risen Lord welcomed back and recommissioned His disciples, even those who fail can be raised up again. Every time Pastor David Jang references this story, he stresses that “the community of Jesus’s disciples can only be restored and re-equipped by the grace of the Lord, and the church belongs to Jesus Christ, not man.” Because He alone is our foundation and our rock, no human failure, corruption, or evil, however pervasive, can ultimately destabilize the path of truth.

Furthermore, this passage indicates that a resolute, at times confrontational reform may be necessary for the sake of a holy purpose. Through the temple cleansing (John 2:13–22), Jesus showed how He decisively acted when the temple had lost its original function, becoming a den of merchants. The religious authorities hated Him and persecuted Him for it, but He never wavered. Likewise, when the church invokes the term “reform,” it should recall Jesus’s zeal. If corrupt leaders, like Annas, fill the church with false practices, it must be cleansed and renewed. Such reform is accomplished through the power of the gospel and the guidance of the Holy Spirit, not through mere human methods. Though the process may seem arduous and lonely, it ultimately leads to God’s victory.

Pastor David Jang thus preaches that, to fulfill its mission of shining the light of the gospel to the world, the church first needs an “internal reformation.” If the church is already compromised by avarice and the thirst for authority among its leaders, the gospel of the cross is easily distorted. Consequently, society will point fingers at the church, and evangelistic opportunities will be lost. Contemplating Jesus being taken to Annas helps us realize how deadly internal church corruption can be. Just as the Lord Himself was handed over to the temple’s power brokers, so too can unchecked greed cripple the church from within and severely damage its witness to the world.

What, then, is the way out of such a crisis?

  1. We must hold up Jesus’s life and teaching as our primary standard. Jesus refused to compromise with high priests or any other authority figures, and He focused solely on doing the will of the Father (John 4:34). If the church today has drifted from the spirit of Scripture by becoming entrenched in tradition or the dictates of human leaders, we must return courageously to the biblical path.
  2. We should earnestly seek the work of the Holy Spirit, coupled with a communal repentance. Peter and the disciples, after encountering the risen Jesus, were transformed at Pentecost by the power of the Holy Spirit (Acts 2). This shows that “the fullness of the Spirit” is the vital force by which the church is revitalized. As the church becomes sensitive to the Spirit’s movement and turns from its sins, it can once again become a vibrant community of life.
  3. We must put Christlike love and care into practice, grounded in biblical truth, rather than engaging in mutual condemnation or harm. Before going to the cross, Jesus washed the disciples’ feet (John 13) and gave them a new commandment of love, establishing love as the essence of the church’s identity. This is the antithesis of Annas’s oppressive style of leadership. Jesus modeled servant leadership by lowering Himself. Hence, any attempt within the church to hold power and dominate others is in direct conflict with the example of Jesus.
  4. Finally, the church must ensure transparency and accountability in areas such as finances and governance structures. In the ancient temple, Annas and his family exploited the practice of buying and selling sacrificial animals as a source of illicit gain. Likewise, if the modern church fails to manage its finances transparently, it creates an environment ripe for those seeking personal advantage, leading to internal corruption.

By pursuing such spiritual and systemic reforms, the church can be drawn back to authentic worship. In the same way Jesus declared, “I have said nothing in secret” (John 18:20), the church should also act with integrity and live in the light. Then, when confronted by society’s criticism or skepticism, the church can more boldly proclaim the gospel, just as the disciples overcame their fears after Pentecost and preached courageously, expanding God’s Kingdom.

The story told in John 18:12–22 is not about blaming the Jewish religion of the first century. Rather, it exposes a universal pattern of sin repeated across the ages. “Leaders of Annas’s type” have appeared repeatedly in church history, and they exist even today in churches or other religious bodies worldwide. Therefore, every time we read this text, we must ask ourselves, “Am I complicit in any corrupt system? Am I standing firmly on the truth of Jesus?” Pastor David Jang has long exhorted the church to ceaselessly confirm its identity before the Word, never forgetting that fidelity to the way of Jesus is the most important standard—beyond outward success or numerical growth.

On a personal level, we grasp our own weakness through Peter’s denial. No matter how passionately we serve the Lord, we might deny Jesus if we face severe threats or disadvantages. We cannot walk the path of true discipleship by our own strength and determination alone. We need the Holy Spirit’s help and the restorative grace of the risen Lord. In this sense, Peter represents our own self. Yet, just as Jesus forgave and reinstated Peter at the Sea of Tiberias (John 21:15–17), so too any believer who sincerely repents can receive a new calling. Rather than merely condemning us for our denial, the Lord offers fresh opportunities.

In conclusion, the phrase “Then they took Him first to Annas” (John 18:13) marks both the beginning of Jesus’s passion narrative and the pivotal contrast between the evil of entrenched religious power and Jesus’s true authority. Pastor David Jang, reflecting on this text, argues that the church and believers—following the example of Jesus—must not remain silent in the face of systemic corruption but instead proclaim the truth. When corruption is uncovered, we must act with the same resolve Jesus showed when cleansing the temple. Furthermore, Jesus’s obedient suffering ultimately identifies Him as “the Lamb of God who takes away the sins of the world” (John 1:29), and that path of obedience led to the victory of the resurrection—a key proclamation of the gospel.

Contemplating these scenes of Jesus being tried unjustly gives us a fresh perspective on the entire crucifixion narrative. The cross is not just a cruel instrument of execution; it is the supreme manifestation of God’s absolute love, who hates sin but loves sinners to the very end. And that love could not be blocked by any human authority. As Pastor David Jang repeatedly stresses, if there had been no cross, the Christian message of salvation would remain incomplete, and without the resurrection, Jesus’s death would have ended in tragedy. But the cross and resurrection together form the core of God’s redemptive work, through which all humanity can receive new life and eternal hope.

Today’s church and believers bear a grave responsibility: to guard the message of the cross and proclaim it, while rejecting any resemblance to the corrupt spiritual leadership personified by Annas. Meditating on how Jesus stood firm, insisting on truth despite unjust suffering, should embolden us to forsake compromise with the world or self-justification, instead living out the gospel in the power of the Spirit. And even if some have failed or succumbed to fear and denied the Lord, they can still find restoration, just as Peter did—this is the power of the gospel.

John 18:12–22 thus provides a deep well of reflection: the exposure of corrupt religious authority, Jesus’s courageous endurance on the path to the cross, the disciples’ weakness and their subsequent restoration, and God’s redemptive plan of replacing the “old temple” with the “new temple.” Believers reading this passage come away reaffirming that the church must have Jesus alone as its Head, and no human authority can stand above the truth. Moreover, while failures and shame may arise in the life of faith, we can stand again in the love of the risen Lord and the presence of the Holy Spirit. Pastor David Jang explains that, though the way Jesus walked was marked by suffering, it was simultaneously the way of resurrection, completing our salvation. By dwelling in Christ, the true temple, the church can overcome every worldly or religious corruption and experience spiritual victory. This is precisely why the line “They led Him first to Annas” continues to speak so powerfully to us today. We who join Him on that road must always remember the Lord’s suffering and resurrection, shining the light of the gospel in our present age.

www.davidjang.org

La ira de Dios y la necesidad de salvación – Pastor David Jang

by

I. La ira de Dios y la impiedad e injusticia humanas

El pasaje de Romanos 1:18-19 es un texto clave en el que el apóstol Pablo, al iniciar la parte principal de su Epístola a los Romanos, describe la realidad pecaminosa de la humanidad y la ira de Dios que recae sobre ella. El pastor David Jang, a lo largo de diversas predicaciones y exposiciones, ha enfatizado que este pasaje constituye un fundamento esencial para comprender la estructura global de Romanos y su doctrina de la salvación. De hecho, al leer la Epístola, vemos que el orden en que se proclama el evangelio es primero el ‘pecado’ y luego la ‘salvación’. No se trata solo de una característica estructural; para entender adecuadamente las buenas nuevas, antes debemos percibir con claridad la naturaleza del pecado y la razón por la cual el ser humano necesita desesperadamente ser salvo.

Pablo escribe su carta a un gran número de gentiles que habitaban en Roma. Esta ciudad era, en su época, un símbolo de civilización y prosperidad secular, pero también un lugar donde el pecado y la corrupción humana se manifestaban de forma extrema. Los romanos, en su mayoría, no se consideraban pecadores; más bien se enorgullecían de su refinada cultura, de su sabiduría, de su poderío militar y de sus riquezas, y no sentían conciencia de culpa alguna. Tal vez se preguntaban desconcertados: “¿Qué pecado tenemos nosotros? ¿Qué habría hecho mal esta gloriosa Roma para que se nos hable de la necesidad de salvación?”. Sin embargo, con el fin de explicar por qué la humanidad necesita salvación, Pablo desarrolla una argumentación muy lógica acerca de la profundidad del pecado que domina al hombre ante Dios.

En su exposición sobre Romanos 1:18-19, el pastor David Jang destaca especialmente que el versículo 18, que menciona la “ira de Dios”, describe tanto la consecuencia de todo pecado como el estado de enemistad existente entre Dios y la humanidad. La expresión “la ira de Dios” no alude a un arrebato emotivo similar a los de los seres humanos, ni a una mera proyección de nuestras pasiones sobre Él. Dios es perfecto y bueno, y su ira se fundamenta en Su santidad y justicia. Es la respuesta justa de un Dios santo que juzga el pecado. Ante Él, los hombres, que viven en “impiedad e injusticia”, han roto su relación con Dios y, por ello, Efesios 2:3 señala que somos por naturaleza “hijos de ira”.

El término “impiedad” se refiere a la transgresión en nuestra relación vertical con Dios: en vez de honrarlo y adorarlo, el hombre lo olvida y vive sin querer tenerlo presente en su corazón. Por otro lado, la “injusticia” describe la transgresión que se expresa de manera horizontal en las relaciones humanas: dañamos a los demás, los oprimimos y manifestamos corrupción a través de la deshonestidad, la hipocresía, la codicia, etc. En Romanos 1:18, Pablo menciona a quienes “con injusticia restringen la verdad”: personas que deliberadamente impiden la difusión de la verdad, acallan a quienes la proclaman o, incluso, hacen caso omiso de la conciencia que Dios ha impreso en lo más profundo de su ser.

Como señala David Jang, la mayoría de la gente teme enfrentarse a la cuestión del pecado. Reconocer que uno es pecador implica exponer nuestras limitaciones y vergüenzas. Por ello, de manera instintiva, muchos reaccionan con resistencia: “¿Por qué he de ser un pecador?”. Así, aunque tratemos de anunciar la profunda alegría y significado del término “salvación”, si antes no explicamos la razón de esa necesidad de salvación, la gente tenderá a pensar: “No creo necesitar algo así”. Para solventarlo, Pablo desarrolla detalladamente la doctrina del pecado y expone progresivamente cuánto se ha alejado la humanidad del orden y de la justicia establecidos en la creación divina.

En Romanos 1:18 se lee: “Porque la ira de Dios se revela desde el cielo contra toda impiedad e injusticia de los hombres que detienen con injusticia la verdad”. Este versículo no explica directamente por qué el pecado provoca la ira de Dios, pero los versículos siguientes (1:19-32) profundizan en la naturaleza del pecado y en sus resultados. David Jang, en su comentario de este texto, indica que la ira de Dios se debe a que la impiedad y la injusticia humana son caminos que llevan a la autodestrucción, y Dios no deja que eso ocurra sin intervenir. Del mismo modo que un padre no permanece indiferente cuando ve que su hijo se precipita hacia el mal, a veces manifestando enojo y corrigiendo con firmeza, la ira de Dios encierra, al mismo tiempo, un fuego santo y una advertencia de amor. Aunque la Biblia afirme que Dios es amor, ese amor no tolera ni consiente que el hombre persista en el pecado y se autodestruya. Su amor está ligado a la santidad, así que ante todo pecado que destruye la relación básica entre Él y el hombre, hay un juicio y una ira justos.

El pastor David Jang insiste con frecuencia en sus predicaciones: Dios es un ser personal; no es una idea filosófica desprovista de emoción. En la filosofía griega antigua, a menudo se concebía la deidad como un ente omnisciente, omnipotente, pero carente de sentimiento. Sin embargo, la Biblia nos revela a un Creador y Padre que se lamenta y se indigna cuando su creación se entrega al pecado. Tanto en Jeremías como en Oseas encontramos expresiones del corazón de Dios, que experimenta celos, dolor y enojo con la humanidad. Se trata de un Dios que, siendo soberano absoluto, contempla al hombre en el marco de una relación de amor. Y cuando dicha relación se ve rota por el pecado, su “ira” surge como una reacción ineludible de su santidad y su amor.

“Impiedad e injusticia”, que resumen el pecado humano, pueden relacionarse con los mandamientos que incumben directamente a Dios y con aquellos que rigen la conducta con el prójimo. Por más que el mundo progrese y la tecnología avance, es imposible que el hombre realice la verdadera justicia y bondad al margen de Dios. Incluso en un imperio tan bien organizado jurídicamente como Roma, con tradiciones filosóficas y éticas desarrolladas, como el estoicismo o el epicureísmo, la impiedad y la injusticia se revelaron de forma extrema. El hombre caído no puede resolver su problema fundamental con meras disciplinas morales ni con reflexiones filosóficas, pues el pecado no consiste en un simple desliz individual, sino que es la consecuencia de la ruptura de la relación entre Dios y el hombre.

Pablo prosigue afirmando que a causa del pecado “la ira de Dios se revela desde el cielo”. El pastor David Jang explica que la expresión “desde el cielo” muestra que, en la medida en que se acumula el pecado humano y llega a su clímax, se hace inevitable que el juicio divino caiga en el momento oportuno. Dios es paciente y da muchas oportunidades, pero al final juzga el pecado con justicia, manifestando así su santidad y su justicia. Los ejemplos del Antiguo Testamento —el diluvio en tiempos de Noé, la destrucción de Sodoma y Gomorra, el exilio del pueblo de Israel— demuestran que las advertencias de Dios ante el pecado no son vanas. En el Nuevo Testamento, las enseñanzas de Jesús acerca del juicio final y la historia de Ananías y Safira en el libro de Hechos muestran el carácter inquebrantable de la ira divina frente al pecado.

En la actualidad, no pocos creyentes se sienten incómodos ante la idea de la “ira” divina, o tienden a exagerar únicamente el amor de Dios, cayendo en distorsiones. Sin embargo, si no existiera ira contra el pecado, el amor de Dios sería un concepto vacío. Si es cierto que Dios es santo y que el pecado lleva al hombre a la ruina, el permitir que el pecado continúe sin corrección no puede considerarse amor. El pastor David Jang utiliza con frecuencia la analogía de la relación entre padres e hijos para explicar este punto. Si los padres observan que su hijo va por un camino peligroso y, alegando amarle, no lo disciplinan ni lo corrigen, no sería amor auténtico, porque están dejando que su hijo camine directo hacia su destrucción. Del mismo modo, Dios le dice a la humanidad: “¡Detente!” ante el pecado, da oportunidades para el arrepentimiento y, en último término, ejecuta el juicio sobre el pecado. Esa es la ira de Dios.

Aunque Pablo se centra en el “pecado de los gentiles”, englobando el pecado de aquellos que no conocen a Dios, la raíz principal que señala es la “impiedad”. Cuando la relación con Dios (dimensión vertical) se rompe, la consecuencia natural es la ruptura en las relaciones con los demás (dimensión horizontal). Los grandes males sociales como la injusticia, las guerras, la violencia, la opresión y la depravación sexual se derivan de la “impiedad”. Una vida que rechaza a Dios o no lo honra ni lo reverencia acaba produciendo toda clase de maldad. Romanos 1, en sus versículos finales, describe que la gente, en lugar de dar gloria a Dios, se entrega a la adoración de ídolos, imágenes ficticias y engañosas, sirviendo a sus deseos, con lo que el pecado y la corrupción se propagan en todos los ámbitos.

En este contexto, el pastor David Jang subraya que la Iglesia y los creyentes no deben esquivar la confrontación con el pecado. El pecado ha de ser expuesto para que quien lo comete pueda arrepentirse y hallar el camino a la salvación. Si en la comunidad de fe se tolera un pecado oculto, ese pecado continúa gangrenándose hasta convertirse en algo más serio. Así sucede también a nivel individual y en una nación o sociedad entera. Encubrir el pecado de forma ambigua no es un acto de amor, sino que, por el contrario, profundiza sus raíces. A lo largo de la Biblia, Dios muestra repetidamente que no permite el pecado y que, llegado el momento, ejerce su juicio con ira.

Esta exposición sobre el pecado se extiende desde Romanos 1:18 hasta 3:20. En términos esquemáticos, primero (1:18-32) Pablo describe el pecado de los gentiles; luego (2:1–3:8) denuncia el pecado de los judíos, y por último (3:9-20) concluye que tanto judíos como gentiles están bajo el dominio del pecado. En resumen, no hay justo, ni siquiera uno (Ro 3:10). Este razonamiento exhaustivo sobre la universalidad del pecado prepara el fundamento para la afirmación de que solo Jesucristo puede salvarnos del pecado.

La respuesta de Dios al pecado es su “ira”. Puede que en el mundo experimentemos la ira en diversas formas, pero la ira humana suele ser pecaminosa e imperfecta. En cambio, la ira divina es un juicio justo contra el pecado y un recurso santo que persigue la salvación del hombre. Según explica el pastor David Jang, precisamente por eso Romanos inicia su exposición refiriéndose al pecado y a la ira: el ser humano debe darse cuenta de su pecado y de que está bajo la ira de Dios para poder apreciar lo valioso que es el evangelio, “poder de Dios para salvación a todo aquel que cree” (Ro 1:16).

Por ende, la “ira de Dios” mencionada en Romanos 1:18 es un punto medular que no debemos pasar por alto. Pablo, al abrir el cuerpo principal de su epístola, enfatiza la ira de Dios como un tema crucial que describe cómo recae sobre la impiedad y la injusticia humanas (el pecado). Al igual que los romanos de la antigüedad, la gente de hoy, orgullosa de los adelantos científicos y tecnológicos, la prosperidad económica, etc., tiende a cuestionar: “¿Por qué habríamos de necesitar salvación?”. Pero si el hombre no ve que verdaderamente está en pecado, jamás sentirá la urgencia de la salvación. En este punto insiste el pastor David Jang: la proclamación de la “ira de Dios” en Romanos 1:18 sigue siendo tan importante como siempre, porque sin el reconocimiento del pecado, no hay anhelo real de salvación.

Detrás de esta ira se halla el pecado “que con injusticia restringe la verdad”. Con frecuencia, cuando se anuncia la verdad, algunos reaccionan con hostilidad y tratan de silenciarla, porque cuanto más luce la luz de la verdad, más evidente se hace el pecado. A lo largo de la historia de la Iglesia, ha habido siempre fuerzas empeñadas en sofocar el evangelio. Pero la Palabra de Dios no puede ser acallada por el hombre. Dios respalda a quienes Él ha llamado para proclamarla, y la Iglesia, en medio de la persecución, ha defendido y difundido la verdad. Así se cumple lo que dice Isaías 40:8: “Sécase la hierba, marchítase la flor; mas la palabra del Dios nuestro permanece para siempre”.

La finalidad del mensaje de la ira de Dios no es intimidar a la gente o sumirla en culpa, sino, en el fondo, llamar al arrepentimiento y atraer a Dios a quienes se han apartado. Si el hombre no se da cuenta de su pecado, no puede recibir la salvación. Por ello, Pablo lo denuncia con claridad. Cuando la Iglesia omite señalar el pecado o lo suaviza demasiado, la gente pierde de vista la gravedad de su condición pecaminosa y no siente necesidad de salvación. Así, el evangelio se reduce a “buenas palabras” y pierde su fuerza transformadora. Por tal razón, la Iglesia primitiva y Pablo daban un gran énfasis a la conciencia del pecado, algo que, según recalca David Jang, sigue teniendo vigencia en la Iglesia actual.

En definitiva, Romanos 1:18 menciona la “ira de Dios” y la sitúa en una posición muy significativa dentro del evangelio. Para comprender debidamente el amor y la salvación de Dios, primero hemos de reconocer la realidad del pecado y la justa ira que Dios ejerce sobre él. Pasar por alto esta verdad imposibilita comprender la gracia y el poder del evangelio. La salvación es precisamente “del pecado”, y quien ignora qué es el pecado tampoco sabrá qué es la salvación.

Así, la “impiedad e injusticia” que despiertan la “ira de Dios” describen un problema esencial que el hombre no puede resolver por sus propios medios. Solo cuando el ser humano se ve ante la ira divina, comienza a sentir la necesidad de arrepentirse y de volverse a Dios. Ni la grandeza cultural, el poder ni la prosperidad de Roma pudieron encubrir este problema, del mismo modo que hoy nada de lo que el mundo ofrece puede aligerar la carga del pecado y el peso de la ira divina. Tal es la urgencia de la condición humana que Pablo quería dejar clara, y este es, a su vez, el motivo por el que precisamos el evangelio.

II. La conciencia de Dios en el interior humano y la necesidad de la salvación

Romanos 1:19 se enlaza al tema del pecado y la ira de Dios con la afirmación: “porque lo que de Dios se conoce les es manifiesto, pues Dios se lo manifestó”. Sorprendentemente, Pablo declara que incluso los incrédulos (gentiles que todavía no conocían a Jesús) tienen ya la posibilidad de “conocer a Dios”. Esto alude a que el ser humano, al ser creación de Dios, mantiene un vínculo ineludible con su Creador. Aunque vive en impiedad e injusticia, el hombre conserva dentro de sí una cierta capacidad de reconocer a Dios.

El pastor David Jang enseña que este versículo pone de relieve que “el hombre, desde su nacimiento, siente un anhelo innato por Dios, y aunque haya caído en el pecado, no está completamente destruido”. En efecto, a causa del pecado, el hombre está condenado a morir espiritualmente, pero en su interior persiste la “imagen de Dios” —o al menos residuos de ella— que incluye la razón, la voluntad libre, el sentido moral y la inclinación religiosa. Es por esto que, a lo largo de la historia, la humanidad ha buscado de manera constante a “un dios” o “un ser absoluto”.

Pablo menciona “lo que se puede conocer” de Dios en dos sentidos. Primero, se refiere a la revelación general mediante el “mundo creado”. En el versículo 20 de Romanos 1 profundiza en ello. Por medio de la naturaleza y el universo, Dios ha dado a conocer parte de su poder y deidad. El orden y armonía del cosmos, el cambio regular de las estaciones, la precisión de los astros y la maravilla de la vida revelan de forma intuitiva que no somos producto de una casualidad, sino que existimos bajo un plan cuidadoso del Creador. Muchos filósofos y científicos han llegado a admitir la existencia de un ser supremo al contemplar el orden del universo.

Segundo, existe el ámbito de la conciencia y de la razón en el interior del hombre. El pastor David Jang señala que el hecho de que el ser humano experimente remordimiento cuando peca, distinga el bien del mal y busque un propósito para su existencia, denota la presencia de un anhelo natural de Dios en él. Es común que la gente, en algún momento de su vida, enfrente la pregunta trascendental: “¿Quién soy? ¿Por qué vivo?”. Este interrogante surge de la ansiedad y el vacío espiritual que siente la persona alejada de Dios. Solo podemos hallar la respuesta en Dios. San Agustín lo expresó así: “Nuestro corazón está inquieto hasta que descanse en ti”, indicando que el hombre no puede hallar reposo sin Dios.

El problema es que, si bien el hombre tiene esa capacidad básica de “conocer a Dios”, se niega a recibir esa revelación. Pablo prosigue diciendo: “Habiendo conocido a Dios, no le glorificaron como a Dios, ni le dieron gracias” (Ro 1:21). A pesar de las pruebas de la existencia divina y la voz interior que les interpela, los humanos, en su orgullo, rechazan a Dios. O sustituyen a Dios con ídolos, prestan más atención a la mentira que a la verdad y se afanan en exaltarse a sí mismos. De ahí que la impiedad y la injusticia se agraven.

David Jang explica que rehusar a Dios conduce al hombre a “ansiedad, soledad, vacío y desesperación”. El pecado genera temor; buscar saciarse en los deseos mundanos solo proporciona satisfacciones efímeras, mientras la sensación de futilidad perdura. La soledad por la falta de un amor auténtico, la incertidumbre ante el futuro y la desesperanza son síntomas que revelan la “ausencia de Dios” en el alma humana. Por eso, incluso quienes no creen, en momentos de angustia existencial, claman a alguna divinidad o ente superior.

La verdad, sin embargo, es que ninguna disciplina moral o reflexión filosófica basta para reconciliarnos con Dios. Aunque puedan facilitar la búsqueda de Dios, mientras no se resuelva el problema del pecado, la comunión verdadera con Él es imposible. Este es el mensaje principal de Pablo en Romanos: el hombre no puede resolver el pecado por su cuenta; únicamente por la cruz y la resurrección de Jesucristo podemos alcanzar el perdón y la justificación. Mediante la fe en Cristo participamos de esa gracia, la que constituye el núcleo de la soteriología en la Epístola a los Romanos.

Por consiguiente, el hecho de que tengamos en nuestro interior “lo que de Dios se conoce” no basta para resolver el problema del pecado. Necesitamos el evangelio. El pastor David Jang subraya que para experimentar la verdadera libertad, la liberación del pecado y la paz del alma, es indispensable aceptar el evangelio de Jesucristo. También Jesús invita: “Venid a mí todos los que estáis trabajados y cargados” (Mt 11:28), y “Si alguno tiene sed, venga a mí y beba” (Jn 7:37). Esta invitación no exige rituales complicados ni méritos humanos; se trata sencillamente de “volver a Dios”, eje esencial de las buenas nuevas.

A veces incluso la religión institucional se convierte en un obstáculo para encontrar a Dios cuando se mercantiliza la fe o se insisten en prácticas y méritos humanos que llevan a la gente a creer erróneamente que primero deben cumplir ciertas condiciones para poder acercarse a Dios. Ese no es el mensaje de la Biblia. Romanos 3:24 dice que somos justificados gratuitamente por su gracia, mediante la redención que es en Cristo Jesús. Efesios 2:8-9 lo expresa también con claridad: “Porque por gracia sois salvos por medio de la fe… y esto no de vosotros, pues es don de Dios; no por obras, para que nadie se gloríe”.

En sus mensajes, David Jang frecuentemente emplea la parábola del hijo pródigo (Lucas 15) para ilustrar la relación entre Dios y el hombre. El hijo pródigo simplemente decidió: “Regresaré a mi padre”. No hubo requisitos ni condiciones; el padre corrió a su encuentro y le restituyó su posición de hijo. No se exigió un proceso complejo ni un costo. El hombre, a causa de la culpa, el orgullo o la distorsión que el mundo promueve, a menudo cree que debe “prepararse más” antes de acudir a Dios. Sin embargo, la Escritura deja claro que quienquiera que clame a Dios con sinceridad, Él no lo desechará. “He aquí, yo estoy a la puerta y llamo” (Ap 3:20). Dios mismo se acerca primero, aguarda nuestro retorno, y en el momento en que abrimos el corazón, su gracia actúa: somos perdonados y empieza la obra de la salvación.

El anhelo del alma, ese sentido de vacío y desasosiego que aflora cuando intentamos vivir sin Dios, demuestra que pertenecemos a Él. Ninguna satisfacción terrenal o distracción puede llenar este vacío de manera definitiva. Los pensadores romanos, como Séneca o Marco Aurelio, se esforzaron por encontrar sentido a la vida, acudiendo al estoicismo para hallar serenidad interior; no obstante, jamás pudieron hallar la solución última al problema del pecado. Pablo les anuncia que la auténtica respuesta descansa en Dios.

David Jang destaca que la frase “pues Dios se lo manifestó” implica que Dios no desea ignorar ni abandonar al hombre a su suerte. Desde la creación hasta el presente, Dios se revela al hombre de múltiples maneras: a través de la naturaleza, de la conciencia, de la historia, y de forma definitiva en Jesucristo. El punto crucial está en si el hombre lo recibe o lo rechaza.

Si el hombre persiste en rechazarlo, persiste en la impiedad y en la injusticia, y finalmente sufre la ira de Dios (Ro 1:18). Pero si lo acepta, se restablece la comunión con Dios, la relación de “reconciliación” (véase Romanos 5). Esta reconciliación es la salvación misma y significa que quien ha nacido de nuevo pasa a poseer la vida eterna. Teológicamente, el pecado que rompió nuestra relación con Dios es perdonado por la obra de Cristo. Así lo expresa el pastor David Jang: “En el momento en que reconocemos nuestro pecado y volvemos a Dios, recobramos la condición de hijos con que fuimos creados inicialmente”.

No se trata de un simple cambio de adscripción religiosa ni de participar en un acto de culto. Es descubrir “quién soy” en esencia, de dónde vengo y adónde voy, el propósito y significado últimos de la vida. Lo que dijo San Agustín —“mi alma no halla reposo sino en ti”— expresa la esencia de la existencia humana a través de los tiempos: fuimos creados a imagen de Dios, y solo en Él encontramos la plenitud, la paz, el gozo y el amor.

Entre tanto, el mundo propone muchos sustitutos, pretendiendo que pueden sustituir a Dios: dinero, poder, fama, placer y toda clase de ídolos. Todos ellos prometen felicidad, pero solo producen complacencias momentáneas y un vacío mayor. Así, el hombre prosigue su errancia espiritual. Para David Jang, “creer en Jesús” significa volver al ser auténtico que Dios diseñó. No se trata de afiliarse a una institución religiosa o apegarse a una liturgia, sino de un proceso de autodescubrimiento esencial: comprender mi verdadera identidad, origen y destino, y el sentido que guía mi vida.

Dado que el hombre ya tiene, en cierto modo, la capacidad de “conocer a Dios”, en cualquier momento puede ocurrirle que, alzando su clamor hacia el Señor, Dios le responda. El Apocalipsis 3:20 (“He aquí, yo estoy a la puerta y llamo”) muestra que es Dios quien nos invita primero a volvernos a Él. Y cuando abrimos nuestro interior, la gracia divina nos alcanza y se inicia la salvación: el perdón de los pecados y el regalo de la vida eterna.

Ninguna prosperidad o entretenimiento mundano puede resolver definitivamente la sed del alma. Los filósofos y eruditos de la Roma antigua, como vemos, se preguntaban por el sentido de la existencia, pero no hallaban respuesta al problema esencial del pecado. Pablo proclama a estos mismos romanos que la respuesta verdadera está en Dios.

El pastor David Jang también reflexiona que “Dios se lo manifestó” implica que el deseo de Dios no es mantener al hombre en la ignorancia, sino mostrarse y guiarlo hacia Él. La iniciativa es divina, y el hombre puede acoger o rechazar esa revelación. Si la rechaza, incurrirá en la ira descrita en Romanos 1:18. Si la acepta, tendrá la “reconciliación” (Romanos 5), es decir, la salvación y la vida eterna. Es la restauración de la relación rota por el pecado a través de Cristo. David Jang subraya que cuando uno reconoce con sinceridad que es pecador y se vuelve a Dios, recupera la esencia de sí mismo como “hijo de Dios”.

No es asunto de cambiar de religión o adoptar un formato de culto diferente; es partir de la convicción de que “sin Dios no puedo ser plenamente yo”. La famosa frase de San Agustín —“estamos hechos para Dios y nuestro corazón no halla sosiego si no descansa en Él”— resume la verdad universal de la condición humana. Fuimos creados a imagen de Dios y solo en la comunión con Él podemos hallar la paz y el gozo genuino.

A pesar de ello, el mundo ofrece una variedad de ídolos que fingen saciar ese deseo innato. El dinero, el poder, el prestigio, el placer y diversas ideologías pretenden conducir al hombre a la felicidad, pero al final solo brindan satisfacción efímera, acrecentando la sed interior. Por ello, muchos vagan incesantemente, con un vacío cada vez mayor. David Jang predica que la fe en Jesús implica, en realidad, el retorno a la identidad original. No se reduce a unirse a un grupo religioso o atenerse a reglamentos; es recobrar la consciencia de nuestra creación en Dios y de que sin Él estamos incompletos.

El hombre puede reconocer a Dios porque cuenta en su interior con “lo que de Dios se conoce”. De hecho, toda cultura humana ha intentado expresar la búsqueda de lo divino o de lo trascendente. Pero esa búsqueda se ha desviado a menudo hacia la idolatría y ha terminado enfocándose en conceptos que no son el Dios verdadero, sino meras creaciones humanas. Por eso Pablo continúa exhortando: “No se engañen con sus muchos dioses, ni con las filosofías erradas ni con la deificación del Imperio; vuelvan la mirada al Creador único y verdadero”.

Así, Romanos 1:19 (“porque lo que de Dios se conoce les es manifiesto”) confirma la dimensión religiosa y espiritual innata del ser humano. No obstante, en paralelo, Romanos 1:18 presenta la “ira de Dios”. Esto revela la naturaleza dual de la existencia humana: por un lado, anhelamos a Dios; por otro, nos rebelamos contra Él por el pecado. Desde una perspectiva teológica, esta tensión puede describirse como la coexistencia del “pecado original” y la “imagen de Dios”.

En sus predicaciones, David Jang señala que, por ello, los cristianos debemos “denunciar el pecado, pero a la vez creer que el ser humano conserva ese anhelo y potencial para hallar a Dios”. Si nos limitamos a decir al mundo: “Ustedes son pecadores que irán al infierno”, seguramente muchos se cerrarán. Pero, como hace Pablo, hemos de señalar el pecado con claridad y, al mismo tiempo, extender la esperanza que surge de decir: “En ustedes hay una semilla de anhelo hacia Dios; si se vuelven a Él, serán transformados”. Porque, aunque el hombre es pecador, tiene también la posibilidad de salvación. Ese potencial se vuelve realidad por medio del evangelio.

La esencia del evangelio es que el ser humano no necesita aportar méritos ni cumplir requisitos complejos; con solo invocar el nombre de Jesucristo y recibirlo como Salvador, halla el perdón de pecados y la vida eterna: “Porque todo aquel que invoque el nombre del Señor será salvo” (Ro 10:13). Al igual que el hijo pródigo que vuelve a la casa paterna, cualquier pecador puede volver a Dios y, al hacerlo, recobra su condición de auténtico hijo. Romanos, más adelante, muestra de manera sistemática cómo la salvación incluye la justificación, la santificación y, finalmente, la glorificación. Pero todo empieza por “reconocer el pecado y volverse a Dios” de corazón.

La Iglesia, por su parte, lleva la enorme responsabilidad de anunciar este mensaje, sin ignorar que ella misma también está expuesta a tentaciones y a la secularización. Es fácil que, incluso dentro de la Iglesia, la “conciencia de Dios” se distorsione o se manipule para otros fines. El pastor David Jang advierte que cuando la Iglesia, lejos de ser luz de la verdad, se dedica a los negocios o a ejercer un poder abusivo, pierde la pureza y la fuerza del evangelio, y obstaculiza el deseo de la gente de buscar y encontrar a Dios. Si el evangelio, en vez de proclamar la gracia incondicional de Dios, se tergiversa poniendo el énfasis en los logros humanos, no conduce a la verdadera libertad del alma.

Así, la Iglesia y los creyentes deben examinarse continuamente. Igual que en Romanos 2 Pablo reprende a los judíos: “¿Tú, que juzgas a los gentiles, no haces lo mismo?”, si la Iglesia denuncia el pecado y, a la vez, vive en pecado, eso sería pura hipocresía. La comunidad de fe no debe “restringir la verdad” con su propia impiedad e injusticia. Por el contrario, está llamada a iluminar el pecado y guiar al arrepentimiento, ofreciendo el perdón y la reconciliación del evangelio. Ha de ser un canal de la verdad y no limitarse a la condenación, sino abrir el camino a la salvación.

Romanos 1:19 encierra un mensaje de esperanza: “si el hombre abre el corazón, puede reconocer a Dios y volverse a Él”. Posteriormente, en la segunda parte del capítulo 1 (vv. 24, 26, 28), Pablo menciona tres veces que Dios “los entregó” a sus pasiones. Cuando las personas persisten en su rechazo a Dios, éste respeta su libre albedrío y permite que prosigan en su camino de perdición, cargando con las consecuencias de su elección. El ser humano, creado con libre voluntad, asume entonces la responsabilidad de afrontar el desenlace de vivir según sus propias pasiones.

¿Cuál es la respuesta? A partir del capítulo 3 de Romanos, Pablo muestra la solución: gracias a la expiación realizada por Jesucristo, cualquier pecador puede ser justificado y escapar de la ira de Dios, para entrar en la vida eterna. Este es el evangelio que constituye “poder de Dios para salvación” (Ro 1:16). La contundente declaración de la culpa universal en 1:18–3:20 hace resplandecer aún más el glorioso poder del evangelio: cuanto más consciente es el hombre de su pecado y su desesperanza, más grandiosa aparece la gracia de Cristo.

El pastor David Jang insiste: incluso si el hombre tuviese en su interior la capacidad de reconocer a Dios, sin Jesucristo y el evangelio, seguiría imposibilitado de alcanzar la salvación. Ni la revelación general ni la conciencia moral resuelven el pecado de raíz. Sin embargo, el hecho de que Dios haya sembrado en nosotros esa “búsqueda innata de Él” indica que, al oír el mensaje del evangelio, el hombre puede responder a esa voz interior. Por eso la Iglesia ha de proclamar el evangelio con valentía, confiando en que el Espíritu Santo tocará el anhelo profundo que hay en cada corazón humano.

Resumiendo, Romanos 1:18 y 19 describen conjuntamente la ira de Dios y la posibilidad de que el hombre conozca a Dios. Esta combinación plantea la pregunta de por qué necesitamos la salvación y cómo podemos obtenerla. Debido a la impiedad e injusticia, estamos bajo la ira divina; pero, al mismo tiempo, la conciencia de Dios que llevamos nos permite, si nos arrepentimos y aceptamos el evangelio, alcanzar la salvación. Así llega Pablo a la conclusión en Romanos 3: no hay justo, pero la redención en Cristo es accesible a todo el que cree. Este es el corazón del mensaje de salvación, tan válido hoy como entonces.

Ninguno de nosotros puede jactarse de estar libre del pecado y de la ira de Dios, según la Escritura. Sin embargo, esa realidad no anula nuestra esperanza, porque Dios ha impreso en nosotros la semilla de la búsqueda de Él y ha abierto un camino de salvación en Cristo. Al comprender esto, el hombre halla su verdadero yo al reconciliarse con Dios, recuperando el sentido y el propósito de su existencia.

David Jang explica que “el evangelio es el poder de Dios para dar vida al hombre bajo el pecado”, y que “el hombre puede reconocer su pecado gracias a la voz interior (la ley moral, la conciencia) y la revelación que Dios hace por medio de la creación”. Cuando se anuncia el evangelio, muchos advierten con sorpresa: “Esto es lo que siempre he anhelado”, o un sentimiento de culpa que estaba adormecido surge a la superficie y los conduce al arrepentimiento. Ese “volverse a Dios” o “venir a Cristo” marca el inicio de la salvación que describe Romanos.

Romanos 1:18-19 enseña que, aunque el hombre esté de espaldas a Dios, éste sigue llamándolo para que se vuelva a Él. Pero, si el hombre rechaza esa llamada, no puede escapar de la ira provocada por el pecado. Este mensaje valía para la Roma de Pablo y vale para cualquier civilización. En la actualidad, a pesar de los avances científicos y el bienestar material, el vacío y la ansiedad interiores no han desaparecido. Ello confirma que, aunque llevamos “lo que de Dios se conoce” dentro de nosotros, vivir sin Él inevitablemente produce esa desazón.

Si escuchamos el mensaje del evangelio y abrimos nuestro corazón, ya no permaneceremos como esclavos del pecado. Podemos escapar de la ira divina y ser adoptados como hijos de Dios. Ésta es la verdad que la Iglesia debe proclamar al mundo. Cada persona puede acoger o rechazarla, y de esa elección depende su destino. Si aceptamos el mensaje y acudimos a Dios con arrepentimiento y fe, recibimos perdón y vida eterna; si lo rechazamos, permanece la ira de Dios. Este es el planteamiento soteriológico de toda la Epístola a los Romanos.

Vemos, pues, que Romanos 1:18-19, al mostrarnos la ira de Dios y la conciencia de Él en el hombre, no es un mero texto antiguo para un contexto específico. Mientras exista el ser humano y persista el pecado, el problema sigue vigente. Y la respuesta del evangelio también permanece invariable: el hombre ha sido creado para buscar a Dios, pero el pecado lo separa, aunque Dios ha provisto el camino de la reconciliación en Jesucristo. La tarea de la Iglesia y los creyentes es difundir este camino, presentándoselo a todos.

Tal como señala David Jang, la pregunta clave de este pasaje es: “¿Has recuperado tu identidad real?”, “¿Permanecerás bajo la ira de Dios o admitirás tu pecado, te arrepentirás y abrazarás la gracia de la salvación?”. La Epístola a los Romanos interpela así al oyente de forma personal y directa, pues el evangelio no es solo una doctrina, sino un llamado a una decisión existencial. Una vez comprendemos que en nuestro interior hay una “conciencia de Dios” y admitimos nuestro pecado sin excusas, retornamos a Dios con humildad. Entonces la ira de Dios se convierte, no en una amenaza para aniquilarnos, sino en la sacudida que nos hace salir del pecado y recibir la salvación.

Con ello, Romanos 1:18-19 es el prólogo donde se entrecruzan pecado y salvación, ira y gracia. Este pasaje nos revela a Dios y también la naturaleza humana. El hombre, sin Dios, jamás hallará su auténtica esencia ni la paz verdadera. Al tiempo, si rechazamos a Dios, persistimos en el pecado y encaramos inevitablemente su ira. Por eso necesitamos el evangelio, que nos libera del pecado y nos reconcilia con Dios, haciéndonos sus hijos.

El pastor David Jang insiste en que, mientras la Iglesia conserve fielmente este mensaje, podrá anunciarlo con eficacia en el mundo. Reconocer que el hombre tiene una capacidad básica para conocer a Dios nos anima a evangelizar con esperanza, sabiendo que, en el interior de cada persona, late un anhelo de Dios. A la vez, proclamar la “ira de Dios” nos muestra la urgente necesidad del evangelio. Si la Iglesia elude hablar del pecado y de la ira, las personas no percibirán la gravedad de su condición ni sentirán la necesidad de salvación. Por otro lado, si ignoramos que cada persona conserva un anhelo de Dios, corremos el riesgo de adoptar un pesimismo que nos impida testificar.

Por ello, ambos versículos (Ro 1:18 y 1:19) han de mantenerse en equilibrio. De este modo, afrontamos con realismo la seriedad del pecado y de la ira divina, pero también albergamos la esperanza de que quien se arrepienta encontrará la salvación. Así la Iglesia puede decir al mundo: “Dentro de ti hay una semilla que puede conocar a Dios. Pero mientras te aferres al pecado, estarás bajo la ira divina. Arrepiéntete pronto y vuelve a Dios”. Y a quien acepte esta invitación, el evangelio se manifestará como poder de vida y salvación.

En resumen, Romanos no termina denunciando el pecado; más bien, lo revela para llevarnos a la salvación. Pablo expone sin rodeos la perversidad humana desde el capítulo 1 hasta el 3, y luego nos presenta la obra redentora de Jesucristo, mediante la cual el pecador puede ser justificado y convertirse en hijo de Dios. Este es el evangelio magistral desarrollado en la Epístola, y Romanos 1:18-19 es su pórtico de entrada.

En las exposiciones de David Jang, se nos recuerda que debemos “reconocer nuestros pecados y arrepentirnos” y “abrirnos a la voz de Dios que ya está impresa en lo más profundo de nuestro ser”. Nadie puede vivir sin Dios, porque fuimos creados para Él, y por eso, aun estando en el pecado, lo buscamos y lo necesitamos. Ese anhelo puede impulsarnos a la salvación, a menos que lo rechacemos por completo. Si decidimos desecharlo, nos toparemos con la ira divina. Si, en cambio, lo aceptamos y nos dirigimos al encuentro con Dios a través del evangelio, recibimos el perdón y la vida eterna.

Así pues, Romanos 1:18-19 funciona como una obertura que anticipa toda la trama del evangelio. Muestra el problema del pecado y la ira de Dios, y a la vez la posibilidad de percibir a Dios. De esta manera plantea preguntas inevitables: “¿Por qué necesitamos salvación? ¿Cómo podemos salvarnos?”. Y el resto de Romanos responde: la salvación se halla en Cristo Jesús. La Iglesia, por ende, está llamada a proclamar esta verdad: estamos bajo la ira de Dios a causa del pecado, pero somos capaces de conocerle y Él nos ha brindado el camino de retorno en Jesús. Este mensaje debe resonar en medio de la humanidad, porque el hombre es un ser creado para Dios. Solo Cristo, y no ninguna otra alternativa, puede librarnos del pecado y de la ira divina, restituyendo nuestra condición de hijos de Dios.

En palabras de David Jang, la Iglesia no debe olvidar jamás este meollo del evangelio. Debe señalar el pecado sin tapujos, pero sin omitir la esperanza de la conversión y la posibilidad de volver a Dios. Y, al mismo tiempo, reconocer que cada persona conserva una chispa de anhelo por Él, de modo que podemos acercarnos al mundo con respeto y confianza, presentándoles las buenas nuevas. Solo así, juntando la realidad del pecado y la grandeza de la gracia, el evangelio de Romanos seguirá mostrando su poder transformador en el presente.

El fin último de todo este planteamiento es que el hombre “recupere su yo auténtico” y se reconcilie con Dios. Separados de Él, vivíamos en hostilidad y, al ser justificados por la sangre de Cristo, recibimos la adopción como hijos y experimentamos su amor por el Espíritu Santo, encontrando un nuevo significado y propósito en la vida. Al restablecerse la relación vertical con Dios (la piedad), pueden comenzar a restaurarse también las relaciones horizontales (la justicia). El principio de Romanos es claro: si no resolvemos la impiedad, la injusticia no podrá sanarse.

En definitiva, Romanos 1:18-19 condensa en tan solo dos versículos los pilares centrales de la teología del evangelio. La humanidad está en pecado y bajo la ira divina, pero a la vez existe en nosotros un “conocimiento de Dios” que puede llevarnos a aceptar el evangelio. Hoy, como ayer, hay incontables personas que buscan sentido en la ciencia, la filosofía, las artes y múltiples corrientes de pensamiento, sin encontrar la respuesta definitiva. Esta solo reside en Jesucristo. La Iglesia, como depositaria de esta verdad, debe presentar el perdón del pecado y la vida eterna a quienes reconozcan su falta y se arrepientan.

David Jang remarca que el análisis de estos versículos de Romanos exhorta a la Iglesia a contemplar tanto la severidad del problema espiritual humano como la magnitud de la gracia de Dios. La ira de Dios es real, y su amor y salvación también lo son. El hombre está en poder del pecado y la muerte, pero también existe un deseo de Dios en su interior. Viendo esto, debemos proclamar: “Cree en Jesucristo y serás salvo”. Cuando esa voz alcanza la dimensión más profunda del corazón humano, de la que habla Romanos 1:19, muchos reconocen: “Esto es lo que mi interior pedía”. El paso decisivo es la conversión, el “volvernos al Señor” que nos introduce en la salvación.

En conclusión, Romanos 1:18-19 superpone la ira de Dios y la percepción de Dios en el interior del hombre. Este texto enuncia el prólogo que abordará plenamente la realidad del pecado y de la salvación en la Epístola. Pablo, a la vez que conduce a sus lectores a reconocer la profundidad del pecado, les abre la puerta a la esperanza de la reconciliación con Dios. Tanto el pastor David Jang como muchos otros pastores y teólogos examinan este pasaje con detenimiento porque es ahí donde comienza Romanos su gran desarrollo del evangelio: ver primero el pecado para poder comprender la salvación, y percibir que en lo profundo del hombre late el anhelo de Dios, para dejar espacio al evangelio.

Que la Iglesia y los creyentes no olviden que la proclamación de la ira divina y la conciencia interior de Dios son esenciales para presentar con fidelidad el mensaje de Cristo. Quien desconoce su pecado difícilmente anhelará salvación; quien no sabe que lleva en su interior la huella de Dios podría sentirse sin esperanza. La conjunción de ambos aspectos sostiene el ministerio de anunciar a un mundo caído que, pese a hallarse bajo la ira, puede volver a Dios por medio de Jesucristo. Precisamente en esa tensión radica el poder del evangelio que describe Romanos: de la muerte a la vida, de la ira a la reconciliación, del pecado a la justificación.

Así, podemos resumir: “Estamos bajo la ira de Dios por causa del pecado, pero dentro de nosotros existe la capacidad de buscar a Dios, y Él ha dispuesto la vía de salvación en Cristo”. Esta afirmación sigue vigente para cualquier tiempo y cultura. Quien acepte la invitación y se arrepienta será liberado; quien la rechace, se enfrentará al juicio. Por tanto, cada cual debe decidir cómo responderá al evangelio. Romanos 1:18-19 da inicio a este gran drama de la salvación, presentándonos la realidad del pecado y la esperanza de la redención. La Iglesia debe predicar este mensaje, y cada persona debe confrontarse con él. Y si lo abraza, hallará la vida eterna y recobrará su verdadera identidad en Dios. Esa es la esencia del mensaje de Pablo a los romanos y, también, el eco de las enseñanzas del pastor David Jang.

The Wrath of God and the Necessity of Salvation – Pastor David Jang

by

I. The Wrath of God and Humanity’s Ungodliness and Unrighteousness

Romans 1:18–19 marks the beginning of the main body of the Epistle to the Romans, where the Apostle Paul deals with the reality of human sin and God’s wrath upon it. Pastor David Jang, in various sermons and expositions, has repeatedly emphasized that this passage forms a critical foundation for understanding the structure of Romans and its doctrine of salvation. Indeed, as one reads Romans, the proclamation of the gospel begins with sin, followed by a detailed explanation of salvation. This is not merely a structural feature; it underscores that to understand the gospel properly, one must first grasp the nature of sin and why human beings need salvation.

Paul was writing to numerous Gentiles living in Rome—a city that symbolized the civilization and secular prosperity of that era, but also showcased some of the most degenerate forms of human sin. The Romans themselves did not acknowledge their own sinfulness. Instead, they took pride in their splendid civilization, intellect, military might, and wealth, and likely felt no sense of guilt. They might have thought, “What sin do we have? Why should such a glorious city like Rome need salvation?” Yet Paul systematically unfolds how deeply humanity is mired in sin before God, thereby showing why salvation is necessary.

In his exposition of Romans 1:18–19, Pastor David Jang particularly highlights that verse 18’s reference to the wrath of God points to the outcome of all sin and the state of discord between God and humanity. The phrase “the wrath of God” does not merely describe divine anger as a human projection. God is perfect and good; His wrath is not an emotional outburst but a just response grounded in His holiness and righteousness. Because humanity dwells in “ungodliness and unrighteousness,” estranged from God, Ephesians 2:3 says that all people “by nature” have become children of wrath.

Here, “ungodliness” refers to sins that violate our vertical relationship with God: ignoring Him, refusing to worship or revere Him, and essentially despising His rightful place in our lives. Meanwhile, “unrighteousness” entails sins in the horizontal dimension—hurting and oppressing others, practicing dishonesty and hypocrisy, indulging in greed, and so forth. In Romans 1:18, Paul singles out “those who by their unrighteousness suppress the truth,” indicating that these individuals intentionally block the truth, oppress those who preach the Word, or willfully ignore their instinctive, conscience-based awareness of God.

As Pastor David Jang often emphasizes, most people feel uncomfortable confronting the issue of sin. Acknowledging one’s sinfulness also means exposing one’s own limitations and shame; thus, people instinctively resist, asking, “Why am I a sinner?” Consequently, when we share the gospel, if the concept of “why we need salvation” is not well explained beforehand, people often conclude, “I don’t need salvation.” Paul, therefore, systematically lays out the doctrine of sin, progressively revealing just how far humanity has strayed from God’s creative order and righteousness.

Romans 1:18 states, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” While this verse does not explicitly say why sin provokes God’s wrath, the following verses (1:19–32) gradually explain the nature and consequences of sin. In examining this passage, Pastor David Jang notes that God’s wrath comes because the ungodliness and unrighteousness of humanity inevitably leads to self-destruction, and God does not simply leave humanity to be destroyed. Just as a parent will not abandon a child who takes a wrong path but will sometimes express anger and discipline to set the child right, God’s wrath is the flame of holiness and a warning of love. Although Scripture declares that God is love, His love does not permit or condone the ongoing sin that destroys human beings. God’s love cannot be separated from His holiness. Thus, sin, which shatters the fundamental relationship between God and humanity, inevitably draws rightful judgment and wrath.

Pastor David Jang frequently quotes this point in his sermons: God is personal, not a cold, emotionless philosophical concept. In ancient Greek philosophy, gods were sometimes depicted as omniscient, omnipotent beings indifferent to human emotions. However, the God of the Bible is our Creator and Father, who grieves and even becomes indignant when we sin. The prophetic books Jeremiah and Hosea, for instance, reveal a divine heart that experiences jealousy, sorrow, and anger toward humanity. This is because our sovereign God considers us in a loving relationship, and divine “wrath” arises from God’s holy nature and loving heart when that relationship is broken.

Humanity’s sin, summed up as “ungodliness and unrighteousness,” may be recapitulated in the language of the Ten Commandments—sins against God. No matter how progressive the world becomes or how advanced science and technology grow, humanity cannot realize true righteousness and goodness apart from a right relationship with God. Even with Rome’s powerful legal system and its rich ethical and philosophical traditions (Stoicism, Epicureanism, and so forth), sin still manifested in extreme forms. Fallen humanity cannot resolve its fundamental problem through philosophy or mere moral discipline, because sin is not merely an individual lapse but an existential downfall stemming from a broken relationship with God.

Paul next asserts that “the wrath of God is revealed from heaven” (Rom. 1:18). Pastor David Jang explains that this phrase implies there comes a time when, if human sin accumulates to a tipping point, God’s judgment inevitably descends. Although God is patient and grants us many opportunities, eventually He must judge sin to display His holiness and justice. Events in the Old Testament, such as the Flood in Noah’s day, the destruction of Sodom and Gomorrah, and Israel’s exile, confirm that God’s warnings of judgment on sin are far from empty threats. Likewise, in the New Testament, Jesus’ warnings about the final judgment and episodes like the fate of Ananias and Sapphira (Acts 5) clearly exhibit God’s decisive wrath against sin.

Some believers today are uncomfortable with the concept of “wrath,” preferring to focus on God’s love. Yet, if there were no divine wrath against sin, God’s love would become an empty notion. If God is truly holy and sin truly leads humanity to destruction, then ignoring sin would not be loving at all. In his sermons, Pastor David Jang often uses the analogy of a parent-child relationship: if a child is heading down a dangerous path, a parent who truly loves the child does not stand idly by in the name of “love,” offering no discipline or warning. Seeing the certain harm that awaits, the parent would intervene, sometimes forcefully. Likewise, seeing humanity spiraling into destruction through sin, God declares, “No!” firmly calling us to turn back and ultimately passing judgment on sin’s result. That is the wrath of God.

Paul’s depiction of “the sin of the Gentiles” signifies the sins of those in the world who do not know God, with a particular focus on “ungodliness.” The reason is that once our relationship with God (the vertical dimension) is destroyed, it naturally wreaks havoc on all human relationships (the horizontal dimension). Social injustices, wars, violence, exploitation, sexual corruption, and other evils ultimately begin in “ungodliness.” A life that denies or disregards God is the root of every form of wrongdoing. The latter part of Romans 1 shows people worshiping idols instead of glorifying God, devoting themselves to false images and ideologies, and idolizing their own desires, which leads to countless sins and corruption.

In this context, Pastor David Jang stresses that Christians and the church must not avoid exposing sin. Only when sin is confronted and laid bare can there be an opportunity to repent and find salvation. If sin remains concealed, it festers and grows into a more serious disease, whether in an individual life, a church community, or an entire society. Scripture repeatedly teaches that God does not leave sin unchecked; eventually, His wrathful judgment will fall.

The doctrine of sin is extensively unfolded from Romans 1:18 through 3:20. In short:

  1. Romans 1:18–32 discusses the sin of the Gentiles.
  2. Romans 2:1–3:8 confronts the sin of the Jews.
  3. Romans 3:9–20 concludes that all humanity—Jew and Gentile alike—are under sin.

Summarized, Paul’s conclusion is that no one is righteous, not even one (Rom. 3:10). He thus lays a rigorous foundation for the universal nature of sin before emphasizing that Jesus Christ is the only way to be saved from sin. And God’s response to sin is “wrath.” While in our world anger takes myriad forms, human anger generally stems from sinful emotion. In contrast, God’s wrath is a righteous indictment of sin—a holy strategy for human salvation. Pastor David Jang underscores that this is precisely why Romans deals with sin and wrath right from the start: only when we recognize our sin and our position under divine wrath can we truly understand the gospel as “the power of God for salvation to everyone who believes” (Rom. 1:16).

Thus, the phrase “the wrath of God” in verse 18 is not to be taken lightly. From the outset of Romans, one of Paul’s central themes is that God’s wrath is directed against human sin—namely, ungodliness and unrighteousness. In Paul’s day, Romans found religious and philosophical reasons to justify themselves and refused to admit to being sinners. Modern people do the same, priding themselves on scientific and technological achievements or economic prosperity, thinking, “Why do we need salvation?” Yet if one does not grasp the gravity of human sin, one will never feel the urgent need for salvation. Thus, Pastor David Jang tirelessly reminds us how crucial it is for us, even today, to heed Paul’s declaration of the wrath of God from Romans 1:18.

This wrath is grounded in a concrete sin—that people “suppress the truth by unrighteousness.” When truth is proclaimed, rather than welcoming it, many respond with hostility, because the more truth sheds light, the more one’s sin is exposed. Those who love sin would rather silence the voice of truth. Throughout church history, whenever the gospel has spread, there have always been forces that tried to suppress it. Yet God’s Word is never fully obstructed. His servants and faithful witnesses have continued to proclaim the gospel, and despite persecution, the church has upheld the truth and expanded. This echoes Isaiah 40:8: “The grass withers, the flower fades, but the word of our God will stand forever.”

Paul’s message of God’s wrath was never meant merely to threaten or to instill guilt without hope. Ultimately, its purpose was to say: “Turn away from sin and come to God.” Without a recognition of sin, people cannot receive salvation; hence, Paul spoke forthrightly about sin. When the church avoids or glosses over sin, people fail to see themselves as sinners. Naturally, salvation no longer appears necessary to them, and the gospel loses its power, reduced to mere “pleasant words.” Therefore, the apostle Paul and the early church placed strong emphasis on recognizing sin—a principle that remains indispensable for the church today, as Pastor David Jang reiterates.

In conclusion, the statement in Romans 1:18 about “the wrath of God” occupies a pivotal place in the gospel message. To rightly know God’s love and salvation, we must first acknowledge the reality of human sin and God’s righteous wrath against it. If we dismiss this, we cannot fully grasp the power and grace of the gospel. Salvation is from sin; if one knows nothing of sin, one cannot understand salvation. The “ungodliness and unrighteousness” that invite “God’s wrath” describe a fundamental dilemma no human can solve on their own. Confronted with sin and divine wrath, humanity is compelled to sense our need to repent and trust God. The splendor, success, and prosperity of Rome could not overshadow this issue; nor can any form of modern security or wealth make light of sin and wrath. That stark reality underlies the dire human predicament, while simultaneously underscoring our need for the gospel.

II. Humanity’s Innate Knowledge of God and the Necessity of Salvation

Romans 1:19 continues the theme of sin and the wrath of God (v. 18), stating, “For what can be known about God is plain to them, because God has shown it to them.” Remarkably, Paul asserts that even unbelievers—Gentiles who do not yet know Jesus—already possess within themselves the capacity to “know God.” This highlights the inseparable bond between humanity and our Creator God. Despite being mired in ungodliness and unrighteousness, there remains in the human heart some latent potential to seek and perceive God.

Pastor David Jang explains that this verse demonstrates that “human beings are born with an inherent longing for God, and though we are fallen by sin, we are not irredeemably ruined.” While sin leaves us spiritually dead without God’s intervention, each person still bears vestiges of the imago Dei—reason, free will, moral intuition, and a religious disposition. Hence, throughout history, humanity has never ceased from seeking some notion of “god” or an “Absolute Being.”

Paul seems to speak of “what can be known about God” on two levels. First, there is general revelation through “the created world.” In Romans 1:20, he elaborates that the natural world—its grand order, the cycle of seasons, the movements of the sun and stars, the wonders of life—attests to God’s invisible attributes and power, rather than being the product of chaos or random chance. Even many philosophers and scientists acknowledge that the universe exhibits intricate order, which prompts recognition of a Creator.

Second, there is the inner realm of conscience and reason. Pastor David Jang notes that human beings, instinctively feeling guilt over wrongdoing, discerning good and evil, and searching for meaning, are in fact expressing their built-in longing for God. Many people eventually confront profound questions about identity and purpose: “Who am I? Why do I exist?” Such reflections stem from our spiritual emptiness and anxiety from having departed from God. Only God can truly satisfy these yearnings. As Augustine famously stated in his Confessions, “Our heart is restless until it rests in You.”

Yet the problem remains that people do not accept this “knowledge of God” as they should. Paul goes on to say in Romans 1:21 that humanity “knew God but did not honor him as God or give thanks.” In other words, despite the internal evidence of God’s existence, humanity’s pride and sin cause us to reject Him, replacing God with idols, clinging to lies rather than truth, and obsessing over self-exaltation. Consequently, ungodliness and unrighteousness accelerate.

Pastor David Jang frequently underlines how rejecting God yields destructive outcomes such as anxiety, loneliness, meaninglessness, and despair. When we sin, we feel uneasy and cannot find lasting peace, no matter how we chase fleeting pleasures. We feel alone and unloved, uncertain about our future, and we sink into hopelessness. These struggles expose the deep void left in the human soul when separated from God. Even unbelievers will often cry out for some “god” or “deity” in moments of deep distress.

Nevertheless, Scripture’s truth stands: no moral training or philosophical reasoning alone can lead us back to God. While such pursuits may guide us to the doorstep, the fundamental problem of sin remains unsolved without divine intervention. This is Paul’s overarching message in Romans. Sin is beyond human remedy, and only the cross and resurrection of Jesus Christ can bring forgiveness and justification. By faith, we partake of this grace—this is the heart of Romans’ soteriology.

Therefore, even though “what can be known about God” resides in every human being, that spark alone cannot solve the sin problem. Ultimately, the gospel is needed. Pastor David Jang stresses that to escape sin and enter genuine freedom, peace, and salvation, one must embrace the gospel of Jesus Christ. Jesus Himself declared: “Come to me, all who labor and are heavy laden” (Matt. 11:28); “If anyone thirsts, let him come to me and drink” (John 7:37). These invitations do not demand complicated rituals or self-merit. The essence of the gospel is simply to “return to God.”

The tragedy is that even religion can sometimes obstruct this path, becoming a “merchant’s stall” instead of an open way to God—adding rules and works, implying that individuals must achieve certain qualifications before approaching the divine. But this is not the biblical teaching. Romans 3:24 proclaims that we are “justified by his grace as a gift, through the redemption that is in Christ Jesus.” Ephesians 2:8–9 reiterates: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

In his sermons, Pastor David Jang often references Jesus’ parable of the prodigal son (Luke 15) to illustrate God’s fatherly heart. When the prodigal decided to return home, there was no prerequisite for his acceptance. The father ran to him in joy, forgave his sin, and restored his status as a son. No lengthy procedures or payments were demanded. He simply came back. Yet human beings, due to guilt, pride, or distorted religious ideas, frequently believe they must prepare or prove something before they can approach God.

However, Romans 1:19 affirms that even unbelievers have “what can be known about God,” so if anyone seeks Him and cries out to Him, God will never turn that person away. Revelation 3:20 proclaims, “Behold, I stand at the door and knock.” God takes the initiative, urging us to return, and if we open our hearts, His grace immediately enters, bringing forgiveness of sins and the work of salvation.

This unquenchable thirst, the anxiety and emptiness that cannot be fully relieved by anything else, testifies that human beings belong to God. No worldly achievement or pleasure can entirely fill that void. Ancient Roman intellectuals such as Seneca or Marcus Aurelius sought life’s meaning through Stoic philosophy, yet none could resolve the core issue of sin. Paul’s answer for them was firm: the ultimate solution lies in God.

Pastor David Jang observes that the phrase “God has shown it to them” (Rom. 1:19) indicates God does not intend to remain hidden or leave humanity ignored. From the beginning, God has revealed Himself to humankind in multiple ways: through nature, conscience, history, and, supremely, through Jesus Christ. The question is whether people will accept or reject God’s revelation. To reject it is to be confronted by God’s wrath against our ungodliness and unrighteousness (Rom. 1:18). To accept it is to experience reconciliation with God (Romans 5), which is the essence of salvation—a restored relationship through which renewed individuals enjoy eternal life. Theologically, it is the reconnection of the broken bond with God through Christ.

As Pastor David Jang often preaches, “When we honestly confess our sins and turn to God, we reclaim our original identity as His children.” This is not merely adopting a new religious affiliation or altering worship forms. It is rooted in the realization that apart from God, our very existence cannot be whole. Augustine’s well-known statement, “My soul is restless until it finds rest in You,” resonates throughout the ages. We are created in the image of God, and only in Him can we find true peace, joy, love, and purpose.

Yet the world offers countless substitutes, luring us to think they can replace God—wealth, power, fame, pleasure, idols. All these promise happiness but end up giving only temporary gratification and deeper discontent, fueling perpetual spiritual wandering. Pastor David Jang declares that “to have faith in Jesus” is essentially to recover our authentic selves. It does not mean simply joining an institution or adopting certain forms of worship. It means rediscovering who we fundamentally are, where we came from, and where we are going—finding life’s true meaning and purpose.

Humanity inherently has “what can be known about God,” so the possibility of returning to Him is ever-present. Throughout history, across cultures, human beings have ceaselessly groped for God. But this search often devolves into distortions—idolatry, man-made religious concepts, or self-defined philosophies. Thus, Paul urges them to abandon all these false gods, philosophical illusions, and emperor-worship to fix their gaze on the one true Creator God.

Hence, Romans 1:19—“For what can be known about God is plain to them”—reveals our innate religious and spiritual nature. Alongside Romans 1:18—“the wrath of God”—these two texts portray the paradoxical reality of humanity. On the one hand, we are endowed with a longing and conscience directed toward God; on the other, our sinful nature compels us to resist and reject Him. Theologically, this can be described as the tension between our “original sin” and the “image of God.”

Pastor David Jang teaches that Christians, therefore, must “rebuke sin while believing in the possibility of renewal through God that still exists in every person.” If the church merely shouts, “You are all sinners going to hell!” people will shut their ears. Paul’s example is more balanced: he calls out sin candidly, but the ultimate purpose is to proclaim “You can be changed, because deep within you there is a capacity to know God, if you turn back to Him.” Yes, humans are sinners, but there is still hope for salvation. That hope becomes reality through the gospel.

The essence of the gospel is that we can approach God just as we are, without having to qualify ourselves. “Everyone who calls on the name of the Lord will be saved” (Rom. 10:13). When we invoke Jesus’ name, embracing Him as our Savior, we receive forgiveness of sins and eternal life. Like the prodigal son returning to his father, if we come back to God, He restores us as His true children. Romans will later elaborate theologically on this salvation—justification, sanctification, and glorification. Yet it always begins with “recognizing sin and turning to God” in one’s heart.

The church must bear this mission seriously. It, too, faces myriad temptations toward secularization. Even within the church, “what can be known about God” can be corrupted if we succumb to the pursuit of power or commerce under the guise of religion. Pastor David Jang warns that if the church, which is meant to shine with the light of truth, instead engages in profiteering or exercises domineering authority, it loses the purity and power of the gospel and obstructs people from accessing the God they inwardly seek. When human pride or works-based righteousness overshadows the unconditional grace of the gospel, souls cannot encounter true freedom.

Thus, the church and believers must constantly examine themselves. Just as Paul rebuked Jewish Christians in Romans 2 for judging Gentiles yet doing the same things, it is hypocrisy for the church to denounce sin while being entangled in the same. The church should not turn a blind eye to sin or, conversely, punish it mercilessly without love. Rather, it must expose sin so as to lead people to repentance, ultimately extending the possibility of forgiveness and salvation—becoming a faithful channel of the gospel.

Romans 1:19 ultimately brings us a hopeful message: anyone who opens their heart can perceive God and return to Him. In the latter part of Romans 1, Paul describes those who abandon such hope by persisting in sin as being “given up” by God (Rom. 1:24, 26, 28). In other words, God honors human free will; if a person stubbornly insists on pursuing sinful desires without God, God allows them to face the consequences of their choice, which leads to destruction.

So what is the answer? From Romans 3 onward, Paul tells us that through the atoning work of Jesus Christ, all sinners are justified and delivered from God’s wrath, entering into eternal life. This gospel is “the power of God for salvation to everyone who believes” (Rom. 1:16). The weighty doctrine of sin and the announcement of wrath from Romans 1:18–19 only serve to magnify the splendor of the gospel. The more profound our sin and despair, the more glorious Christ’s grace appears.

Pastor David Jang concludes this segment by emphasizing that while humanity has an innate capacity to “know God,” it is only through the gospel of Jesus Christ that we can truly attain salvation. General revelation or conscience alone is insufficient to resolve our fundamental sin problem. Yet the fact that God has planted within us an innate longing for Him means that when the gospel is proclaimed, the human soul can resonate with that truth. This encourages the church to preach the gospel boldly, trusting that in the depth of every person’s heart lies a yearning for God, however buried.

In summary, Romans 1:18–19 juxtapose divine wrath with the possibility of humans knowing God, thus introducing why we must be saved and how salvation becomes attainable. Because of “ungodliness and unrighteousness,” we remain under wrath, yet “what can be known about God” resides within us, and anyone who turns to the gospel in faith can be saved. This is the very essence of Paul’s argument in Romans, and it remains an eternal truth for us today.

We learn from Scripture that no one can claim, “I’m free from sin,” or escape God’s wrath. Yet we hold onto hope because God has already planted within us the means to seek Him, and He has opened the way fully through Jesus Christ. When we come to understand this, we begin to rediscover our true selves. Our relationship with God is restored, granting us genuine purpose and meaning for our lives.

Pastor David Jang reiterates, “The gospel is solely God’s power to save those under sin,” and “people recognize their sin, in part, because God has etched into the human heart a longing for Himself and provided general revelation.” When that gospel is announced, people often think, “Ah, this is what my soul has been yearning for!” or they are convicted of their sins and repent. This “turning back” and “coming to the Lord” is precisely the beginning of salvation that Romans describes.

Hence, Romans 1:18–19 demonstrate that even if humanity is distant from God, He still extends His invitation, although those who definitively reject it cannot avoid His wrath. This was true in Paul’s day in Rome and remains so in every age and culture. No matter how advanced science may become or how prosperous our material world, inner anxiety and emptiness never fully vanish. Such human emptiness arises from “what can be known about God” being suppressed while living apart from Him.

Yet upon hearing the gospel and opening our hearts, we realize we no longer need to live as slaves to sin. We can escape God’s wrath and instead become God’s children. The church is called to proclaim this truth, while each person in the world faces a choice: to accept or to reject it. One’s destiny hinges on this response. Those who repent and believe receive forgiveness of sins and eternal life. Those who persist in rejection stand under God’s wrath—this is the stark but consistent logic of salvation laid out in Romans.

Thus, we see that Romans 1:18–19, speaking of God’s wrath and the innate human capacity for knowing God, has relevance not just for Paul’s time but for every generation. As long as humans exist and sin remains, this dilemma endures. At the same time, the gospel’s answer also endures. We are created to seek God; though sin obscured this capacity and we lost our way, God reopened the path to fellowship with Him through Jesus Christ. The church and its members are commissioned to make this path known, leading people to that road of salvation.

As Pastor David Jang often stresses in his exposition of this passage, the core questions are: “Have you recovered your true self?” “Will you remain under God’s wrath, or will you acknowledge your sin, turn from it, and seize the gift of salvation?” Romans demands a personal and existential decision, for the gospel is not merely theoretical—it requires a real-life response. We realize there is “something of God” already in our hearts, so we can no longer hide behind excuses or avoidance. If we humbly return to God, His wrath no longer drives us to destruction but serves as a warning that leads us to repentance and salvation.

Romans 1:18–19 thus intersect sin and salvation, wrath and grace. Through them we gain clarity about who God is and who we are. We discover that humans can never find our true selves or genuine peace apart from God. Meanwhile, if we live in sin, separated from Him, we inevitably incur His wrath. Hence our urgent need for the gospel, the only way to escape sin and wrath, to be restored as God’s children in Christ Jesus.

Pastor David Jang notes that as long as the church preserves this message, it will proclaim the gospel powerfully in the world. The church must acknowledge that human hearts already possess the capacity to perceive God, while also recognizing the seriousness of sin and wrath. If the church neglects the reality of sin and divine wrath, people will not recognize their own sinfulness, and salvation will lose its relevance. Conversely, if the church forgets that humans retain an innate longing for God, it may succumb to a defeatist outlook, thinking people are hopelessly closed off.

Thus, only when these two verses (Rom. 1:18, 19) are held together in balance can we face the seriousness of sin and wrath while maintaining hope for repentance and salvation. The church should say to people: “Within you is an inherent sense of God, but if you deny it because of sin, you remain under His wrath. Turn back as soon as possible!” Those who heed this call and open their hearts to God find the gospel to be the power of life and salvation.

Romans does not stop at pointing out sin. Because only where sin is confronted can salvation arrive, Paul devotes the latter part of chapter 1 and chapters 2–3 to laying bare human sinfulness, then leads readers to the good news of Christ’s atoning death on the cross—justification by faith alone. Before God, we have no righteousness of our own, but through the blood of Christ, we are washed clean, justified, and adopted as God’s children. This is the breathtaking gospel revealed in Romans, and Romans 1:18–19 serves as the opening movement to that grand message.

Pastor David Jang, reflecting on this passage, challenges believers “to admit sin and repent deeply,” and “to listen more attentively to the voice of God already placed in our hearts.” No person can truly live without God. Even in our sinfulness, we are wired to seek Him; that yearning is often the very spark that leads us to salvation. Yet if we persist in denying that yearning and suppress the truth, we cannot escape God’s wrath. If we embrace it and respond to the gospel, we receive forgiveness and eternal life.

Hence, Romans 1:18–19 is, in essence, the prologue to the entire gospel narrative in Romans. By highlighting both the severity of sin and God’s wrath alongside humanity’s capacity to know God, it naturally raises the questions: “Why do we need salvation?” and “How can we be saved?” Romans ultimately answers these questions with “the gospel in Jesus Christ.” The church and all believers must proclaim this. We humans are under the wrath of God, yet endowed with the ability to know Him and return to Him. Jesus Christ alone is the path out of sin and wrath, restoring us to our status as God’s children.

As Pastor David Jang insists, the church must not forget these essential truths. It should not fear boldly exposing sin, but it must couple this with a message of repentance and salvation. Moreover, it must respect the fact that even those outside the church are endowed with an internal sense of God’s existence, inviting them with genuine love. When sin and grace, wrath and salvation, stand side by side, the gospel message in Romans remains potent and relevant.

And at the heart of it all is our recovery of our “true selves” and our reconciliation with God. Having once been God’s enemies due to sin, we are declared righteous and reunited as His children through Christ. By the Spirit, we experience God’s love, rediscover our life’s purpose, and find abiding joy. When the vertical relationship with God is restored, our horizontal relationships can begin to heal as well. Romans teaches that the remedy for ungodliness must precede the cure for human unrighteousness.

Thus, Romans 1:18–19, though just two verses, encapsulate core premises of Pauline theology. Humanity is under sin, subject to the unavoidable wrath of God, yet we carry within us the seeds of knowing God, enabling us to respond to the gospel. No matter how humanity pursues philosophy, science, art, or ideology to find meaning, Christ’s gospel alone offers the ultimate solution. The church, entrusted with that solution, must faithfully address sin, call for repentance, and offer the path to salvation to all who seek it.

Pastor David Jang’s exposition of Romans reminds us how grave our spiritual predicament is, yet also how marvelously God has opened a way of salvation for us. God’s wrath is real, but so are His grace and redemption. Humanity remains under the dominion of sin and death, yet we also yearn, at the deepest level, for God. Recognizing both realities, we proclaim the gospel’s call: “Believe in Jesus Christ and be saved!” This is the pivotal first step of the salvation story that Romans narrates.

Ultimately, Romans 1:18–19, placing side by side “the wrath of God” and “what can be known about God,” inaugurates the entire argument of Romans. With it, Paul ushers readers into the depth of sin while simultaneously pointing to the doorway of hope—returning to God. This is why Pastor David Jang and countless other pastors and theologians delve into these verses so thoroughly. We must confront sin to behold salvation, and we must realize that God has already sown a longing for Himself within us so that there is room for the gospel to enter.

May we not avoid sin’s diagnosis but, rather, accept the cure that is the gospel. For indeed, when we do, God’s wrath becomes a catalyst urging us back into His loving arms. The entirety of Romans is the unfolding of this beautiful redemptive plan, beginning powerfully here in Romans 1:18–19.

The Path of Righteousness in Sanctification – Pastor David Jang

by

Focusing on Romans 6 under the theme of “justification, sanctification, and offering ourselves as instruments of righteousness to God,” this text reflects Pastor David Jang’s pastoral emphasis. It is expected to provide a broad view of both the theology of Romans 6 and the practical points of application that Pastor Jang highlights.

1. Dying to Sin and Living in Christ: The Transformative Status of Grace (Justification) and Pastor David Jang’s Understanding of Salvation

Pastor David Jang has often stressed in his sermons and writings that salvation comprises three stages—“justification,” a one-time event; “sanctification,” which is an ongoing transformation; and “glorification,” which will be completed in the future. Yet he emphasizes that these three dimensions form one overarching journey, never to be separated. When discussing Romans 6, he revisits Paul’s declaration that believers have “died to sin and are now offered to God,” prompting reflection on the foundation of our assured salvation. In other words, while justification is a decisive, once-for-all event, this does not imply that the entire sanctification process is automatically completed. Conversely, without justification, there can be no sanctification—an idea Pastor Jang reiterates frequently.

In Romans 6:1–2, Paul responds to those who might misunderstand his preceding declaration (in Romans 5) that “where sin increased, grace abounded all the more.” He poses the question: “Shall we continue in sin so that grace may increase?” and firmly replies, “By no means!” Pastor David Jang uses this passage to point out a common pitfall in our faith: Because God is love and rich in mercy, some may presume their salvation is unshakable no matter how they live. Yet as Paul insists, if someone has “died to sin” (i.e., been justified), how can they continue to dwell in their past sins? Pastor Jang explains, “Salvation is an event so powerful that one’s entire life is turned upside down the moment it begins.” The recognition of being “dead to sin” is not just a theoretical or doctrinal statement; it signifies that our “status” has been fundamentally altered.

That our status has changed is evidence of God’s purpose, specifically “that we might walk in newness of life” (Rom. 6:4). When Pastor Jang repeatedly says, “Justification is a change of status,” he underscores the truth that sin can no longer dictate our identity. Formerly defined as “sinners,” we are now called “those who have been declared righteous,” a declaration stating that we no longer belong to sin. This parallels Romans 6:7, which notes that “one who has died has been set free from sin”—indicating our deliverance from sin’s dominion.

Pastor Jang describes this change as “an instantly completed spiritual declaration,” yet also “a turning point that demands new responsibilities and decisions.” Through Christ’s atoning work on the cross, our sins have been dealt with once for all, and in that instant, we have been justified. But for this gracious beginning to operate dynamically in our daily lives, we must reject the attitude that “abuses” grace and instead direct our hearts toward thanksgiving and reverence before God.

Romans 6:3–5 speaks of being “baptized into His death,” which Pastor Jang frequently cites in his sermons. He teaches that baptism is not a mere ritual of church membership or denominational tradition, but a symbol of our real union with Christ. While it is a sign and ceremony, its spiritual significance is “dying and rising again with Christ.” Paul says we were buried with Christ through baptism (6:4), indicating that our old, sinful nature—our life in Adam—was nailed to the cross and entombed with Christ. And when Christ rose from the dead, we likewise received new life, a fact proclaimed in the rite of baptism.

At this juncture, Pastor Jang often preaches: “Never dare to doubt the once-for-all settlement of sin.” Indeed, many believers falter in their walk of faith and sometimes question whether they are truly saved. Yet echoing Paul’s teaching, he emphasizes, “Your identity as a saved person does not waver.” Neither our feelings nor momentary failures and sins can revoke our standing in salvation; the matter of original sin has been definitively resolved through the cross of Jesus Christ.

Thus, the declaration that we have “died to sin” simultaneously implies that we are “alive to God.” In Romans 6:8, Paul says, “Now if we have died with Christ, we believe that we will also live with Him.” Pastor David Jang calls this confession of faith the most crucial starting point of the Christian life. Dying to sin means no longer living under its power. Living with Christ means entering a new system of life under His rule. To believe in Jesus is not merely to secure a “ticket to heaven after death,” but actively to dwell in God’s reign here and now—Pastor Jang cautions us never to reduce our faith to a passive perspective.

Ultimately, the key to this first subsection lies in the tangible consequences of the statement “we have died to sin.” By explaining that salvation is both a one-time declaration and a spiritual calling toward the future, Pastor Jang urges us to reaffirm this identity day by day. We have shifted from being “in Adam” to being “in Christ,” and we stand on the fact that we have been declared righteous before God. This salvation event should not remain as mere theological or doctrinal knowledge; it should instead lead us to practice Christ’s death and resurrection in our daily lives. Here begins the second topic: the ongoing process of sanctification, involving our bodily struggle, self-denial, and the practical journey of becoming instruments of righteousness.

2. The Fierce Process of Sanctification in the Body and Pastor David Jang’s Perspective on Spiritual Warfare

Starting from Romans 6:12, Paul’s main concern is why those who have “already died to sin” still must fight sin’s temptations, and how they can prevail. Pastor Jang explains that even though our status has changed, our “mortal body” retains vestiges of weakness and sin. To echo Paul’s phrase, “Sin is trying to reign in your mortal body” (Rom. 6:12). Although our status is now under God’s ownership, our state still requires an ongoing transformation.

Pastor Jang stresses, “We are not taken straight to heaven the moment we believe; rather, we remain here to undergo ‘sanctification’—the personal and spiritual process of change.” Coming to faith does not eradicate every sinful habit or temptation in a single stroke. In fact, once we are saved, we become more sensitive to “the sly lure of sin,” which Satan uses to draw us back into old ways. Paul’s focus on the body reflects this reality. Our thoughts, emotions, words, and actions all manifest through this “mortal body.” Satan seeks to exploit it as a base of operations, provoking the desires of the flesh and pulling us toward our past sinful patterns.

To engage in this fierce spiritual battle, Pastor Jang offers several practical strategies in his sermons and writings. First, he urges believers to “abide in the truth.” Only the Word of God—the truth—can grant us spiritual power sufficient to subdue the body’s urges. Second, he emphasizes “controlling the body through repeated discipline.” This is not mere asceticism or legalism. Rather, by relying on the indwelling Holy Spirit, we learn to restrain our eyes, ears, tongue, hands, and feet, deliberately training ourselves so that sin’s dominion is weakened.

When Paul writes, “Do not present your members to sin as instruments of unrighteousness, but present yourselves to God as instruments of righteousness” (Rom. 6:13), he clarifies that our bodies are not neutral channels; they become someone’s “instruments” (or weapons). If sin reigns, our bodies become instruments of sin. If righteousness reigns, our bodies become instruments of God’s righteousness. Pastor Jang notes how concrete this image is. When our hands and feet are used in worship or service for the Lord, they are instruments of righteousness. Yet those same hands and feet can become instruments of sin if we yield them to wrongdoing. Thus, the deciding factor is not the tool itself but whose hand wields it.

Romans 6:14 declares, “For sin will not have dominion over you, because you are not under law but under grace”—a favorite text of Pastor Jang. “When we realize we are under grace,” he says, “we recognize that we have been lifted out of any subjection to sin.” Under the law, people fear condemnation for their sins, and sin might appear to offer a kind of “freedom.” In reality, however, sin enslaves and leads us to death, a fact that remains hidden. But for those under grace—those in Christ—sin has no legal claim over them. The master has changed; Satan has become a trespasser with no rightful ownership over us.

Hence, Pastor Jang encourages believers, “Remember that Satan is a blatant intruder.” Because the blood of Jesus has redeemed us, ownership has transferred entirely to God. Even if Satan exploits moments of weakness to whisper, “Aren’t you still a slave to sin?” it’s a lie. The pastor advises, “In such moments, declare, ‘I am under grace. My Lord is Jesus Christ.’” In other words, when sin tries to condemn us, we must confidently assert our standing as “those who have been declared righteous,” all the while firmly resisting sin in practice.

In Romans 6:15, Paul repeats the question, “Should we sin because we are not under law but under grace?” and again concludes, “By no means!” Pastor Jang explains that this repeated instruction warns us against our own contradictory desires. In our weak flesh, after hearing the wonderful news of “grace,” some might ask, “Then can’t I freely indulge in sin?” The human heart—still tainted by pride and laziness, always resisting the Spirit’s guidance—might twist divine compassion to personal advantage. Yet Paul’s conclusion is definitive: Since we have already been liberated from sin, returning to it is a “foolish choice to become slaves of sin again.”

In verse 16, Paul states, “Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey?” Pastor Jang refers to this as a matter of “daily choice.” Each day, we must decide whom or what we will acknowledge as master. Though ownership has changed, how we “present” our body and mind determines the rule we experience. By voluntarily choosing obedience, we become God’s slaves, walking in the way of righteousness and ultimately arriving at life (Rom. 6:17–18). But if we reopen the door to old desires, enslaving ourselves again to sin, its end is death—a stark warning from both Paul and Pastor Jang.

Particularly, Pastor Jang focuses on verse 19: “I am speaking in human terms because of your natural limitations.” Paul uses slavery as an analogy partly due to the widespread practice in Roman society, but also to help people grasp spiritual reality. Pastor Jang calls it “an easy analogy with a serious point.” When we were slaves to sin, we yielded ourselves to wrongdoing and faced a miserable end. Now, as God’s slaves, we must choose the path leading to holiness.

In verses 20–21, Paul urges believers to recall the fruit they bore when they were slaves to sin—shameful fruit that leads to death. Pastor Jang likens this to “the devastation that follows when we live according to our fleshly desires.” Sin begets more sin, undermining our spiritual and mental well-being and often wrecking our social relationships. Thus, a life dominated by sin can offer neither lasting peace nor genuine freedom. Yet in verse 22, Paul declares that we have been freed from sin, become slaves to God, and now bear fruit that leads to holiness. This is the heart of Pastor Jang’s message: The path of righteousness is not dreary affliction alone; it is a road of growing joy, gratitude, and ultimately, true life.

Finally, Romans 6:23 concludes: “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” Pastor Jang frequently explains that the term “wages” (ὀψώνια, opsōnia) was used for the daily pay of soldiers. Those who labor in sin’s army receive death as their grim compensation. Yet those who serve God receive a charisma(χάρισμα)—a gracious gift—of life. Confronted by these two diverging roads, Pastor Jang asks, “Should we not joyfully choose to be slaves of the Lord?”

Hence, the second section’s main point is that even those justified by faith must continue battling sin and the flesh in the process of sanctification. Pastor Jang, reflecting on Paul’s teaching, applies this to modern believers, reiterating that “every day we must consciously offer ourselves as instruments of righteousness.” This is not a legalistic burden but “a loving, voluntary obedience in the Holy Spirit,” by which we gradually “conform to the image of Christ.”

3. Offering Ourselves to God as Instruments of Righteousness and Pastor David Jang’s Emphasis on Communal Mission

Pastor David Jang consistently teaches that Paul’s argument in Romans 6 extends beyond individual, internal sanctification to our responsibilities in the church community and in the world. The instruction to “present your members as instruments of righteousness to God” (Rom. 6:13) is aimed at each believer—do not give your body to sin, but to God—yet it ultimately calls us to be “witnesses of God’s righteousness” in the world.

Pastor Jang often refers to Jesus’s farewell discourse in John 15, which highlights that we bear fruit only when we abide in Him and He in us. But this fruit is not borne in isolation; it flourishes within the church, and extends as a light and salt in the unbelieving world. Consequently, being “instruments of righteousness” is not merely about overcoming our own sin through the Holy Spirit’s power. Rather, our holiness must spread to our families, workplaces, churches, and societies, leaving the fragrance of Christ wherever we go.

Within this same context, Pastor Jang frequently laments that some churches—and believers—focus solely on individual salvation, forgetting their “calling to be instruments of righteousness.” He offers specific examples of how “God’s people” should serve in the church and the wider community: in ministries of service, missions, charitable outreach, and sharing resources—acts that expand God’s kingdom through our “hands and feet.” This might entail practical help for those in need, support for the marginalized, or evangelism to those who do not know the truth.

Pastor Jang underscores an essential principle: “Though we are made righteous entirely by grace, merely enjoying that grace is not the end. We must bear the fruit of a changed life reflecting God’s character.” When Paul speaks of “fruit that leads to sanctification” (Rom. 6:22), Pastor Jang insists he is not speaking only of moral purity or religious devotion on a personal level, but also of actively extending God’s justice and love in the larger community. Through these fruits—nurtured and shared in the body of Christ—we train ourselves to present our bodies as instruments of righteousness continuously and expansively.

At this point, Pastor Jang urges believers “never to remain shackled by past failures or guilt.” We have already died to sin and become alive in Christ, so wallowing in regrets or burdensome shame no longer defines the believer’s path. Paul insists (Rom. 6:4) that we “walk in newness of life,” boldly stepping forward in the ongoing process of salvation called sanctification. Here, Pastor Jang advocates for mutual intercession, confronting old sinful habits, cultivating godly character through discipleship, supporting each other in the church, and practical acts of service and compassion in society.

Thus, Romans 6 as a whole challenges believers with a central question: “Having been transferred from death to life, and from slavery to sin to slavery to righteousness, united with Christ through baptism and raised to newness of life—how then shall we live?” David Jang’s teaching aligns with Paul’s, calling us to clearly distinguish justification from sanctification without ever separating them. We have been given a new status through the once-for-all event of justification. Emboldened by that grace, we engage in a daily struggle against the flesh, rely on the Holy Spirit, and walk step by step in sanctification, joining with fellow believers to serve as instruments of righteousness for God’s kingdom.

Paul’s concluding statement in Romans 6:23, “The wages of sin is death, but the free gift of God is eternal life,” seals this decisive contrast. Pastor Jang affirms: “Ultimately, our hope is eternal life, a free gift we receive through Christ Jesus.” That eternal life is the driving force enabling us to live boldly, offering our lives as instruments of righteousness with perpetual gratitude and joy.

In the above three sections, we have combined Paul’s exposition in Romans 6 with Pastor David Jang’s central teachings and perspectives. In summary:

  1. Dying to Sin, Living in Christ: A New Status of Grace (Justification)
    • Formerly under the law of sin and death, we receive “justification” by grace, entering an utterly new status as those united with Christ through His death and resurrection, symbolized in baptism.
    • Pastor Jang describes justification as “a change of status,” highlighting the complete resolution of past sin and the end of sin’s dominion over our destiny.
  2. The Fierce Process of Sanctification (Spiritual Warfare) and Awareness of Living Under Grace
    • Even those who are saved still face temptation through their mortal bodies, while Satan attempts an illegal takeover.
    • Pastor Jang encourages believers to abide in the truth and practice self-discipline empowered by the Holy Spirit to subdue sinful desires. Assurance that we stand under grace means sin can no longer claim us, opening the way for us to reject sin and become instruments of righteousness.
  3. Offering Ourselves as Instruments of Righteousness and the Communal Mandate
    • Sanctification does not stop at personal piety or ethical purity but expands into the local church and global mission, revealing God’s righteousness and love.
    • Pastor Jang emphasizes our calling as “slaves of righteousness,” wholly belonging to God and realizing His purposes on earth. Ultimately, “the wages of sin is death, but the free gift of God is eternal life,” determining both our direction in godly living and our ultimate hope.

Pastor David Jang calls this whole progression “the grand narrative of salvation,” beginning at the cross of Jesus Christ and extending into eternity. From start to finish, we are upheld by God’s grace and love, but human responsibility—our decisions and obedience—must also be genuinely operative. Romans 6 stands at the center of this extended journey, declaring the “mystery” of how we are transferred from death to life, from slaves of sin to slaves of righteousness.

In conclusion, Romans 6 emphasizes that through the death and resurrection of Jesus Christ, God has liberated believers from sin’s dominion. He calls us not to turn back to our old enslavement but to offer our bodies and lives fully to Him, bearing holy, good fruit in the process. Pastor David Jang refers to this as “both the privilege and the calling of those who have been saved,” reminding us that our raison d’être is “to become instruments of righteousness and transform the world.” And as Paul concludes in Romans 6:23, sin leads to death, but God’s gift is eternal life in Christ—an unchanging truth that secures our ultimate hope and compels us to live as instruments of His righteousness even now.

Thus, Pastor Jang’s exposition of Romans 6 illuminates how justification and sanctification interlock organically, and how believers, united with Christ’s death and resurrection, bear tangible fruit by offering their bodies in service to God. Romans 6 has often been termed a “summation of the gospel” within Paul’s writings, and Pastor David Jang’s interpretation serves as a pastoral and practical guide, enriching our understanding of this pivotal chapter.

El camino de la justicia en la santificación – Pastor David Jang

by

Basado en Romanos 6 como núcleo, se desarrolla el tema “Justificación y santificación, y las armas de la justicia dedicadas a Dios”. Esta presentación refleja los énfasis pastorales del Pastor David Jang, permitiéndonos explorar tanto la teología de Romanos 6 como las aplicaciones prácticas que él propone.

1. El cambio de estatus por gracia — morir al pecado y vivir en Cristo (Justificación) y la comprensión de la salvación según el Pastor David Jang

El Pastor David Jang, en múltiples sermones y escritos, ha enfatizado la salvación como un gran recorrido integrado por tres etapas: la “justificación” (justification) como un suceso único, la “santificación” (sanctification) como un proceso continuo y la “glorificación” (glorification) que se consumará en el futuro. Si bien distingue con claridad estas tres etapas, insiste en que no se pueden separar entre sí, pues forman una única y gran travesía. Al abordar Romanos 6, subraya la declaración de Pablo: “Hemos muerto al pecado y hemos sido ofrecidos a Dios”, para recalcar la base firme de la certeza de la salvación. Es decir, la justificación es un acto consumado y definitivo, pero no implica que automáticamente todo el proceso de santificación esté realizado, ni tampoco es posible hablar de santificación sin la justificación, algo que el Pastor Jang ha recalcado repetidamente.

En Romanos 6:1-2, Pablo responde a la posible confusión surgida tras la afirmación previa de que “donde abundó el pecado, sobreabundó la gracia” (Rom. 5). La gente podría malinterpretarlo preguntándose: “¿Acaso podemos pecar más para que abunde más la gracia?”. A esto, Pablo contesta tajantemente: “¡De ninguna manera!”. El Pastor David Jang aprovecha este punto para señalar un error de fe que solemos cometer: si Dios es amor y Su gracia es sobreabundante, algunos podrían creer que pueden vivir como les plazca sin perder su salvación. Pero tal como señala Pablo, si ya hemos muerto al pecado (= justificación), ¿cómo podríamos seguir viviendo en él? Al respecto, Jang explica: “La salvación, desde su inicio, transforma por completo toda nuestra vida”. De este modo, la frase “hemos muerto al pecado” no es solo una afirmación teórica o doctrinal, sino la expresión de un cambio total de estatus.

Ese cambio de estatus, como Pablo indica, revela concretamente el propósito de Dios de hacernos “caminar en vida nueva” (Rom. 6:4). Cuando el Pastor David Jang reitera la idea “la justificación es un cambio de estatus”, recalca la verdad de que el pecado ya no define nuestra identidad. Antes se nos consideraba “pecadores”, pero ahora se nos llama “justificados”, con lo cual se declara que nuestra existencia ya no pertenece al pecado. Esto concuerda con la declaración de Romanos 6:7: “Porque el que ha muerto ha sido libertado del pecado”.

Para el Pastor David Jang, este cambio es a la vez “una proclamación espiritual consumada de una sola vez” y “un punto de inflexión que demanda responsabilidad y decisión”. Es decir, la obra de Cristo al llevar todos nuestros pecados en la cruz y morir por nosotros resolvió de una vez nuestro problema del pecado, y en ese instante fuimos declarados justos. Sin embargo, para que la justificación opere de manera dinámica en nuestra vida, no debemos “abusar” de esta gracia, sino responder en una actitud de gratitud y temor reverente a Dios, girando en esa dirección.

La expresión de Romanos 6:3-5, “bautizados en su muerte”, también es frecuentemente citada por el Pastor David Jang. Enseña que el bautismo no es meramente un rito de admisión a la iglesia o una tradición denominacional, sino la representación simbólica de que “hemos sido unidos a Cristo”. Aunque el bautismo es un signo y un rito, su significado espiritual señala que, con Cristo, hemos muerto y resucitado. Pablo dice que, mediante el bautismo, fuimos sepultados con Jesús (6:4), lo cual simboliza que nuestra antigua naturaleza pecaminosa, la vida en Adán, fue crucificada y sepultada con Cristo. Y así como Él resucitó, también nosotros proclamamos haber recibido la nueva vida.

El Pastor Jang, en este punto, insiste en la seguridad de que “el pecado ya ha sido resuelto de una sola vez; no debemos dudar de ello”. Muchos creyentes, en su vida cristiana, al caer y fracasar, se preguntan con escepticismo: “¿Realmente soy salvo?”. Pero tanto la enseñanza paulina como la del Pastor David Jang subrayan la certeza de que “la identidad de salvado no se tambalea”. Ni nuestras sensaciones ni nuestros sentimientos, ni siquiera nuestras caídas momentáneas, pueden hacer que perdamos nuestra posición de salvados, pues “el problema del pecado original fue resuelto por completo en la cruz de Jesucristo”.

De ahí que la declaración “hemos muerto al pecado” implica también el contraste de “vivir para Dios”. Romanos 6:8 dice: “Y si morimos con Cristo, confiamos en que también viviremos con Él”. El Pastor David Jang recalca que esta confesión de fe es el eje central de la fe cristiana. Morir al pecado significa no estar más bajo su dominio; vivir con Cristo significa haber entrado en el reino de Su señorío, en un sistema de vida nuevo. Creer en Jesús no es simplemente “obtener un boleto al cielo después de la muerte”, sino, de manera activa, “vivir ya en el presente bajo el gobierno de Dios con una vida renovada”, y esto es lo que Jang no quiere que pasemos por alto.

En definitiva, el punto principal de este primer apartado es explicar las consecuencias de la declaración “hemos muerto al pecado”. Al presentar la salvación como un acto único y, a la vez, como un llamado espiritual al futuro, David Jang nos anima a reafirmar diariamente nuestra identidad de salvados. Estábamos en Adán, pero ahora estamos en Jesucristo; hemos sido justificados por Dios, y ese hecho se ha convertido en el cimiento de nuestra vida. Dicho suceso de salvación no se limita a un conocimiento teológico o a una doctrina, sino que abre el camino para que practiquemos, en nuestro propio cuerpo, la muerte y la resurrección de Cristo. Y justamente ahí comienza el camino de la “santificación” que abordaremos en el segundo apartado: la batalla espiritual, la negación del yo y la vivencia de convertirnos en instrumentos de justicia.

2. El proceso de santificación y la batalla espiritual por gobernar el cuerpo: la perspectiva del Pastor David Jang

A partir de Romanos 6:12, Pablo aborda la cuestión: si ya hemos muerto al pecado, ¿por qué seguimos luchando contra él y cómo vencer esa batalla? El Pastor David Jang explica que “aun cuando nuestro estatus ha cambiado por la gracia de Dios, la debilidad de nuestro cuerpo y los vestigios del pecado continúan presentes”. En palabras de Pablo, “el pecado todavía intenta reinar en nuestro cuerpo mortal” (Rom. 6:12). Aunque la identidad ya está en manos de Dios, nuestro estado todavía se encuentra en un proceso de cambio.

Según el Pastor Jang, “no estamos en el momento de partir inmediatamente al cielo, sino en el tiempo de vivir en esta tierra, avanzando en la ‘santificación’, un cambio a nivel espiritual y de carácter”. Tras creer en Jesús, no desaparecen mágicamente todos los hábitos pecaminosos ni las tentaciones del mal; más bien, el cristiano, al ser salvo, percibe con mayor sensibilidad las insidiosas tentaciones de Satanás. Pablo se refiere aquí al “cuerpo” porque a través de nuestro pensamiento, emociones, miradas, palabras y acciones —facultades de este “cuerpo mortal”— el pecado encuentra la forma de operar. Satanás trata de usarnos como base de operaciones, seduciéndonos con el deseo pecaminoso y atrayéndonos de nuevo a los viejos hábitos.

El Pastor Jang ha ofrecido en predicaciones y libros distintos métodos prácticos para esta “encarnizada batalla espiritual”:

  1. “Permanecer en la verdad”. Solo la Palabra de Dios (la verdad) nos otorga la fortaleza espiritual necesaria para controlar los impulsos del cuerpo.
  2. “Dominar el cuerpo mediante entrenamiento repetido”. Esto no se refiere a un ascetismo extremo ni a un legalismo, sino a apoyarnos en la capacidad del Espíritu Santo que habita en nosotros, para que voluntariamente practiquemos la disciplina en nuestros ojos, oídos, boca, manos y pies, debilitando así el poder del pecado.

Cuando Pablo declara: “Ni tampoco presentéis vuestros miembros al pecado como instrumentos de iniquidad, sino presentaos vosotros mismos a Dios … y vuestros miembros a Dios como instrumentos de justicia” (Rom. 6:13), deja ver que nuestro cuerpo no es un conducto neutral, sino un “instrumento” (o “arma”) de alguien. Si domina el pecado, nuestro cuerpo se convierte en arma del pecado; si domina la justicia, nuestro cuerpo se convierte en arma de Dios. Para el Pastor David Jang, esta imagen es sumamente concreta: en el culto o en el servicio, nuestras “manos y pies” se convierten en armas de justicia al servicio del Señor; si esos mismos miembros se ponen al servicio del pecado, se vuelven armas del mal. No se trata de culpar al instrumento en sí, sino de quién tiene el control de dicho instrumento.

El versículo 14 de Romanos 6 dice: “Porque el pecado no se enseñoreará de vosotros; pues no estáis bajo la ley, sino bajo la gracia”. Este pasaje aparece con frecuencia en los sermones del Pastor Jang, quien señala que “cuando sabemos que estamos bajo la gracia, nos damos cuenta de que no somos seres sometidos al pecado, sino que tenemos un estatus honorable”. Bajo la ley, el hombre está bajo la amenaza de condenación si peca y, a veces, el pecado parece la vía de “libertad”. Sin embargo, en realidad, el pecado nos esclaviza y nos conduce a la muerte. En cambio, quien está “bajo la gracia”, es decir, en Cristo, ya no puede ser reclamado legalmente por el pecado. Como el dueño ha cambiado, Satanás solo puede tratar de ocuparnos ilegalmente; no tiene ningún derecho legítimo de propiedad sobre nosotros.

Por ello, el Pastor Jang insta a “recordar que Satanás es un ocupante ilegal”. Gracias a la sangre de Cristo, la propiedad ha sido completamente transferida a Dios. Si sucumbimos a la debilidad o si pecamos y caemos, Satanás susurra: “Sigues siendo mi esclavo, ¿verdad?”. Pero eso es una mentira. Ante ello, el creyente debe proclamar: “Estoy bajo la gracia. Mi Señor es Jesucristo”. Es decir, cuando el pecado trata de acusarnos, debemos afirmar nuestro estatus de “justificados” y, al mismo tiempo, apartarnos del pecado con decisión.

A partir del versículo 15, Pablo reitera: “¿Pecaremos porque no estamos bajo la ley sino bajo la gracia? ¡De ninguna manera!”. El Pastor David Jang explica que esta repetición enfatiza “los deseos contradictorios” que laten en nosotros. Dada nuestra debilidad, al enterarnos de la ‘gracia’, algunos podrían interpretarla erróneamente para abusar de ella. La soberbia, la pereza o la inercia a apartarnos del control del Espíritu Santo perviven en el ser humano, de modo que se pretende sacar provecho propio de la misericordia divina. Pero la conclusión de Pablo es clara: si hemos sido liberados del pecado, ceder de nuevo a él es “voluntariamente volver a la esclavitud del pecado”, algo totalmente insensato.

El versículo 16 dice: “¿No sabéis que si os presentáis a alguien como esclavos para obedecerle, sois esclavos de aquel a quien obedecéis?”. El Pastor David Jang explica esto como una “cuestión de elección”. Cada día, la gran pregunta en nuestra vida es: ¿a qué o a quién vamos a servir como Señor? Nuestro Amo ha cambiado, pero la experiencia real de su señorío depende de a quién cedamos o en quién nos apoyemos. La obediencia voluntaria desde el corazón nos encamina a ser siervos de Dios y a la justicia que conduce a la vida (vs. 17-18). Por el contrario, si abrimos nuevamente la puerta a las antiguas pasiones y servimos al pecado, el resultado final es muerte, como alerta Pablo, una advertencia con la cual el Pastor Jang coincide plenamente.

El versículo 19 incluye la frase “Hablo como humano, por la debilidad de vuestra carne”. Pablo recurre a la metáfora de la esclavitud para que los romanos, habituados a esa realidad, comprendan. El Pastor Jang considera que, aunque es un símil sencillo, no es nada banal. Cuando éramos esclavos del pecado, cedíamos nuestro cuerpo a la inmundicia y la iniquidad, terminando en la ruina. Ahora, debemos ofrecernos como esclavos de Dios, para avanzar hacia la santidad.

En los versículos 20-21, Pablo invita a reflexionar sobre los frutos de aquella época en que vivíamos como esclavos del pecado. Aquellos frutos, vergonzosos, terminaban en la muerte. El Pastor David Jang equipara esto a “la destrucción y desolación que surgen de vivir según los deseos de la carne”. El pecado engendra más pecado, corroe la salud espiritual y mental y quiebra nuestras relaciones. Allí no hay paz duradera ni verdadera libertad. Por el contrario, el versículo 22 recalca que, habiendo sido librados del pecado y hechos siervos de Dios, producimos “el fruto de la santidad” que conduce a la vida eterna. Aquí se halla el mensaje central del Pastor Jang: el contraste de Pablo entre el camino del pecado y la muerte, y el camino de la justicia y la vida. Y señala que el camino de la justicia no es una senda de aburrido sufrimiento, sino una vía progresivamente rebosante de gozo, gratitud y, finalmente, de vida eterna.

En el versículo 23, Pablo concluye: “Porque la paga del pecado es muerte, pero la dádiva de Dios es vida eterna en Cristo Jesús”. El Pastor David Jang menciona con frecuencia que la palabra griega para “paga” (ὀψώνια, opsōnia) se refería al salario que los soldados romanos recibían por su labor. El que trabaja en el pecado cosecha la muerte como su penosa retribución, mientras que el que es siervo de Dios recibe el don gratuito (χάρισμα, charisma) del cielo. De esta contraposición radical surge la pregunta: “Entonces, ¿no escojamos con gozo ser esclavos del Señor?”.

Así pues, la segunda sección recalca que, aunque somos justificados, continuamos en la lucha de la santificación contra el pecado y la debilidad de la carne. El Pastor David Jang aplica las enseñanzas de Pablo a la vida cristiana de hoy, señalando la necesidad diaria de rendir nuestro ser a Dios como “instrumentos de justicia”, con disciplina y determinación. No se trata de un yugo legalista, sino de una “obediencia amorosa y voluntaria en el Espíritu Santo”, que nos va transformando progresivamente a la imagen de Cristo.

3. Vivir como instrumentos de justicia para Dios y el énfasis del Pastor David Jang en la misión comunitaria

El Pastor David Jang subraya que la exposición de Romanos 6 por parte de Pablo no se queda en la santificación personal e interior, sino que se expande hacia la “misión” de la comunidad eclesial y del creyente en el mundo. En Romanos 6:13, la orden de “presentar nuestros miembros … como instrumentos de justicia a Dios” tiene una dimensión individual (no entregarnos al pecado), pero con la mira puesta en “revelar la justicia de Dios en medio del mundo” como sus testigos.

A menudo, el Pastor Jang alude al discurso de despedida de Jesús (Jn 15), recordando que “cuando permanecemos en Él y Él permanece en nosotros, producimos abundante fruto”. Ese fruto no lo cosechamos solos, sino que se multiplica en la iglesia como comunidad y también se difunde al mundo, siendo sal y luz para los que no creen. Por ello, “convertirnos en instrumentos de justicia” significa no solo rechazar el pecado en nuestro interior por la acción del Espíritu, sino manifestar esa santidad en la familia, el trabajo, la iglesia y todos los ámbitos de la sociedad, irradiando la fragancia de Cristo con obras concretas.

En la lógica de Romanos 6, Pablo reitera la identidad de quienes han pasado “de la muerte a la vida”, insistiendo: “Consideraos muertos al pecado, pero vivos para Dios” (Rom. 6:11). El Pastor David Jang expande esta noción, diciendo: “Alguien que ha muerto y vuelto a vivir, ya no se ata a los temores ni a los deseos de este mundo”. El que ha atravesado la muerte vive ahora en otra dimensión y posee una libertad intrépida en el espíritu. Esa libertad nos da fuerza para no dejarnos engañar por las falsas promesas del pecado y, en cambio, avanzar hacia la justicia. Tal dinamismo se concreta “caminando juntos en la comunidad de fe”.

El Pastor Jang, en particular, ha señalado repetidamente que la iglesia, tanto en Corea como en otras partes del mundo, ha incurrido a veces en un desequilibrio al concentrarse solo en la salvación individual, descuidando el rol de “instrumentos de justicia” en la sociedad. Así, subraya la responsabilidad de los salvados: ¿qué papel debemos desempeñar en la iglesia y en el mundo? El servicio, la obra misionera, la ayuda y la vida generosa son manifestaciones de que nuestro cuerpo es un “instrumento de justicia” al servicio del reino de Dios. Ejemplos concretos incluyen acciones solidarias en favor de los más necesitados, la hospitalidad hacia personas desamparadas o el anunciar el evangelio a quienes viven en tinieblas espirituales.

El Pastor Jang propone un principio clave: “Aunque la justificación es enteramente un don de gracia, no se agota en disfrutarla pasivamente, sino que conlleva el fruto de la vida transformada a imagen de Dios”. Cuando Pablo habla del “fruto de la santidad” (Rom. 6:22), no alude únicamente a la pureza moral o la piedad personal, sino también a la justicia y el amor de Dios puestos en práctica en el entorno social y comunitario. En el seno de la iglesia, esos frutos se comparten y nos fortalecemos los unos a los otros, mientras que ofrecemos nuestro cuerpo al servicio de la justicia en una práctica constante, ampliando su alcance.

Jang enfatiza además que “no debemos estancarnos en los fracasos o en la culpa del pasado”. Ya morimos al pecado y vivimos en Cristo; lamentarse eternamente y vivir abrumados por la culpa no corresponde a los hijos de Dios. Más bien, siguiendo el mandato paulino (Rom. 6:4), “andemos en vida nueva” y avancemos con valentía por la senda de la santificación, apoyándonos en la comunión de la iglesia. De ahí la importancia de la oración mutua, el romper hábitos pecaminosos, el cultivar un carácter bondadoso, y el llevar a cabo procesos de discipulado, ayuda social y obras solidarias.

Así, a lo largo de Romanos 6, Pablo busca responder a la gran pregunta: “Ahora que hemos pasado de la esclavitud del pecado a ser siervos de Dios, unidos con Cristo mediante el bautismo para vivir en novedad de vida, ¿cómo hemos de vivir?”. David Jang coincide con Pablo al distinguir con nitidez la justificación de la santificación, sin separar ambas realidades. Fuimos justificados de una vez y por todas, y con esa gracia enfrentamos diariamente los deseos de la carne, progresamos en la santificación en el Espíritu Santo y, junto con la comunidad de fe, nos convertimos en instrumentos de justicia para la construcción del reino de Dios.

Finalmente, como concluye Pablo en Romanos 6:23: “Porque la paga del pecado es muerte, mas la dádiva de Dios es vida eterna en Cristo Jesús”. El Pastor David Jang insiste: “Nuestra esperanza última es la vida eterna, un regalo gratuito de Dios en Cristo, que nos sustenta en medio de los combates de la vida presente y aviva nuestro gozo y gratitud al rendirnos como instrumentos de justicia para el Señor”.

A manera de conclusión de estos tres grandes apartados, que combinan la exposición de Romanos 6 con la enseñanza particular del Pastor David Jang, se presenta este resumen:

  1. El cambio de estatus por gracia: morir al pecado y vivir en Cristo (justificación)
    • Antes vivíamos bajo la ley del pecado y la muerte, pero por la gracia hemos obtenido la “justificación”, recibiendo un estatus completamente nuevo, simbolizado en nuestra unión con la muerte y la resurrección de Cristo, confesada en el bautismo.
    • El Pastor David Jang define la justificación como “un cambio de estatus”, resultado de la resolución completa de nuestro pasado pecaminoso, de modo que el pecado ya no determina nuestro destino.
  2. El proceso de santificación: disciplinar el cuerpo y la batalla espiritual, confiando en la gracia
    • Aunque somos salvos, el “cuerpo mortal” sigue siendo una brecha por la que el pecado y Satanás tratan de infiltrar sus tentaciones.
    • El Pastor David Jang destaca la necesidad de permanecer en la verdad y de ejercitar la disciplina bajo la guía del Espíritu Santo para dominar los deseos de la carne. Si estamos seguros de vivir “bajo la gracia”, el pecado no tiene fundamento legal para dominarnos, y en la práctica, nos convertimos en “instrumentos de justicia”.
  3. La vida entregada a Dios como arma de justicia y la misión comunitaria
    • La santidad no solo es personal y ética, sino que se refleja en una misión activa de justicia y amor en la iglesia y en el mundo.
    • El Pastor David Jang reitera que, si somos “siervos de la justicia”, estamos llamados a manifestar la voluntad de Dios, caminando en la novedad de vida, compartiendo el amor divino y sirviendo a los demás.
    • En última instancia, “la paga del pecado es muerte”, pero “el don de Dios es vida eterna en Cristo Jesús”, verdad que determina la dirección y la esperanza de nuestra vida santa.

El Pastor David Jang describe todo esto como “el gran drama de la salvación”, que comienza en la cruz de Cristo y se extiende hasta la eternidad, con la gracia y el amor de Dios sosteniéndonos desde el principio hasta el fin, pero requiriendo a la vez nuestro compromiso y obediencia. Romanos 6 es, en esta travesía, un capítulo central, proclamando el misterio espiritual de haber pasado “de muerte a vida” y “de ser esclavos del pecado a siervos de la justicia”.

En conclusión, Romanos 6 se resume en el llamado a vivir con la conciencia de que Dios, por medio de la muerte y la resurrección de Jesucristo, nos ha liberado del dominio del pecado, para que, como “instrumentos de justicia”, no volvamos a la antigua esclavitud, sino que ofrezcamos nuestro cuerpo y nuestra vida entera a Dios, fructificando en santidad y en toda buena obra. El Pastor David Jang lo denomina “el privilegio y la misión de los redimidos”, remarcando que la razón última de nuestro existir es “ser un arma de justicia que transforme el mundo” y que así mismo podamos disfrutar la gloriosa esperanza de la “vida eterna” que aguarda a los que están en Cristo.

The Grace of Salvation – Pastor David Jang

by

I. Human Sin and God’s Grace

Before delving into the central theme of Ephesians 2, Pastor David Jang emphasizes the reasons for praise and thanksgiving that the Apostle Paul recorded in Ephesians 1. In Ephesians 1, Paul says, “to bring unity to all things in heaven and on earth under Christ” (Eph. 1:10). Pastor David Jang interprets this as a verse revealing the ‘grand direction of history,’ going far beyond mere individual salvation. The fact that history is divided into B.C. (Before Christ) and A.D. (Anno Domini) itself indicates that the coming of Christ is the pivotal event in history. History is “moving toward unity in Christ,” and this signifies an ‘eschatological vision’ and a ‘new beginning.’

Within this grand flow of history, Pastor David Jang usually teaches newcomers to the church the so-called “Four Spiritual Laws,” often summarized as Creation–Sin–Christ–Salvation, but he expands it by adding “the Kingdom of God.” Thus he teaches Creation–Sin–Salvation through Christ–the Kingdom of God. The reason is that the entire Bible unfolds in a trajectory that ultimately seeks to restore and perfect God’s Kingdom. According to him, the Kingdom of God began with the first coming of Jesus Christ and His atoning work on the cross, continues to expand even now, and will be completed in the end. Therefore, Christian faith is not confined merely to individual salvation but directs our gaze to the “salvation of history,” culminating in the coming of the Kingdom of God in a grander dimension.

Pastor David Jang explains that just as Paul in Ephesians 1 had “reason to praise,” those who have received the grace of salvation naturally overflow with praise and prayer. Ephesians 1 is filled with praise and prayer. He highlights that “Paul’s prayer is a model showing us what we should pray for,” particularly drawing attention to the content of Paul’s prayer in the latter part of Ephesians 1. That prayer does not merely present superficial wishes; it is a lofty petition for God’s plan of salvation, His sovereignty, and for the spirit of wisdom and revelation to enlighten believers. In other words, Paul seeks the believers’ “hearts to be enlightened,” pointing to a ‘spiritual awakening’ that goes beyond mere knowledge to grasp God’s will.

In this context, Pastor David Jang naturally shifts his focus to the fall and sin of humanity. God originally created a beautiful world and declared that His creation, especially humans made in His image, was “very good.” Yet humanity fell into sin, breaking its relationship with God and descending into disorder and confusion. He compares this to 1 Samuel 15:23, where Samuel tells Saul, “Because you have rejected the word of the Lord, He has also rejected you.” The fundamental cause is that humanity “has first abandoned God.” Pastor David Jang calls this “the deep truth the Bible teaches,” pointing out that people who have turned away from God and sinned often believe instead that God has forsaken them. Yet in reality, humans were the first to turn their backs on God, thereby becoming objects of wrath.

Despite this, God’s compassion and love toward sinners know no bounds. He sent His Son to save those mired in sin, inviting humanity through the good news that “He gave His one and only Son” (John 3:16). Pastor David Jang especially emphasizes the cross of Jesus Christ as an event of “Redemption.” Drawing on the ancient backdrop of the term “redemption” (in which one could purchase a slave with money and grant them freedom), he explains that Jesus paid the most precious price—His own life—to liberate humankind from its slavery to sin. Thus, following the typical Four Spiritual Laws—Creation, Sin, Christ, Salvation—Pastor David Jang introduces the overarching premise that the entire Bible “ultimately converges on the Kingdom of God,” underscoring how majestic and clear the salvation history of God is, as presented in Ephesians, which speaks of “bringing all things together in Christ.”

Consequently, the conclusion of Ephesians 1 can be summarized as “praise” and “prayer.” As Paul’s confession shows, once sinners are saved by God’s grace, praise wells up from the depths of their hearts, and a “holy prayer” naturally follows, seeking to understand and experience God’s grace more fully. Pastor David Jang explains that as our “awareness of grace” deepens, our prayers gain a broader perspective, aimed at the Kingdom of God and the salvation of history. This is where Ephesians displays its unique scale, simultaneously encompassing “history and salvation” in one epistle.

II. Transgressions, Sin, and the Certainty of Salvation

Moving on to Ephesians 2, Pastor David Jang highlights the dramatic reversal found in the first verse: “As for you, you were dead in your transgressions and sins—He made you alive!” Paul, having declared at the end of Ephesians 1 that “history will ultimately be united in Christ,” now shows in chapter 2 just how stark the transformation from death to life is in that unifying process.

First, we note the distinction in Ephesians 2:1 between “transgressions (παράπτωμα, paraptōma)” and “sins (ἁμαρτία, hamartia).” Pastor David Jang explains that “transgression” means “falling away from the right path (fall away),” indicating that humanity strayed from the path (or orbit) it was originally meant to follow. All creation orbits around the sun according to its designated path; even nature and animals follow the laws given to them. Only humankind has deviated from its ordained orbit and design. “Sin (hamartia)” has the root meaning of “missing the mark,” failing to hit the center of the target and thus leading to a state where everything is tangled—disorder and confusion.

Pastor David Jang then points to Ephesians 2:2: “in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air…” He explains that humanity’s sin is not merely individual but structurally embedded in the “world governed by the ruler of the air (Satan).” People often consider sin as something unrelated to God or solely a human matter, but Scripture reveals an evil spiritual power behind it—“the ruler of the air”—which manipulates worldly trends (ideologies, cultures, values) to maximize “the flow of sin.” The city of Ephesus, where the Ephesian church was located, was dominated by the enormous Temple of Artemis, rife with sexual immorality and idolatry. Pastor David Jang notes that understanding this cultural context—“the idolatry, immorality, and corrupt culture they followed”—is crucial. Hence the description in Ephesians of “following the ways of this world and the ruler of the kingdom of the air” is not abstract theory but was a very real issue for the people of that time.

Additionally, Pastor David Jang observes that the phrase in Ephesians 2:3 calling us “by nature deserving of wrath” corresponds with Romans 1, where Paul states that “the wrath of God is revealed from heaven against all the godlessness and wickedness of people who suppress the truth by their wickedness.” Modern readers often misunderstand God’s wrath as conflicting with His love. But according to Pastor David Jang, God’s wrath is provoked because “humankind abandoned God, engaged in unrighteousness and idolatry, and fell into sins that harm one another.” Thus, God’s wrath is not the opposite of love; rather, it is the intrinsic attitude of the holy God who hates sin and executes a “righteous judgment” for the sake of restoration. Humanity, having willfully abandoned its orbit, became deserving of wrath by nature, yet Ephesians 2 proclaims the reversal that God, full of mercy, has provided a way of salvation for humankind.

“But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions…” (Eph. 2:4–5). Here Pastor David Jang repeatedly underscores that salvation is God’s grace. Humanity may have turned away from God, yet God never abandoned humankind; ultimately, He granted eternal life to sinners at the extreme cost of sacrificing His own Son. Hence Ephesians 2:8–9 declares, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” Pastor David Jang emphasizes that we must never forget that “our salvation is entirely God’s gift, not based on our works, merits, or righteousness.”

To further highlight that salvation is “grace before works,” Pastor David Jang references the Reformation principle Sola Gratia (“by grace alone”), recalling the historic emphasis on the relationship between “grace” and “faith.” Grace comes first, and faith is the channel by which we receive that grace; no matter how upright our actions might be, they can never come before grace. Thus Paul categorically states, “so that no one can boast” (Eph. 2:9). Pastor David Jang uses the metaphor “You do not dilute wine with water” to illustrate that we must never mix works-based merit into grace. The absolute nature of grace is the foundation of Christian faith.

Moving on, he explains the phrase “we are God’s handiwork” (Eph. 2:10) from the Greek word poiēma (ποίημα), interpreting it as “those newly created in Christ.” Revisiting the concept of “new creation” (2 Cor. 5:17), Pastor David Jang contends that salvation is not merely about forgiveness of sins or escaping punishment but constitutes a fundamental re-creation of our very being. He then connects this to God’s purpose for salvation: “created in Christ Jesus to do good works” (Eph. 2:10). Those who have been saved by grace are called to a life that carries out “the good works God has prepared in advance.” Pastor David Jang finds in this verse clear guidance for how Christians should live in the world. Having been saved by grace through faith, believers “ought to do good works, shine as light and salt in the world, and walk joyfully in the path God has prepared.”

Thus, Ephesians 2:1–10 speaks of a transition “from death to life,” summarizing how those who had transgressed and missed the mark were “raised again in Christ.” Pastor David Jang stresses that this is “the very essence of the gospel for which we must be grateful and praise God throughout our lives.” For sinners whose lives seemed hopeless and meaningless, God’s vast mercy and love have come upon them, enabling them to “be made alive with Christ, raised with Christ, and seated with Him in the heavenly realms,” sharing in His glory. Consequently, our entire life can become a song of thanksgiving.

III. The Assurance of “the Kingdom of God”

Pastor David Jang summarizes the overarching theme of Ephesians 1–2 as “the coming of Jesus Christ, which marks both the end and the new beginning of history.” When Ephesians 1:10 says, “to bring unity to all things in heaven and on earth under Christ,” it declares where history is headed and what its endpoint is. Jesus Christ stands as the conclusion of the Old Testament and the beginning of the New Testament, being “the Alpha and the Omega,” as stated in Revelation. Pastor David Jang compares this to Teilhard de Chardin’s idea of the “Omega Point,” saying, “Just as the Omega Point of the Old Testament is Jesus Christ, the Omega Point of the New Testament is the Kingdom of God.” Thus, the end times signify “the end of the old history and the beginning of a new one,” and he believes this new history already started with the first coming of Jesus Christ.

Hence history is not a meaningless stream that eventually vanishes but a planned journey “that converges on the Kingdom of God in Christ.” Relying on this certainty, Pastor David Jang recalls how Paul in Acts 28 “proclaimed the Kingdom of God and taught about the Lord Jesus Christ” (Acts 28:31). He also refers to the question from the disciples just before Jesus’ ascension—“Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6)—noting that their inquiry indicates a “hope for the restoration of the kingdom,” or the completion of God’s Kingdom. Likewise, for Christians living in the New Testament era, that Kingdom has already begun but is not yet complete; it continues to expand in the present. In our prayers, when we say “Your kingdom come,” we are participating in and expressing faith in both the eschatological reality and its present unfolding.

Thus Paul’s declaration in Ephesians that “the old history of sin has met its end through the cross, and a new era of life has opened” instructs the church today on “what historical perspective we should hold.” Pastor David Jang uses a metaphor: “If you do not know where history is going, you will drift aimlessly, not knowing where your ship is headed.” He urges Christians to live with a “clear destination,” namely, the “completion of God’s Kingdom.” In Christ, our lives and ministries participate in “the grand flow of history,” so even amid our present world, that Kingdom grows like a mustard seed, or like yeast that works its way through the whole batch of dough, gradually expanding its influence (Matt. 13:31–33).

Pastor David Jang teaches that an attitude of “praise and thanksgiving” naturally arises in those who are certain of the salvation of history and the arrival of God’s Kingdom. Just as Paul confessed in Ephesians 1, he “could not help but praise” because he clearly understood his reasons for praising. That reason for praise is not mere psychological comfort but rather the overwhelming gratitude for the event of salvation, in which those who were spiritually dead in sin “were saved by grace.” Everyone was once “by nature children of wrath,” following the ways of the world and the ruler of the air, hopelessly unable to save themselves. Yet through Jesus Christ, who was “delivered up” on the cross, we have been “freely” saved, defeating the power of sin and death by His mighty life and raising us up again. This gratitude overflows into praise.

Those who experience this grace also serve the world with a thankful heart. Referencing Ephesians 2:10—“created in Christ Jesus to do good works”—Pastor David Jang notes that gratitude and praise should never remain on our lips alone but manifest as “fruit borne in action.” Just as Paul, once a “chief of sinners,” dedicated his entire life to preaching the gospel after discovering this grace, so believers today, having been saved from past sin, ought to “respond with thankfulness, perform good works, and contribute to the expansion of God’s Kingdom.” This becomes possible only when we realize that our capability is not our own but stems from being “seated with Christ in the heavenly realms” and sharing His authority. Hence Pastor David Jang concludes, “The purpose of our salvation is for us to do the good works God has prepared, and through them, God’s glory is revealed.”

Therefore, Ephesians 2 is a “chapter of grace” that evokes endless gratitude and praise. Although we might think we are alive, from God’s perspective we were once dead in sin—but now, in Christ, we have obtained true life and are taught that “it is only right to live anew.” Pastor David Jang summarizes this as “the proclamation of the gospel in Ephesians,” as well as “the key to practically understanding God’s grand and profound plan of salvation.” We were once dead, off the path due to sin; now, in Christ, we have been newly created to do good works. This reveals the reason for every Christian’s existence and calling. Clinging to this truth allows us to remain confident that no matter how dark our reality may seem or how dominant Satan’s power appears, history is already moving toward the “future determined in Christ.”

Accordingly, Pastor David Jang teaches through Ephesians 2 that this gospel—“those who were dead in transgressions and sins have been made alive together with Christ and seated with Him in heaven”—must be our “eternal song and prayer.” Such praise and thanksgiving make the church community more spiritually vibrant and enable it to exert a positive influence on the world, ultimately progressing toward the goal of “the restoration of God’s Kingdom.” He consistently shares this message: “We know for certain where our ship is heading—it is the Kingdom of God. In Jesus Christ, all things will be united, the old history has ended through Christ’s cross and resurrection, and the new history has already begun. Therefore, do not waver. You who have been saved by grace, live as those who do good works, praising and giving thanks.”

The message of Ephesians 2 that Pastor David Jang presents essentially reawakens the identity of both the church and individual Christians. “You were dead, but now you are alive. You have been made alive with Christ and ultimately look to the Kingdom of God as you do good works on this earth.” He underscores that holding to these truths is central to our faith. Gratitude, praise, and conviction that flow from this central truth transform every aspect of our lives and ultimately testify to the gospel in the world along the path God has prepared. In this light, Ephesians 2 becomes the confession and testimony of all those who have passed “from death to life, from wrath to grace” in Jesus Christ. And its ultimate destination is the “Kingdom of God.” Having been saved through Christ, we are all granted the privilege of joining this grand historical procession, and that is why praise and thanksgiving are only fitting. This, Pastor David Jang affirms, is the core message of Ephesians 2.

La gracia de la salvación – Pastor David Jang

by

I. El pecado humano y la gracia de Dios

Antes de explicar el tema central del capítulo 2 de Efesios, el pastor David Jang enfatiza primero la razón de la alabanza y la acción de gracias que el apóstol Pablo registra en Efesios 1. En este capítulo, Pablo declara: “para reunir todas las cosas en Cristo, en la dispensación del cumplimiento de los tiempos, así las que están en los cielos como las que están en la tierra” (Ef 1:10). Esto no solo aborda la salvación individual, sino que señala la “gran direccionalidad de la historia”. El pastor David Jang interpreta que el hecho de dividir la historia en a.C. (antes de Cristo) y d.C. (después de Cristo) demuestra que la venida de Cristo es el evento central de la historia. En otras palabras, la historia “avanza en un gran proceso de unificación en Cristo”, lo cual implica una “visión escatológica” y un “nuevo comienzo”.

A la luz de este gran fluir histórico, el pastor David Jang, además de enseñar a quienes llegan por primera vez a la iglesia el resumen convencional de “creación-pecado-Cristo-salvación” (las Cuatro Leyes Espirituales), añade el concepto de “el reino de Dios” y presenta una perspectiva ampliada: “creación-pecado-salvación a través de Cristo-el reino de Dios”. La razón es que toda la Biblia, en conjunto, se desarrolla con el fin de restaurar y consumar el reino de Dios. Según su explicación, el reino de Dios comenzó con la primera venida de Jesucristo y su sacrificio expiatorio en la cruz, se sigue expandiendo hoy y finalmente se consumará por completo. Por tanto, la fe cristiana no queda limitada a la salvación individual, sino que, dentro de la amplia “salvación de la historia”, apunta en última instancia a la venida del reino de Dios.

El pastor David Jang indica que, así como Pablo menciona en Efesios 1 que él tenía razones para “alabar”, quienes reciben la gracia de la salvación experimentan naturalmente un desbordamiento de alabanza y de oración. El capítulo 1 de Efesios está rebosante de alabanza y oración. Además, señala que “la oración de Pablo es un modelo que nos muestra por qué y por qué debemos orar”, subrayando en particular el contenido de la oración de Pablo que aparece en la segunda mitad de Efesios 1. Se trata de una petición de orden superior, no un deseo superficial, pues abarca el plan de salvación y el gobierno de Dios, así como el espíritu de sabiduría y de revelación para la humanidad. En otras palabras, cuando Pablo pide que “los ojos de vuestro corazón sean iluminados”, no se refiere a un simple conocimiento, sino a la “iluminación del corazón” para comprender la voluntad de Dios.

En este contexto, el pastor David Jang redirige la atención al problema de la caída y el pecado humanos. En un principio, Dios creó un mundo hermoso y, particularmente, creó al hombre a Su imagen y lo consideró “en gran manera bueno”, pero la humanidad, debido al pecado, cayó y quedó apartada de su relación con Dios, sumida en el desorden y la confusión. Esto recuerda las palabras que Samuel dirigió a Saúl en 1 Samuel 15:23: “Por cuanto tú desechaste la palabra de Jehová, él también te ha desechado para que no seas rey”. El punto fundamental radica en que el hombre “abandonó a Dios primero”. El pastor David Jang destaca que “este es el plano profundo que enseña la Biblia”: las personas, aun después de haber pecado y abandonado a Dios, tienden a creer que Él las desechó, cuando en realidad fue la humanidad la que se apartó primero, quedando así bajo Su ira.

Con todo, la compasión y el amor de Dios hacia los pecadores son inagotables. Para salvar a quienes yacían en pecado, Dios envió a Su Hijo, “dio a Su unigénito” (Jn 3:16) e invitó a la humanidad a ese evangelio. El pastor David Jang subraya que el acontecimiento de la cruz de Jesucristo fue un suceso de “redención” (Redemption). Tal como en la antigüedad se “compraba a un esclavo con dinero para darle libertad”, Jesucristo, pagando con su propia vida —la ofrenda más valiosa—, liberó a la humanidad de su esclavitud al pecado. Así, luego de exponer el patrón “creación-pecado-Cristo-salvación”, el pastor David Jang agrega la premisa de que “toda la Biblia culmina finalmente en el reino de Dios”. De este modo, ensalza cuán majestuosa y a la vez diáfana resulta la historia de la salvación de Dios que, según Efesios, “recapitula todas las cosas en Cristo”.

Como consecuencia, el capítulo 1 de Efesios concluye con “alabanza” y “oración”. Tal como muestra la confesión de Pablo, cuando el hombre, pecador, experimenta la salvación por la gracia de Dios, brota en su interior una alabanza incontenible y, al mismo tiempo, nace la “oración sagrada” que anhela profundizar en esa gracia. El pastor David Jang explica que, cuanto más crece esta “conciencia de la gracia”, más se amplía la visión de la oración, abarcando la salvación histórica y el reino de Dios. Precisamente aquí radica la singularidad y la gran dimensión de Efesios, una carta que atraviesa simultáneamente la “historia y la salvación”.

II. El pecado, la culpa y la certeza de la salvación

Al adentrarse en Efesios 2, el pastor David Jang resalta el contraste impactante que encierra la afirmación inicial de Efesios 2:1: “Y él os dio vida a vosotros, cuando estabais muertos en vuestros delitos y pecados”. Pablo, que al final de Efesios 1 proclama que “toda la historia se recapitula finalmente en Cristo”, ahora, en el capítulo 2, ilustra de forma descarnada cómo ese proceso de unificación supone un cambio de “muerte a vida”.

Primero, repara en la diferencia entre “delitos” (παράπτωμα, paráptoma) y “pecados” (ἁμαρτία, jamartía) que menciona el versículo 1 de Efesios 2. El pastor David Jang explica que “delito” conlleva la idea de “apartarse de la trayectoria” (fall away), subrayando que el hombre se salió de la órbita designada. Mientras el universo entero orbita alrededor del sol, y la naturaleza y las criaturas siguen las leyes que les fueron asignadas, solo la humanidad ha abandonado la órbita propia que le correspondía como creación. Por su parte, “pecado” (jamartía) deriva de “errar al blanco” (missing the mark), y describe la descomposición y confusión totales que surgen al no acertar en el centro de la diana.

El pastor David Jang explica que el versículo 2 de Efesios 2 (“en los cuales anduvisteis en otro tiempo, siguiendo la corriente de este mundo, conforme al príncipe de la potestad del aire…”) sugiere que el problema no se circunscribe al pecado individual, sino que abarca la dimensión estructural, pues los seres humanos viven arrastrados por “el príncipe de la potestad del aire (Satanás)” que domina el sistema del mundo. Es decir, muchos conciben el pecado como algo ajeno a Dios o un asunto meramente entre los hombres, pero la Biblia muestra que existe un poder maligno que manipula la cultura, los valores y las ideologías, “maximizando el caudal del pecado”. La ciudad de Éfeso, donde se ubicaba la iglesia destinataria de la carta, albergaba el gran templo de la diosa Artemisa y era célebre por su idolatría y libertinaje sexual. El pastor David Jang recalca que, en aquella sociedad, “la gente practicaba la idolatría y la inmoralidad, y vivía arrastrada por esa cultura depravada”. Así, comprendemos que la advertencia de Efesios sobre “seguir la corriente de este mundo y al príncipe de la potestad del aire” no constituía una advertencia abstracta, sino una realidad muy concreta en aquel entonces.

Asimismo, el pastor David Jang subraya que la expresión “éramos por naturaleza hijos de ira” (Ef 2:3) coincide con la enseñanza de Romanos 1, donde Pablo menciona que “la ira de Dios se revela desde el cielo contra toda impiedad e injusticia de los hombres que detienen con injusticia la verdad”. Al aludir a la ira de Dios, en la era moderna puede parecer que se opone al amor de Dios. Pero, en palabras del pastor David Jang, la razón por la que Dios se enoja es que “el hombre lo desechó y se sumergió en la injusticia, la idolatría y los pecados que causan daño mutuo”. La ira de Dios no se opone a Su amor, sino que constituye la actitud inherente de un Dios santo que aborrece el pecado, es decir, un “juicio justo” encaminado a la restauración. El hombre, al abandonar su trayectoria, se convirtió en objeto de la ira de Dios, pero Efesios 2 expone el mensaje de un giro sorprendente: Dios, en su amor y misericordia, ofrece al hombre una vía de salvación.

“Pero Dios, que es rico en misericordia, por su gran amor con que nos amó, aun estando nosotros muertos en pecados, nos dio vida juntamente con Cristo…” (Ef 2:4-5). El pastor David Jang recalca que la salvación es plenamente un acto de gracia divina. Aunque fue el hombre quien se apartó de Dios, Él nunca se rindió con respecto a la humanidad, sino que, a través del sacrificio extremo de Su Hijo, abrió el camino de la vida eterna al pecador. Por ello, Efesios 2:8-9 declara con claridad: “Porque por gracia sois salvos por medio de la fe; y esto no de vosotros, pues es don de Dios; no por obras, para que nadie se gloríe”. Al hilo de este pasaje, el pastor David Jang enfatiza que no debemos olvidar que “nuestra salvación es un regalo de Dios, y no un logro basado en nuestras obras o en nuestra justicia”.

Para poner de relieve que el meollo de la salvación reside en la “gracia anterior a toda obra”, el pastor David Jang menciona la máxima de la Reforma “Sola Gratia (solo por gracia)” y recuerda la relación entre gracia y fe. La gracia antecede, y la fe es el medio para recibirla. Ninguna obra nuestra puede ir antes que ella. Pablo también insiste en que “por tanto, nadie puede jactarse” (Ef 2:9). El pastor David Jang propone una analogía: “Echar méritos humanos a la gracia es como mezclar agua con el vino; no debe hacerse”, y recalca que la absolutidad de la gracia es el cimiento de la fe cristiana.

Más adelante, se alude a la expresión “somos hechura suya” (Ef 2:10), profundizando en la palabra griega “poiema (ποίημα)”, que significa “lo que Dios ha creado, Su obra maestra”. El pastor David Jang lo relaciona con la idea de que “en Cristo hemos sido hechos nuevas criaturas” (2 Co 5:17), subrayando que la salvación va más allá de la simple remisión del pecado y la cancelación de la condena, llegando a la recreación del ser entero. Además, enlaza el propósito de la salvación con la parte que dice: “creados en Cristo Jesús para buenas obras, las cuales Dios preparó de antemano para que anduviésemos en ellas” (Ef 2:10). Dicho de otro modo, quienes han sido salvados por gracia son llamados a vivir “las buenas obras que Dios ya preparó”. Para el pastor David Jang, este texto deja claro cómo debe conducirse un cristiano en el mundo: los que recibieron la salvación por la gracia, mediante la fe, han de “practicar el bien, ser luz y sal en medio de la sociedad, y caminar gozosos por la senda que Dios ha dispuesto”.

Así, en Efesios 2:1-10, el “tránsito de la muerte a la vida” se describe como que el hombre, apartado de la órbita y errando el blanco por culpa del pecado, es levantado de nuevo “en Cristo”. El pastor David Jang señala que esta experiencia constituye “la esencia del evangelio, por la cual debemos vivir eternamente agradecidos y en alabanza”. Aun cuando la existencia del pecador parecía condenada e insignificante, la inmensa misericordia y el amor de Dios irrumpieron y, “juntamente con Cristo, nos vivificó, nos resucitó y nos hizo sentar en los lugares celestiales”, de modo que toda nuestra vida puede transformarse en una canción de gratitud.

III. La confianza en “el reino de Dios”

El pastor David Jang sintetiza que el mensaje que conecta Efesios 1 y 2 es la “venida de Jesucristo como el fin de la historia y, a la vez, un nuevo inicio”. Efesios 1:10 (“para reunir todas las cosas en Cristo…”) declara a qué punto se encamina la historia y cuál es su meta definitiva. Jesucristo es la conclusión del Antiguo Testamento y el comienzo del Nuevo Testamento; tal como expresa Apocalipsis al decir que Él es “el Alfa y la Omega”, Cristo es a la vez el origen y la culminación de la historia. El pastor David Jang evoca la noción de “Punto Omega” de Teilhard de Chardin y reflexiona: “Así como el Punto Omega del Antiguo Testamento es Cristo, el Punto Omega del Nuevo Testamento es el reino de Dios”. En definitiva, el fin de los tiempos supone “el cierre de la vieja historia y la inauguración de la historia nueva”, y afirma que esto dio comienzo con la primera venida de Jesús.

En ese sentido, la historia no fluye simplemente hacia la nada, sino que “converge en el reino de Dios, en Cristo”, según el plan divino. El pastor David Jang recuerda que Pablo, en la conclusión del libro de los Hechos (Hch 28:31), predica acerca de “el reino de Dios y Jesucristo”, y que, antes de la ascensión de Jesús, los discípulos preguntaron: “Señor, ¿restaurarás el reino a Israel en este tiempo?” (Hch 1:6), manifestando su anhelo de la consumación de ese reino. Así también, para los cristianos del Nuevo Testamento, este reino ya ha comenzado, pero todavía no está completo y sigue expandiéndose. Al orar “venga tu reino”, participamos activamente de esa “certeza escatológica y de la obra presente”.

Por ende, cuando Efesios proclama que “la vieja historia de pecado y maldad termina con la cruz y se abre una nueva historia de vida”, nos está enseñando “qué conciencia de la historia debe tener la Iglesia en la actualidad”. El pastor David Jang usa la metáfora de la navegación sin rumbo y advierte: “Si no sabemos hacia dónde va la historia, no sabremos en qué dirección navega nuestro propio barco y terminaremos a la deriva”. De ahí que recalque que el cristiano debe vivir con una “meta clara”: la consumación del reino de Dios. Es decir, la vida y el ministerio que realizamos “se integran en el gran fluir de la historia en Cristo”; y, así como la parábola del grano de mostaza y la levadura (Mt 13:31-33) muestra que el reino de Dios crece y fermenta hasta transformar todo, su influencia se sigue expandiendo.

El pastor David Jang señala que esta seguridad sobre la salvación de la historia y la llegada del reino de Dios se plasma en la práctica en “alabanza y gratitud”. En Efesios 1, Pablo declara que su vida es una alabanza, reconociendo que “tenía razones para alabar”. Esa razón no se limita a un consuelo psicológico, sino que deriva del evento de la salvación que liberó al pecador “por gracia”. Todos eran, “por naturaleza, hijos de ira”, atrapados por el príncipe de la potestad del aire y las corrientes de este mundo, sin la mínima posibilidad de rescatarse a sí mismos. Pero Jesucristo, al ser “entregado” en la cruz, concedió la salvación gratuitamente y quebrantó el poder del pecado y de la muerte, levantando al hombre a una vida nueva. De ahí nace el agradecimiento que motiva la alabanza.

Además, quienes experimentan esta gracia aprenden a servir al mundo con una actitud agradecida. El pastor David Jang, citando Efesios 2:10, donde se afirma que somos creados “para buenas obras”, comenta que la gratitud y la alabanza no pueden quedarse en los labios, sino que han de “producir frutos en acciones concretas”. De la misma manera en que el apóstol Pablo, reconociéndose “el primero de los pecadores”, consagró su vida entera a la predicación del evangelio después de recibir la gracia, los creyentes de hoy también “expresan agradecimiento por la salvación de la que fueron partícipes cuando vivían en su pecado y, ahora, practican el bien y participan en la expansión del reino de Dios”. Esto no es posible por mérito propio, sino al comprender que “hemos sido vivificados junto con Cristo, y con Él hemos recibido autoridad, sentados en los lugares celestiales”. Así, el pastor David Jang concluye: “Dios nos salvó para que andemos en las buenas obras que Él preparó de antemano, y en ese caminar se manifiesta Su gloria”.

En consecuencia, Efesios 2 constituye un “capítulo de gracia” que despierta en nosotros un cántico y un reconocimiento incesantes. Aunque algunos se crean vivos por sus propios medios, si se contempla desde la óptica de Dios, vivían muertos por el pecado; sin embargo, ahora obtuvieron la vida verdadera en Cristo y el texto afirma que “es natural vivir de manera nueva”. El pastor David Jang resume que este es “el anuncio del evangelio en Efesios” y también “la clave para entender de forma práctica el sublime y profundo plan de salvación de Dios”. Quienes antes estaban muertos por el pecado y habían abandonado su órbita son ahora recreados como nuevas criaturas en Cristo, llamados a obrar el bien. Así resplandece la razón de ser y la misión de cada cristiano. Y, al aferrarnos a esta verdad, por muy oscura que parezca la realidad o por grande que sea la autoridad de Satanás, tenemos la certeza de que la historia se encamina ya hacia el “futuro determinado en Cristo”.

Así, a través de Efesios 2, el pastor David Jang enfatiza que el evangelio, que anuncia que los que estábamos muertos en nuestros delitos y pecados hemos sido vivificados y sentados en los lugares celestiales con Cristo, ha de transformarse en nuestro “cántico y oración eternos”. Dicha alabanza y gratitud robustecen la salud espiritual de la comunidad eclesial, irradian influencia positiva al mundo y, en última instancia, apuntan a “la restauración del reino de Dios”. Él insiste: “Sabemos cuál es nuestro puerto de destino: el reino de Dios. En Cristo todo se unifica; la antigua historia llega a su fin por medio de la cruz y la resurrección, y la nueva historia ya ha comenzado. Por lo tanto, no dudéis. Vosotros, que habéis sido salvados por gracia, sed aquellos que, mientras hacen el bien, alaban y dan gracias”.

En su mensaje sobre Efesios 2, el pastor David Jang busca reavivar la identidad de la iglesia y de los cristianos. “Estabais muertos, pero ahora estáis vivos; habéis resucitado con Cristo, y, en definitiva, se os llama a contemplar el reino de Dios y a practicar el bien en esta tierra”. Aferrarse a esta verdad constituye la esencia de la fe. De ahí brotan la gratitud, la alabanza y la certeza que renuevan toda la existencia y dan testimonio del evangelio ante el mundo, mientras transitamos la senda que Dios preparó. Bajo esta perspectiva, Efesios 2 se erige como la proclamación y testimonio de todos los que pasaron “de la muerte a la vida, de la ira a la gracia” en Cristo, con “el reino de Dios” como objetivo definitivo. Los salvados por medio de Cristo participan de esta enorme marcha histórica y, por ello, su respuesta más natural es la alabanza y la acción de gracias. Este es el mensaje central que el pastor David Jang expone en Efesios 2.

La gracia de la salvación – Pastor David Jang

by

I. El pecado humano y la gracia de Dios

Antes de explicar el tema central del capítulo 2 de Efesios, el pastor David Jang enfatiza primero la razón de la alabanza y la acción de gracias que el apóstol Pablo registra en Efesios 1. En este capítulo, Pablo declara: “para reunir todas las cosas en Cristo, en la dispensación del cumplimiento de los tiempos, así las que están en los cielos como las que están en la tierra” (Ef 1:10). Esto no solo aborda la salvación individual, sino que señala la “gran direccionalidad de la historia”. El pastor David Jang interpreta que el hecho de dividir la historia en a.C. (antes de Cristo) y d.C. (después de Cristo) demuestra que la venida de Cristo es el evento central de la historia. En otras palabras, la historia “avanza en un gran proceso de unificación en Cristo”, lo cual implica una “visión escatológica” y un “nuevo comienzo”.

A la luz de este gran fluir histórico, el pastor David Jang, además de enseñar a quienes llegan por primera vez a la iglesia el resumen convencional de “creación-pecado-Cristo-salvación” (las Cuatro Leyes Espirituales), añade el concepto de “el reino de Dios” y presenta una perspectiva ampliada: “creación-pecado-salvación a través de Cristo-el reino de Dios”. La razón es que toda la Biblia, en conjunto, se desarrolla con el fin de restaurar y consumar el reino de Dios. Según su explicación, el reino de Dios comenzó con la primera venida de Jesucristo y su sacrificio expiatorio en la cruz, se sigue expandiendo hoy y finalmente se consumará por completo. Por tanto, la fe cristiana no queda limitada a la salvación individual, sino que, dentro de la amplia “salvación de la historia”, apunta en última instancia a la venida del reino de Dios.

El pastor David Jang indica que, así como Pablo menciona en Efesios 1 que él tenía razones para “alabar”, quienes reciben la gracia de la salvación experimentan naturalmente un desbordamiento de alabanza y de oración. El capítulo 1 de Efesios está rebosante de alabanza y oración. Además, señala que “la oración de Pablo es un modelo que nos muestra por qué y por qué debemos orar”, subrayando en particular el contenido de la oración de Pablo que aparece en la segunda mitad de Efesios 1. Se trata de una petición de orden superior, no un deseo superficial, pues abarca el plan de salvación y el gobierno de Dios, así como el espíritu de sabiduría y de revelación para la humanidad. En otras palabras, cuando Pablo pide que “los ojos de vuestro corazón sean iluminados”, no se refiere a un simple conocimiento, sino a la “iluminación del corazón” para comprender la voluntad de Dios.

En este contexto, el pastor David Jang redirige la atención al problema de la caída y el pecado humanos. En un principio, Dios creó un mundo hermoso y, particularmente, creó al hombre a Su imagen y lo consideró “en gran manera bueno”, pero la humanidad, debido al pecado, cayó y quedó apartada de su relación con Dios, sumida en el desorden y la confusión. Esto recuerda las palabras que Samuel dirigió a Saúl en 1 Samuel 15:23: “Por cuanto tú desechaste la palabra de Jehová, él también te ha desechado para que no seas rey”. El punto fundamental radica en que el hombre “abandonó a Dios primero”. El pastor David Jang destaca que “este es el plano profundo que enseña la Biblia”: las personas, aun después de haber pecado y abandonado a Dios, tienden a creer que Él las desechó, cuando en realidad fue la humanidad la que se apartó primero, quedando así bajo Su ira.

Con todo, la compasión y el amor de Dios hacia los pecadores son inagotables. Para salvar a quienes yacían en pecado, Dios envió a Su Hijo, “dio a Su unigénito” (Jn 3:16) e invitó a la humanidad a ese evangelio. El pastor David Jang subraya que el acontecimiento de la cruz de Jesucristo fue un suceso de “redención” (Redemption). Tal como en la antigüedad se “compraba a un esclavo con dinero para darle libertad”, Jesucristo, pagando con su propia vida —la ofrenda más valiosa—, liberó a la humanidad de su esclavitud al pecado. Así, luego de exponer el patrón “creación-pecado-Cristo-salvación”, el pastor David Jang agrega la premisa de que “toda la Biblia culmina finalmente en el reino de Dios”. De este modo, ensalza cuán majestuosa y a la vez diáfana resulta la historia de la salvación de Dios que, según Efesios, “recapitula todas las cosas en Cristo”.

Como consecuencia, el capítulo 1 de Efesios concluye con “alabanza” y “oración”. Tal como muestra la confesión de Pablo, cuando el hombre, pecador, experimenta la salvación por la gracia de Dios, brota en su interior una alabanza incontenible y, al mismo tiempo, nace la “oración sagrada” que anhela profundizar en esa gracia. El pastor David Jang explica que, cuanto más crece esta “conciencia de la gracia”, más se amplía la visión de la oración, abarcando la salvación histórica y el reino de Dios. Precisamente aquí radica la singularidad y la gran dimensión de Efesios, una carta que atraviesa simultáneamente la “historia y la salvación”.

II. El pecado, la culpa y la certeza de la salvación

Al adentrarse en Efesios 2, el pastor David Jang resalta el contraste impactante que encierra la afirmación inicial de Efesios 2:1: “Y él os dio vida a vosotros, cuando estabais muertos en vuestros delitos y pecados”. Pablo, que al final de Efesios 1 proclama que “toda la historia se recapitula finalmente en Cristo”, ahora, en el capítulo 2, ilustra de forma descarnada cómo ese proceso de unificación supone un cambio de “muerte a vida”.

Primero, repara en la diferencia entre “delitos” (παράπτωμα, paráptoma) y “pecados” (ἁμαρτία, jamartía) que menciona el versículo 1 de Efesios 2. El pastor David Jang explica que “delito” conlleva la idea de “apartarse de la trayectoria” (fall away), subrayando que el hombre se salió de la órbita designada. Mientras el universo entero orbita alrededor del sol, y la naturaleza y las criaturas siguen las leyes que les fueron asignadas, solo la humanidad ha abandonado la órbita propia que le correspondía como creación. Por su parte, “pecado” (jamartía) deriva de “errar al blanco” (missing the mark), y describe la descomposición y confusión totales que surgen al no acertar en el centro de la diana.

El pastor David Jang explica que el versículo 2 de Efesios 2 (“en los cuales anduvisteis en otro tiempo, siguiendo la corriente de este mundo, conforme al príncipe de la potestad del aire…”) sugiere que el problema no se circunscribe al pecado individual, sino que abarca la dimensión estructural, pues los seres humanos viven arrastrados por “el príncipe de la potestad del aire (Satanás)” que domina el sistema del mundo. Es decir, muchos conciben el pecado como algo ajeno a Dios o un asunto meramente entre los hombres, pero la Biblia muestra que existe un poder maligno que manipula la cultura, los valores y las ideologías, “maximizando el caudal del pecado”. La ciudad de Éfeso, donde se ubicaba la iglesia destinataria de la carta, albergaba el gran templo de la diosa Artemisa y era célebre por su idolatría y libertinaje sexual. El pastor David Jang recalca que, en aquella sociedad, “la gente practicaba la idolatría y la inmoralidad, y vivía arrastrada por esa cultura depravada”. Así, comprendemos que la advertencia de Efesios sobre “seguir la corriente de este mundo y al príncipe de la potestad del aire” no constituía una advertencia abstracta, sino una realidad muy concreta en aquel entonces.

Asimismo, el pastor David Jang subraya que la expresión “éramos por naturaleza hijos de ira” (Ef 2:3) coincide con la enseñanza de Romanos 1, donde Pablo menciona que “la ira de Dios se revela desde el cielo contra toda impiedad e injusticia de los hombres que detienen con injusticia la verdad”. Al aludir a la ira de Dios, en la era moderna puede parecer que se opone al amor de Dios. Pero, en palabras del pastor David Jang, la razón por la que Dios se enoja es que “el hombre lo desechó y se sumergió en la injusticia, la idolatría y los pecados que causan daño mutuo”. La ira de Dios no se opone a Su amor, sino que constituye la actitud inherente de un Dios santo que aborrece el pecado, es decir, un “juicio justo” encaminado a la restauración. El hombre, al abandonar su trayectoria, se convirtió en objeto de la ira de Dios, pero Efesios 2 expone el mensaje de un giro sorprendente: Dios, en su amor y misericordia, ofrece al hombre una vía de salvación.

“Pero Dios, que es rico en misericordia, por su gran amor con que nos amó, aun estando nosotros muertos en pecados, nos dio vida juntamente con Cristo…” (Ef 2:4-5). El pastor David Jang recalca que la salvación es plenamente un acto de gracia divina. Aunque fue el hombre quien se apartó de Dios, Él nunca se rindió con respecto a la humanidad, sino que, a través del sacrificio extremo de Su Hijo, abrió el camino de la vida eterna al pecador. Por ello, Efesios 2:8-9 declara con claridad: “Porque por gracia sois salvos por medio de la fe; y esto no de vosotros, pues es don de Dios; no por obras, para que nadie se gloríe”. Al hilo de este pasaje, el pastor David Jang enfatiza que no debemos olvidar que “nuestra salvación es un regalo de Dios, y no un logro basado en nuestras obras o en nuestra justicia”.

Para poner de relieve que el meollo de la salvación reside en la “gracia anterior a toda obra”, el pastor David Jang menciona la máxima de la Reforma “Sola Gratia (solo por gracia)” y recuerda la relación entre gracia y fe. La gracia antecede, y la fe es el medio para recibirla. Ninguna obra nuestra puede ir antes que ella. Pablo también insiste en que “por tanto, nadie puede jactarse” (Ef 2:9). El pastor David Jang propone una analogía: “Echar méritos humanos a la gracia es como mezclar agua con el vino; no debe hacerse”, y recalca que la absolutidad de la gracia es el cimiento de la fe cristiana.

Más adelante, se alude a la expresión “somos hechura suya” (Ef 2:10), profundizando en la palabra griega “poiema (ποίημα)”, que significa “lo que Dios ha creado, Su obra maestra”. El pastor David Jang lo relaciona con la idea de que “en Cristo hemos sido hechos nuevas criaturas” (2 Co 5:17), subrayando que la salvación va más allá de la simple remisión del pecado y la cancelación de la condena, llegando a la recreación del ser entero. Además, enlaza el propósito de la salvación con la parte que dice: “creados en Cristo Jesús para buenas obras, las cuales Dios preparó de antemano para que anduviésemos en ellas” (Ef 2:10). Dicho de otro modo, quienes han sido salvados por gracia son llamados a vivir “las buenas obras que Dios ya preparó”. Para el pastor David Jang, este texto deja claro cómo debe conducirse un cristiano en el mundo: los que recibieron la salvación por la gracia, mediante la fe, han de “practicar el bien, ser luz y sal en medio de la sociedad, y caminar gozosos por la senda que Dios ha dispuesto”.

Así, en Efesios 2:1-10, el “tránsito de la muerte a la vida” se describe como que el hombre, apartado de la órbita y errando el blanco por culpa del pecado, es levantado de nuevo “en Cristo”. El pastor David Jang señala que esta experiencia constituye “la esencia del evangelio, por la cual debemos vivir eternamente agradecidos y en alabanza”. Aun cuando la existencia del pecador parecía condenada e insignificante, la inmensa misericordia y el amor de Dios irrumpieron y, “juntamente con Cristo, nos vivificó, nos resucitó y nos hizo sentar en los lugares celestiales”, de modo que toda nuestra vida puede transformarse en una canción de gratitud.

III. La confianza en “el reino de Dios”

El pastor David Jang sintetiza que el mensaje que conecta Efesios 1 y 2 es la “venida de Jesucristo como el fin de la historia y, a la vez, un nuevo inicio”. Efesios 1:10 (“para reunir todas las cosas en Cristo…”) declara a qué punto se encamina la historia y cuál es su meta definitiva. Jesucristo es la conclusión del Antiguo Testamento y el comienzo del Nuevo Testamento; tal como expresa Apocalipsis al decir que Él es “el Alfa y la Omega”, Cristo es a la vez el origen y la culminación de la historia. El pastor David Jang evoca la noción de “Punto Omega” de Teilhard de Chardin y reflexiona: “Así como el Punto Omega del Antiguo Testamento es Cristo, el Punto Omega del Nuevo Testamento es el reino de Dios”. En definitiva, el fin de los tiempos supone “el cierre de la vieja historia y la inauguración de la historia nueva”, y afirma que esto dio comienzo con la primera venida de Jesús.

En ese sentido, la historia no fluye simplemente hacia la nada, sino que “converge en el reino de Dios, en Cristo”, según el plan divino. El pastor David Jang recuerda que Pablo, en la conclusión del libro de los Hechos (Hch 28:31), predica acerca de “el reino de Dios y Jesucristo”, y que, antes de la ascensión de Jesús, los discípulos preguntaron: “Señor, ¿restaurarás el reino a Israel en este tiempo?” (Hch 1:6), manifestando su anhelo de la consumación de ese reino. Así también, para los cristianos del Nuevo Testamento, este reino ya ha comenzado, pero todavía no está completo y sigue expandiéndose. Al orar “venga tu reino”, participamos activamente de esa “certeza escatológica y de la obra presente”.

Por ende, cuando Efesios proclama que “la vieja historia de pecado y maldad termina con la cruz y se abre una nueva historia de vida”, nos está enseñando “qué conciencia de la historia debe tener la Iglesia en la actualidad”. El pastor David Jang usa la metáfora de la navegación sin rumbo y advierte: “Si no sabemos hacia dónde va la historia, no sabremos en qué dirección navega nuestro propio barco y terminaremos a la deriva”. De ahí que recalque que el cristiano debe vivir con una “meta clara”: la consumación del reino de Dios. Es decir, la vida y el ministerio que realizamos “se integran en el gran fluir de la historia en Cristo”; y, así como la parábola del grano de mostaza y la levadura (Mt 13:31-33) muestra que el reino de Dios crece y fermenta hasta transformar todo, su influencia se sigue expandiendo.

El pastor David Jang señala que esta seguridad sobre la salvación de la historia y la llegada del reino de Dios se plasma en la práctica en “alabanza y gratitud”. En Efesios 1, Pablo declara que su vida es una alabanza, reconociendo que “tenía razones para alabar”. Esa razón no se limita a un consuelo psicológico, sino que deriva del evento de la salvación que liberó al pecador “por gracia”. Todos eran, “por naturaleza, hijos de ira”, atrapados por el príncipe de la potestad del aire y las corrientes de este mundo, sin la mínima posibilidad de rescatarse a sí mismos. Pero Jesucristo, al ser “entregado” en la cruz, concedió la salvación gratuitamente y quebrantó el poder del pecado y de la muerte, levantando al hombre a una vida nueva. De ahí nace el agradecimiento que motiva la alabanza.

Además, quienes experimentan esta gracia aprenden a servir al mundo con una actitud agradecida. El pastor David Jang, citando Efesios 2:10, donde se afirma que somos creados “para buenas obras”, comenta que la gratitud y la alabanza no pueden quedarse en los labios, sino que han de “producir frutos en acciones concretas”. De la misma manera en que el apóstol Pablo, reconociéndose “el primero de los pecadores”, consagró su vida entera a la predicación del evangelio después de recibir la gracia, los creyentes de hoy también “expresan agradecimiento por la salvación de la que fueron partícipes cuando vivían en su pecado y, ahora, practican el bien y participan en la expansión del reino de Dios”. Esto no es posible por mérito propio, sino al comprender que “hemos sido vivificados junto con Cristo, y con Él hemos recibido autoridad, sentados en los lugares celestiales”. Así, el pastor David Jang concluye: “Dios nos salvó para que andemos en las buenas obras que Él preparó de antemano, y en ese caminar se manifiesta Su gloria”.

En consecuencia, Efesios 2 constituye un “capítulo de gracia” que despierta en nosotros un cántico y un reconocimiento incesantes. Aunque algunos se crean vivos por sus propios medios, si se contempla desde la óptica de Dios, vivían muertos por el pecado; sin embargo, ahora obtuvieron la vida verdadera en Cristo y el texto afirma que “es natural vivir de manera nueva”. El pastor David Jang resume que este es “el anuncio del evangelio en Efesios” y también “la clave para entender de forma práctica el sublime y profundo plan de salvación de Dios”. Quienes antes estaban muertos por el pecado y habían abandonado su órbita son ahora recreados como nuevas criaturas en Cristo, llamados a obrar el bien. Así resplandece la razón de ser y la misión de cada cristiano. Y, al aferrarnos a esta verdad, por muy oscura que parezca la realidad o por grande que sea la autoridad de Satanás, tenemos la certeza de que la historia se encamina ya hacia el “futuro determinado en Cristo”.

Así, a través de Efesios 2, el pastor David Jang enfatiza que el evangelio, que anuncia que los que estábamos muertos en nuestros delitos y pecados hemos sido vivificados y sentados en los lugares celestiales con Cristo, ha de transformarse en nuestro “cántico y oración eternos”. Dicha alabanza y gratitud robustecen la salud espiritual de la comunidad eclesial, irradian influencia positiva al mundo y, en última instancia, apuntan a “la restauración del reino de Dios”. Él insiste: “Sabemos cuál es nuestro puerto de destino: el reino de Dios. En Cristo todo se unifica; la antigua historia llega a su fin por medio de la cruz y la resurrección, y la nueva historia ya ha comenzado. Por lo tanto, no dudéis. Vosotros, que habéis sido salvados por gracia, sed aquellos que, mientras hacen el bien, alaban y dan gracias”.

En su mensaje sobre Efesios 2, el pastor David Jang busca reavivar la identidad de la iglesia y de los cristianos. “Estabais muertos, pero ahora estáis vivos; habéis resucitado con Cristo, y, en definitiva, se os llama a contemplar el reino de Dios y a practicar el bien en esta tierra”. Aferrarse a esta verdad constituye la esencia de la fe. De ahí brotan la gratitud, la alabanza y la certeza que renuevan toda la existencia y dan testimonio del evangelio ante el mundo, mientras transitamos la senda que Dios preparó. Bajo esta perspectiva, Efesios 2 se erige como la proclamación y testimonio de todos los que pasaron “de la muerte a la vida, de la ira a la gracia” en Cristo, con “el reino de Dios” como objetivo definitivo. Los salvados por medio de Cristo participan de esta enorme marcha histórica y, por ello, su respuesta más natural es la alabanza y la acción de gracias. Este es el mensaje central que el pastor David Jang expone en Efesios 2.

The Grace of Salvation – Pastor David Jang

by

I. Human Sin and God’s Grace

Before delving into the central theme of Ephesians 2, Pastor David Jang emphasizes the reasons for praise and thanksgiving that the Apostle Paul recorded in Ephesians 1. In Ephesians 1, Paul says, “to bring unity to all things in heaven and on earth under Christ” (Eph. 1:10). Pastor David Jang interprets this as a verse revealing the ‘grand direction of history,’ going far beyond mere individual salvation. The fact that history is divided into B.C. (Before Christ) and A.D. (Anno Domini) itself indicates that the coming of Christ is the pivotal event in history. History is “moving toward unity in Christ,” and this signifies an ‘eschatological vision’ and a ‘new beginning.’

Within this grand flow of history, Pastor David Jang usually teaches newcomers to the church the so-called “Four Spiritual Laws,” often summarized as Creation–Sin–Christ–Salvation, but he expands it by adding “the Kingdom of God.” Thus he teaches Creation–Sin–Salvation through Christ–the Kingdom of God. The reason is that the entire Bible unfolds in a trajectory that ultimately seeks to restore and perfect God’s Kingdom. According to him, the Kingdom of God began with the first coming of Jesus Christ and His atoning work on the cross, continues to expand even now, and will be completed in the end. Therefore, Christian faith is not confined merely to individual salvation but directs our gaze to the “salvation of history,” culminating in the coming of the Kingdom of God in a grander dimension.

Pastor David Jang explains that just as Paul in Ephesians 1 had “reason to praise,” those who have received the grace of salvation naturally overflow with praise and prayer. Ephesians 1 is filled with praise and prayer. He highlights that “Paul’s prayer is a model showing us what we should pray for,” particularly drawing attention to the content of Paul’s prayer in the latter part of Ephesians 1. That prayer does not merely present superficial wishes; it is a lofty petition for God’s plan of salvation, His sovereignty, and for the spirit of wisdom and revelation to enlighten believers. In other words, Paul seeks the believers’ “hearts to be enlightened,” pointing to a ‘spiritual awakening’ that goes beyond mere knowledge to grasp God’s will.

In this context, Pastor David Jang naturally shifts his focus to the fall and sin of humanity. God originally created a beautiful world and declared that His creation, especially humans made in His image, was “very good.” Yet humanity fell into sin, breaking its relationship with God and descending into disorder and confusion. He compares this to 1 Samuel 15:23, where Samuel tells Saul, “Because you have rejected the word of the Lord, He has also rejected you.” The fundamental cause is that humanity “has first abandoned God.” Pastor David Jang calls this “the deep truth the Bible teaches,” pointing out that people who have turned away from God and sinned often believe instead that God has forsaken them. Yet in reality, humans were the first to turn their backs on God, thereby becoming objects of wrath.

Despite this, God’s compassion and love toward sinners know no bounds. He sent His Son to save those mired in sin, inviting humanity through the good news that “He gave His one and only Son” (John 3:16). Pastor David Jang especially emphasizes the cross of Jesus Christ as an event of “Redemption.” Drawing on the ancient backdrop of the term “redemption” (in which one could purchase a slave with money and grant them freedom), he explains that Jesus paid the most precious price—His own life—to liberate humankind from its slavery to sin. Thus, following the typical Four Spiritual Laws—Creation, Sin, Christ, Salvation—Pastor David Jang introduces the overarching premise that the entire Bible “ultimately converges on the Kingdom of God,” underscoring how majestic and clear the salvation history of God is, as presented in Ephesians, which speaks of “bringing all things together in Christ.”

Consequently, the conclusion of Ephesians 1 can be summarized as “praise” and “prayer.” As Paul’s confession shows, once sinners are saved by God’s grace, praise wells up from the depths of their hearts, and a “holy prayer” naturally follows, seeking to understand and experience God’s grace more fully. Pastor David Jang explains that as our “awareness of grace” deepens, our prayers gain a broader perspective, aimed at the Kingdom of God and the salvation of history. This is where Ephesians displays its unique scale, simultaneously encompassing “history and salvation” in one epistle.

II. Transgressions, Sin, and the Certainty of Salvation

Moving on to Ephesians 2, Pastor David Jang highlights the dramatic reversal found in the first verse: “As for you, you were dead in your transgressions and sins—He made you alive!” Paul, having declared at the end of Ephesians 1 that “history will ultimately be united in Christ,” now shows in chapter 2 just how stark the transformation from death to life is in that unifying process.

First, we note the distinction in Ephesians 2:1 between “transgressions (παράπτωμα, paraptōma)” and “sins (ἁμαρτία, hamartia).” Pastor David Jang explains that “transgression” means “falling away from the right path (fall away),” indicating that humanity strayed from the path (or orbit) it was originally meant to follow. All creation orbits around the sun according to its designated path; even nature and animals follow the laws given to them. Only humankind has deviated from its ordained orbit and design. “Sin (hamartia)” has the root meaning of “missing the mark,” failing to hit the center of the target and thus leading to a state where everything is tangled—disorder and confusion.

Pastor David Jang then points to Ephesians 2:2: “in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air…” He explains that humanity’s sin is not merely individual but structurally embedded in the “world governed by the ruler of the air (Satan).” People often consider sin as something unrelated to God or solely a human matter, but Scripture reveals an evil spiritual power behind it—“the ruler of the air”—which manipulates worldly trends (ideologies, cultures, values) to maximize “the flow of sin.” The city of Ephesus, where the Ephesian church was located, was dominated by the enormous Temple of Artemis, rife with sexual immorality and idolatry. Pastor David Jang notes that understanding this cultural context—“the idolatry, immorality, and corrupt culture they followed”—is crucial. Hence the description in Ephesians of “following the ways of this world and the ruler of the kingdom of the air” is not abstract theory but was a very real issue for the people of that time.

Additionally, Pastor David Jang observes that the phrase in Ephesians 2:3 calling us “by nature deserving of wrath” corresponds with Romans 1, where Paul states that “the wrath of God is revealed from heaven against all the godlessness and wickedness of people who suppress the truth by their wickedness.” Modern readers often misunderstand God’s wrath as conflicting with His love. But according to Pastor David Jang, God’s wrath is provoked because “humankind abandoned God, engaged in unrighteousness and idolatry, and fell into sins that harm one another.” Thus, God’s wrath is not the opposite of love; rather, it is the intrinsic attitude of the holy God who hates sin and executes a “righteous judgment” for the sake of restoration. Humanity, having willfully abandoned its orbit, became deserving of wrath by nature, yet Ephesians 2 proclaims the reversal that God, full of mercy, has provided a way of salvation for humankind.

“But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions…” (Eph. 2:4–5). Here Pastor David Jang repeatedly underscores that salvation is God’s grace. Humanity may have turned away from God, yet God never abandoned humankind; ultimately, He granted eternal life to sinners at the extreme cost of sacrificing His own Son. Hence Ephesians 2:8–9 declares, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” Pastor David Jang emphasizes that we must never forget that “our salvation is entirely God’s gift, not based on our works, merits, or righteousness.”

To further highlight that salvation is “grace before works,” Pastor David Jang references the Reformation principle Sola Gratia (“by grace alone”), recalling the historic emphasis on the relationship between “grace” and “faith.” Grace comes first, and faith is the channel by which we receive that grace; no matter how upright our actions might be, they can never come before grace. Thus Paul categorically states, “so that no one can boast” (Eph. 2:9). Pastor David Jang uses the metaphor “You do not dilute wine with water” to illustrate that we must never mix works-based merit into grace. The absolute nature of grace is the foundation of Christian faith.

Moving on, he explains the phrase “we are God’s handiwork” (Eph. 2:10) from the Greek word poiēma (ποίημα), interpreting it as “those newly created in Christ.” Revisiting the concept of “new creation” (2 Cor. 5:17), Pastor David Jang contends that salvation is not merely about forgiveness of sins or escaping punishment but constitutes a fundamental re-creation of our very being. He then connects this to God’s purpose for salvation: “created in Christ Jesus to do good works” (Eph. 2:10). Those who have been saved by grace are called to a life that carries out “the good works God has prepared in advance.” Pastor David Jang finds in this verse clear guidance for how Christians should live in the world. Having been saved by grace through faith, believers “ought to do good works, shine as light and salt in the world, and walk joyfully in the path God has prepared.”

Thus, Ephesians 2:1–10 speaks of a transition “from death to life,” summarizing how those who had transgressed and missed the mark were “raised again in Christ.” Pastor David Jang stresses that this is “the very essence of the gospel for which we must be grateful and praise God throughout our lives.” For sinners whose lives seemed hopeless and meaningless, God’s vast mercy and love have come upon them, enabling them to “be made alive with Christ, raised with Christ, and seated with Him in the heavenly realms,” sharing in His glory. Consequently, our entire life can become a song of thanksgiving.

III. The Assurance of “the Kingdom of God”

Pastor David Jang summarizes the overarching theme of Ephesians 1–2 as “the coming of Jesus Christ, which marks both the end and the new beginning of history.” When Ephesians 1:10 says, “to bring unity to all things in heaven and on earth under Christ,” it declares where history is headed and what its endpoint is. Jesus Christ stands as the conclusion of the Old Testament and the beginning of the New Testament, being “the Alpha and the Omega,” as stated in Revelation. Pastor David Jang compares this to Teilhard de Chardin’s idea of the “Omega Point,” saying, “Just as the Omega Point of the Old Testament is Jesus Christ, the Omega Point of the New Testament is the Kingdom of God.” Thus, the end times signify “the end of the old history and the beginning of a new one,” and he believes this new history already started with the first coming of Jesus Christ.

Hence history is not a meaningless stream that eventually vanishes but a planned journey “that converges on the Kingdom of God in Christ.” Relying on this certainty, Pastor David Jang recalls how Paul in Acts 28 “proclaimed the Kingdom of God and taught about the Lord Jesus Christ” (Acts 28:31). He also refers to the question from the disciples just before Jesus’ ascension—“Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6)—noting that their inquiry indicates a “hope for the restoration of the kingdom,” or the completion of God’s Kingdom. Likewise, for Christians living in the New Testament era, that Kingdom has already begun but is not yet complete; it continues to expand in the present. In our prayers, when we say “Your kingdom come,” we are participating in and expressing faith in both the eschatological reality and its present unfolding.

Thus Paul’s declaration in Ephesians that “the old history of sin has met its end through the cross, and a new era of life has opened” instructs the church today on “what historical perspective we should hold.” Pastor David Jang uses a metaphor: “If you do not know where history is going, you will drift aimlessly, not knowing where your ship is headed.” He urges Christians to live with a “clear destination,” namely, the “completion of God’s Kingdom.” In Christ, our lives and ministries participate in “the grand flow of history,” so even amid our present world, that Kingdom grows like a mustard seed, or like yeast that works its way through the whole batch of dough, gradually expanding its influence (Matt. 13:31–33).

Pastor David Jang teaches that an attitude of “praise and thanksgiving” naturally arises in those who are certain of the salvation of history and the arrival of God’s Kingdom. Just as Paul confessed in Ephesians 1, he “could not help but praise” because he clearly understood his reasons for praising. That reason for praise is not mere psychological comfort but rather the overwhelming gratitude for the event of salvation, in which those who were spiritually dead in sin “were saved by grace.” Everyone was once “by nature children of wrath,” following the ways of the world and the ruler of the air, hopelessly unable to save themselves. Yet through Jesus Christ, who was “delivered up” on the cross, we have been “freely” saved, defeating the power of sin and death by His mighty life and raising us up again. This gratitude overflows into praise.

Those who experience this grace also serve the world with a thankful heart. Referencing Ephesians 2:10—“created in Christ Jesus to do good works”—Pastor David Jang notes that gratitude and praise should never remain on our lips alone but manifest as “fruit borne in action.” Just as Paul, once a “chief of sinners,” dedicated his entire life to preaching the gospel after discovering this grace, so believers today, having been saved from past sin, ought to “respond with thankfulness, perform good works, and contribute to the expansion of God’s Kingdom.” This becomes possible only when we realize that our capability is not our own but stems from being “seated with Christ in the heavenly realms” and sharing His authority. Hence Pastor David Jang concludes, “The purpose of our salvation is for us to do the good works God has prepared, and through them, God’s glory is revealed.”

Therefore, Ephesians 2 is a “chapter of grace” that evokes endless gratitude and praise. Although we might think we are alive, from God’s perspective we were once dead in sin—but now, in Christ, we have obtained true life and are taught that “it is only right to live anew.” Pastor David Jang summarizes this as “the proclamation of the gospel in Ephesians,” as well as “the key to practically understanding God’s grand and profound plan of salvation.” We were once dead, off the path due to sin; now, in Christ, we have been newly created to do good works. This reveals the reason for every Christian’s existence and calling. Clinging to this truth allows us to remain confident that no matter how dark our reality may seem or how dominant Satan’s power appears, history is already moving toward the “future determined in Christ.”

Accordingly, Pastor David Jang teaches through Ephesians 2 that this gospel—“those who were dead in transgressions and sins have been made alive together with Christ and seated with Him in heaven”—must be our “eternal song and prayer.” Such praise and thanksgiving make the church community more spiritually vibrant and enable it to exert a positive influence on the world, ultimately progressing toward the goal of “the restoration of God’s Kingdom.” He consistently shares this message: “We know for certain where our ship is heading—it is the Kingdom of God. In Jesus Christ, all things will be united, the old history has ended through Christ’s cross and resurrection, and the new history has already begun. Therefore, do not waver. You who have been saved by grace, live as those who do good works, praising and giving thanks.”

The message of Ephesians 2 that Pastor David Jang presents essentially reawakens the identity of both the church and individual Christians. “You were dead, but now you are alive. You have been made alive with Christ and ultimately look to the Kingdom of God as you do good works on this earth.” He underscores that holding to these truths is central to our faith. Gratitude, praise, and conviction that flow from this central truth transform every aspect of our lives and ultimately testify to the gospel in the world along the path God has prepared. In this light, Ephesians 2 becomes the confession and testimony of all those who have passed “from death to life, from wrath to grace” in Jesus Christ. And its ultimate destination is the “Kingdom of God.” Having been saved through Christ, we are all granted the privilege of joining this grand historical procession, and that is why praise and thanksgiving are only fitting. This, Pastor David Jang affirms, is the core message of Ephesians 2.

Paul’s Testimony and the Universality of the Gospel – Pastor David Jang

by

1. The Historical Background of Acts 22 and Pastor David Jang’s Theological Commentary

In his exposition of Acts 22, Pastor David Jang first delves deeply into the historical background revealed at the end of Acts 21 and the beginning of Acts 22. The passage describes Paul, having just been arrested in the Jerusalem Temple, standing before the commander (chiliarch) and addressing the enraged Jewish crowd in Hebrew (Aramaic). Pastor David Jang emphasizes that this linguistic choice went beyond mere communication, likely delivering a psychological and emotional shock to the Jewish society of the time, including the diaspora Jews gathered in the Jerusalem Temple and the crowd filled with religious zeal. Pastor David Jang notes that when Paul revealed he was a Pharisee, well-versed in Judaism and a disciple of Gamaliel, it may have astonished those listening. Through this reference, Paul was essentially presenting his background and legitimacy, offering a sort of preamble to defend himself.

Pastor David Jang then focuses on why the people who had flocked to Jerusalem were so enraged. Although the immediate cause was the misunderstanding that Paul had brought a Gentile into the temple, the more fundamental reason lay in Paul’s insistence that the gospel must be preached even to Gentiles—an idea that provoked intense resistance. At that time, the Jewish community under Roman rule exhibited a variety of responses, including the Sadducees, the Pharisees, the Essenes, and the Zealots. Pastor David Jang explains how each of these four main groups related to Rome and how they awaited the Kingdom of God. The Sadducees, comprising aristocrats and priests, cooperated with Roman authority to some extent; the Pharisees believed that strict observance of the Law and the maintenance of purity would eventually bring God’s kingdom to earth; the Essenes withdrew to the wilderness, leading a radical ascetic lifestyle, aiming to preserve the purity and piety of their community rather than engaging with a world they saw as steeped in sin; and the Zealots took up arms to drive out Roman power and hasten God’s kingdom, not hesitating to resort to extreme actions. Though Paul originated from the Pharisees and valued self-governance and the Law, once called by the Lord, he heeded the Holy Spirit’s instruction that the gospel should also be preached to the Gentiles.

Pastor David Jang explores in depth the sectarian and political background underlying these tensions, carefully noting the logic and testimony Paul used to defend himself at their center. Paul first states he was from Tarsus, a city highly regarded among Jews, and that he received rigorous instruction in the Law from Gamaliel. According to Pastor David Jang, Paul aimed to prove that he was not some heretical dissident but had in fact been thoroughly educated in Jewish tradition and the Law. Referencing Philippians 3:5, Paul calls himself a true Jew circumcised on the eighth day, from the tribe of Benjamin, a Hebrew of Hebrews, a Pharisee with regard to the Law. Pastor David Jang explains that by marshaling all his qualifications, Paul emphasized he was neither an “apostate” nor a “heretical leader,” but rather one who had shown zeal for the Law more than anyone else.

Paul, while defending himself, confesses to the crowd that he was once brimming with zeal just like they were. He testifies that although he had once persecuted the followers of “the Way,” or the way of Jesus, even to the point of killing them, he now walks a completely different path. In particular, Paul recounts his involvement in Stephen’s death, recalling how he looked after the garments of those who stoned Stephen and, having received the authority of the high priest and elders in Jerusalem, intended to bring back Christians from Damascus as prisoners. Pastor David Jang notes that this underscores how thoroughly Paul had once tried to wipe out the Jesus community. Even as the Jewish crowd listened, they likely could not easily refute Paul, knowing his past career to be factual.

Pastor David Jang assigns great importance to Paul’s encounter with the Lord on the road to Damascus. He highlights the “great light” that overturned both Paul’s existence and his thinking, and he points out that the voice Paul heard when he fell to the ground was a direct rebuke: “Saul, Saul, why are you persecuting me?” Who exactly had Paul been persecuting? It was none other than “Jesus of Nazareth.” This was the critical turning point. Paul was blinded for three days, entering a period of deep repentance and silence. After that, through Ananias, he received baptism, recovered, and came to understand his calling. Pastor David Jang combines the theology of election and revelation here, pointing out how God can choose even those who are deeply sinful and hostile. In this moment, the gospel’s mystery is fully revealed—where sin abounds, grace abounds all the more, a truth Paul would later express in Romans and which was already embedded in his experience at Damascus.

Ananias’s exhortation, “Brother Saul, receive your sight,” is more than a mere healing of physical sight; it signifies a complete transformation of spiritual vision. Moreover, “Rise and be baptized, and wash away your sins, calling on His name,” implies a profession of faith now centered on Jesus Christ, fundamentally different from the Jewish ritual system. By testifying in such detail about his conversion in front of the assembly, Paul was not only making clear how the religious elite of the Sanhedrin exercised their judicial authority under Roman rule, but also how legitimately Jewish his own background was. Pastor David Jang notes that Paul’s testimony did more than simply defend himself; it served as a missional declaration of the gospel’s essence, that anyone can experience radical conversion in the light of Jesus Christ.

Particularly in this passage, Pastor David Jang draws attention to the vision Paul received when he returned to the Jerusalem Temple. While praying in the temple, Paul heard the Lord’s voice telling him, “Make haste and get out of Jerusalem quickly, because they will not accept your testimony.” In that moment, Paul sensed the difficulties awaiting him if he tried to spread the gospel in Jerusalem. However, Jerusalem was the most natural and preferred mission field from Paul’s perspective, a place where he longed to share the new way with his own people and former colleagues. Pastor David Jang interprets Paul’s desire to clarify why he was now preaching the very Jesus he had once persecuted. Yet the Lord said, “Go, for I will send you far away to the Gentiles,” prompting the Jewish crowd’s furious outburst. They judged Paul’s message of taking the gospel to Gentiles to be an affront to the idea of Israel as the chosen people, screaming that such a man did not deserve to live. Pastor David Jang sees this as a paradigmatic union of historical brutality and religious narrow-mindedness. Ultimately, Paul avoided illegal torture and flogging by invoking his Roman citizenship. Pastor David Jang notes that in an ironic twist, the secular empire’s law ended up protecting Paul from religious extremism.

2. Paul’s Testimony and the Doctrine of Election: Pastor David Jang’s Explanation

Centering on Paul’s testimony in the text, Pastor David Jang richly expounds the theological significance of the doctrine of election. In this passage, Paul vividly recounts his dramatic conversion experience on the road to Damascus. Once he had been a fervent religionist, but his zeal manifested in violence to defend and expand his people and traditions. Armed with letters from the Jerusalem high priest and the elders, he imprisoned members of “the Way” and even took part in stoning Stephen to death. However, through the “great light” and the voice from heaven, Paul encountered Jesus Christ directly, spending three days in blindness and deep internal turmoil, repenting of his sinful actions and beginning anew.

Pastor David Jang points out that Paul consistently emphasized that his election and calling were not something he achieved on his own, but solely the result of God’s grace. Paul repeatedly underscores the theology that “those God foreknew, He also called, and those He called, He also justified” (Romans 8), as well as Jesus’ words, “You did not choose Me, but I chose you” (John 15), rooting the theological significance of his conversion in divine sovereignty. His conversion was not because of introspection or any merit of his own, but entirely through God’s sovereign intervention and grace.

Pastor David Jang again cites Paul’s declaration that “where sin increased, grace increased all the more.” Among the early Christians, Paul was known as the most fearsome persecutor—leading the effort to kill Stephen and imprison countless Christians—yet God chose him to be the “apostle to the Gentiles.” According to Pastor David Jang, this shows God’s grace surpassing all human criteria and moral qualifications. When Ananias hesitated to meet Paul, the Lord’s commanding pronouncement, “He is a chosen instrument of Mine,” left him no choice but to obey. This illustrates the gospel’s core message: no matter how wicked a person’s past or nature, the Lord can use that person as an instrument if He chooses to call them.

Inevitably, some question arises as to how this divine election connects with Paul’s own “volitional” element. Pastor David Jang notes that after his conversion, Paul spent three days in fasting and prayer, a period of not just physical discomfort but of complete surrender before God, reflecting on his past and asking forgiveness, prepared to yield his future to the Lord. When Paul cries, “What shall I do, Lord?” it exemplifies the fundamental response required of the chosen. In that sense, Paul actively responded to God’s calling. Pastor David Jang emphasizes that conversion must lead to obedience; though salvation cannot be obtained by human effort, those who are elected by God receive a holy responsibility and a new identity.

Additionally, Pastor David Jang sees Paul’s repeated self-reference as “the worst of sinners” and “the one who persecuted Jesus” as underscoring this “election by grace.” Far from producing arrogance, election drives one to humility and gratitude. In Philippians 3, Paul calls his earthly advantages—his pedigree, scholarly prestige, religious zeal—“rubbish.” Pastor David Jang interprets this as a result of Paul’s conclusion that no human status or devotion to the Law could secure salvation; only the knowledge of Jesus Christ is supreme. This realization has its starting point in the Damascus-road experience, later recounted in Acts 22, with the baptism by Ananias and the restoration of Paul’s sight. Summarizing, Pastor David Jang argues that Paul’s testimony is more than a personal story of conversion; it is a crucial case study of how God’s sovereignty and grace can alter history. The fact that the most fervent opponent of the gospel became its most powerful advocate manifests the Holy Spirit’s sovereign calling and transformation of individuals. Far from a one-time, exceptional event in Paul’s life, this story of conversion continues to remain a potent demonstration of the gospel’s power. As Pastor David Jang repeatedly stresses, God’s calling and election can fundamentally reshape a person, making them a vessel to proclaim the gospel’s universality throughout the world. And this work was not unique to Paul’s day; it continues to operate in the church today.

3. The Conflict in Jerusalem, the Inclusion of Gentiles, and the Universality of the Gospel

In the latter part of Acts 22, Pastor David Jang sees in the explosive anger of the Jewish crowd an ironic revelation of the gospel’s universality. When Paul mentions, “I will send you far away to the Gentiles,” the crowd stops listening and shouts, “Away with such a fellow from the earth!” Their rage is not just about associating with Gentiles; rather, it reveals how fiercely they opposed the idea that God’s sovereignty and salvation could extend beyond the confines of a single ethnic or religious group. Pastor David Jang explains that their reaction was in part the flip side of their religious “zeal.” Their view of themselves as God’s chosen, their strict adherence to the Law, and their pride in protecting the Mosaic tradition all collided with the claim that Gentiles could be equal objects of divine grace.

Ironically, it was the Roman Empire’s legal order that actually protected Paul from the hands of these Jewish religious leaders and mobs in this scene. Once the commander verified that Paul was a Roman citizen, he became fearful of conducting a flogging without formal proceedings. Pastor David Jang notes that this raises the fundamental question: “Who is truly civilized, and who is barbaric?” The Roman Empire, with its structured legal system, shielded a so-called “heretical” preacher of the gospel, while the Jews who prided themselves on keeping God’s Law resorted to narrow-minded and violent behavior. This demonstrates, Pastor David Jang points out, that neither human institutions nor ethnic identity automatically guarantee genuine faith or truth. It becomes equally clear that the chosen people, supposedly set apart for God, had allowed their identity to degenerate into exclusivism and violence—a tragic distortion of the calling intended for Israel.

Turning to the theological implications, Pastor David Jang explains why the church should strive to become a “new people” in line with passages like these. God chose Abraham’s descendants with a view to blessing all the families of the earth through them. But instead of using that distinct calling to serve and proclaim truth to their neighbors, they often fell into self-preservation and religious elitism. Acts 22 graphically illustrates how this attitude can explode into collective violence and wrath. By contrast, the gospel, grounded in Christ’s cross and resurrection, transcends barriers of ethnicity, language, and social class, carrying a universal character. The scene in which Paul asserts his Roman citizenship and receives protection can be seen as symbolic: the gospel is open to Gentiles, Jews, and even those under Roman authority. Pastor David Jang interprets it as a demonstration that “the gospel is a universal opportunity for anyone,” irrespective of cultural or political contexts.

Pastor David Jang says that, subsequently, this legal protection enables Paul to continue his journey to Rome to preach the gospel, ultimately standing before Caesar himself. The following chapters confirm that the gospel proceeds toward the “ends of the earth,” fulfilling the prophecy of Acts 1:8 despite all opposition. This entire process highlights how God can use the empire’s administrative structures, military, and judiciary—somewhat paradoxically—as channels to ensure the chosen messenger is protected and the gospel spreads more widely. Thus, Pastor David Jang urges the church not to mistake “secular power” as a purely benevolent force, but also not to discount the ways God may employ that power and structure to protect His people and advance the gospel.

When the contemporary church reflects on this passage, Pastor David Jang cautions against dismissing the violent and narrow-minded impulses of the Jerusalem crowd as a mere historical episode. Even today, various forms of religious exclusivism, ethnic nationalism, or denominational bias can generate conflicts and distort the gospel. Paul’s calling—“I will send you to the Gentiles”—marks a starting point of Christian mission, and it remains a universal vocation that the church must continue to pursue. Stepping beyond the walls of the Jerusalem Temple into the Gentile world demonstrates that “anyone who hears and believes this gospel will be saved.” Paul is the central figure driving that outward movement, and the one who called him was none other than Jesus Christ. This reality is the very core of the Christian faith and the reason the church exists, Pastor David Jang concludes.

In summation, Pastor David Jang draws three overarching lessons from Acts 22. First, religious zeal and strict legalism do not necessarily equate to genuine faith. Second, Paul’s dramatic conversion exemplifies the utter sovereignty of God’s choice and grace, proving no one can be saved by their credentials or merit. Third, the gospel cannot be restricted to a specific ethnicity or culture but must expand to include the Gentiles. When the enraged crowd in Jerusalem refused to accept this, ironically, the Roman authority safeguarded Paul, illustrating how God’s providence can overturn political, social, and historical structures to fulfill His redemptive plan. Therefore, those who read Acts 22 must ask themselves: “Do I harbor any hidden narrow-mindedness that impedes God’s universal salvation plan?” By posing this question, Pastor David Jang continually invites the church to introspection, urging it to become that “new people” called by God. In this sense, Acts 22 reminds believers and the church of the ever-relevant calling to remain vigilant and obedient. Pastor David Jang concludes that even in the modern era, this chapter remains highly significant.