The inspired apostle Paul noted at the beginning and the end of the great epistle of Romans that God’s purpose for the gospel is for obedience to the faith among all nations (Rom. 1:5; 16:26). The word for “nations” in the Greek New Testament is the same word rendered “Gentiles” — it refers to all the nations/peoples of the world. The Jews are a people. All the other ethnic groups or nations are Gentiles.

God is not only the God of the Jews, but also of the Gentiles (Rom. 3:29). God wants to save both the Jews and the Gentiles. The nations of the world are guilty of sin. Romans 1:18-32 shows the guilt of the Gentiles before God for their multitude of sins. Romans 2 explains the guilt of the Jews before God. The evil that people do to one another throughout history screams out to the Holy God (Gen. 4:10; Rev. 6:10). When people commit sins worthy of death (Rom. 1:32), God’s justice demands punishment—tribulation and anguish on every soul that does evil, whether Jew or Gentile (Rom. 2:10). Sadly, all are guilty of sin and worth of death (Rom. 3:23; 6:23). God cannot look on wickedness (Hab. 1:13). Justice is demanded, and a judgment must be rendered.

The only way of hope is the gospel, the power of God to salvation for all nations (Rom. 1:16). Jesus told us to make disciples of all nations by baptizing them and teaching them all He has commanded (Matt. 28:19). We are to go proclaim the gospel to all of creation (Mark 16:15). Jesus is the way that God can remain just while also justifying the sinner by the grace of the gospel (Rom. 3:26).

When Jesus was placed on the cross, the cruelty and injustice of humans was highlighted. Jesus endured the hostility of sinners (Heb. 12:3). In speaking of this shameful death, Jesus said, “And I, if I am lifted up from the earth, will draw all peoples to Myself” (Jn. 12:32). The unjust and inhumane treatment of the innocent at the hands of men is put on display at the cross. No matter what people group we identify with, there is something in the cross that all people of the world desperately need. With the blood of Christ, God redeems individuals from every tribe, tongue, people, and nation (Rev. 5:9).

People in the world are willing to risk their lives to kill others. Wars and terrorism are rampant in our day. We have not outgrown them with civilization. As long as sin is in the world, the story will be the same. In contrast, the redeemed people in the church must be willing to risk their lives so that others can be saved eternally. In His Word, God provides multiple examples of members of the New Testament church being willing to go to prison and even death to spread the gospel. After being arrested and beaten, they rejoiced that they were counted worthy to suffer shame for the Lord’s name and did not stop teaching and preaching Jesus Christ (Acts 5:40-42). If we are to restore the New Testament church, we must have the evangelistic zeal of the church we read of in the New Testament.

The church of Christ is also called the body of Christ in the New Testament (Eph. 1:22-23; Col. 1:18). The body illustration is used by the apostle Paul to explain the contribution of the different miraculous gifts of the Holy Spirit which were present in the first-century church (1 Cor. 12). Paul also used the body metaphor in Romans 12:4-8 in reference to different gifts, some miraculous (Rom. 12:6), and some seemingly non-miraculous such as giving or showing mercy (Rom. 12:8). Though the nine miraculous gifts detailed in 1 Corinthians 12:8-10 have vanished, having served their purpose (1 Cor. 13:8-10), the principles the inspired apostle explained in these passages of the body of Christ working together can still teach us how to interact in the Lord’s church even today.

The body is not one member, but many (1 Cor. 12:14). One member is not more important than another (Rom. 12:3); just because one person does not fulfill the role of another does not mean that either is superfluous (1 Cor. 12:15-17). My feet balance the rest of my body so that my hands may perform their tasks. The ear and the eye complement one another.  The man who stands in front of the assembly to teach is not more important than the lady who brings food and sits with one who is grieving. Both are necessary. Both are part of the function of the body of Christ.

If one member of the body suffers, then all the members of the body suffer with it (1 Cor. 12:26). If I hurt my foot, my hands rush to help, my back bends to position the hands to attend to the wound, etc., so that the whole body is involved in helping to respond to the hurt. Hurts in the body of Christ must be comforted by members that can continue to function.

Corporate worship involves all members of the body. The Lord’s supper is called “communion” because of the joint fellowship and participation we have with each other and Christ (1 Cor. 10:16). One cannot properly take of the Lord’s supper with selfish interests to the detriment of other members of the body (1 Cor. 11:17-29). The Lord is pleased when we come together for the betterment of one another, to stir one another up to love and good works (Heb. 10:24-25). Our singing involves teaching and admonishing one another (Col. 3:16). While one may certainly sing and pray alone outside the assembly (James 5:13), the joint, reciprocal singing in the assembly is for the mutual benefit of all involved. The prayers offered edify all whose hearts are united in the same thoughts as the one leading the prayer (1 Cor. 14:15-17).

The church is to spread the gospel to the world (Mk. 16:15-16). Making disciples is a process that involves going, teaching, baptizing, and more teaching (Mt. 28:18-20). Every member has a part in helping with evangelism. Every individual’s role will not be the same, but all must contribute. When one is baptized into Christ, one is baptized into the one body (1 Cor. 12:13). While one may teach, another may assist in showing the love that makes a person receptive to being taught. This is how the body of Christ increases (Eph. 4:16). Let’s all do our part.