Bearing the Name of Christ

Bearing the Name of Christ

Bearing the Name of Christ

by Pastor Omar

There are moments in ministry that remind us how desperately the world longs for hope. Living and serving in the Middle East has provided many such moments. They do not always occur in dramatic settings. More often they happen over a shared meal, while drinking tea with a neighbor, or during an ordinary conversation with someone who quietly asks questions about Jesus that they have carried for years. These encounters serve as a constant reminder that behind every face is a person created in the image of God, someone for whom Christ died, and someone who may never hear the gospel unless a believer is willing to speak.

In many parts of the world, sharing the gospel carries significant risks. There are places where openly professing Christ can cost a person friendships, employment, family relationships, or even personal safety. Yet it is precisely in these settings that the words of Jesus take on renewed clarity: “You will receive power when the Holy Spirit has come upon you; and you will be my witnesses” (Acts 1:8). Notice that Jesus did not present witnessing as an optional ministry reserved for a select few. He described it as the natural vocation of every disciple empowered by the Holy Spirit.

Too often, however, Christians have come to believe that evangelism belongs primarily to pastors, missionaries, or professional ministry leaders. We applaud those who travel across the globe, support them financially, pray for their work, and rejoice when we hear stories of lives transformed by the gospel. All of these are important expressions of partnership in God’s mission. Yet there remains a subtle temptation to assume that because someone else has answered the missionary call, our own responsibility has somehow diminished.

The New Testament simply does not permit such thinking.

Before His ascension, Jesus entrusted His followers with what has come to be known as the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you” (Matthew 28:19–20). These words were not spoken exclusively to future missionaries. They were given to the Church. Every generation of believers inherits this commission, and every disciple shares in its responsibility.

The Apostle Peter reinforces this truth by reminding ordinary Christians that they are “a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light” (1 Peter 2:9). Our identity and our mission are inseparable. We have been saved not merely to enjoy the blessings of redemption but to proclaim the Redeemer Himself.

Serving in the Middle East has repeatedly illustrated this reality. Many people here have never opened a Bible. Some have only heard distorted descriptions of Christianity through history, politics, or cultural misunderstandings. Others have met very few followers of Christ personally. For many, the first meaningful encounter with Christianity comes not through a sermon or a church service but through the life of a faithful believer who demonstrates kindness, integrity, humility, and genuine love.

This should not surprise us. Jesus Himself declared, “By this everyone will know that you are my disciples, if you have love for one another” (John 13:35). Our lives often become the first testimony others encounter before they ever hear our words.

Yet witness involves more than exemplary conduct alone. While compassion opens doors, the gospel itself must eventually be spoken. Paul asks a series of penetrating questions in Romans 10: “How are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him?” (Romans 10:14). The implication is unmistakable. People cannot respond to a message they have never received.

This does not mean every conversation must become a theological debate or that every Christian must possess extensive apologetic training. Faithful witness often begins with something much simpler: sharing how Christ has transformed one’s own life, offering to pray with someone in a moment of need, extending forgiveness when wronged, demonstrating compassion toward the lonely, or gently explaining the hope that sustains us through suffering.

Peter encourages believers, “Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and reverence” (1 Peter 3:15–16). The manner of our witness matters as much as its content. The gospel is never advanced through coercion, arrogance, or hostility. It is shared through truth spoken in love, with humility and deep respect for those made in God’s image.

One of the great privileges of ministry in the Middle East is witnessing how the Holy Spirit prepares hearts long before any missionary arrives. Conversations that seem accidental often reveal years of spiritual searching. Questions emerge that no one could have anticipated. Individuals who appear entirely uninterested in Christianity sometimes become the most eager students of Scripture. Again and again we are reminded that conversion is ultimately God’s work, not ours. This realization is profoundly freeing.

Too often Christians hesitate to share their faith because they fear rejection or worry they will not know how to answer every question. Yet Scripture never places the burden of conversion upon believers. Our responsibility is faithfulness; God’s responsibility is transformation. Paul captured this beautifully when writing to the Corinthians: “I planted, Apollos watered, but God gave the growth” (1 Corinthians 3:6). Some believers plant seeds. Others nurture growing faith. Still others have the privilege of witnessing someone embrace Christ. Every role matters because every role participates in God’s work.

The Church must resist the temptation to measure evangelistic success only by visible results. Faithfulness cannot always be quantified. Many conversations bear fruit years later. Some seeds lie dormant until circumstances awaken spiritual hunger. Others may never produce visible results during our lifetime. Yet none of these outcomes diminish the importance of obedient witness.

Indeed, some of the earliest Christians understood this reality well. They proclaimed Christ despite persecution, imprisonment, and even death. Their confidence rested not in favorable circumstances but in the risen Lord who had conquered death itself. Their witness transformed the ancient world precisely because they believed the gospel was worth every sacrifice. That same conviction is desperately needed today.

Western culture increasingly encourages Christians to privatize faith, treating religious belief as something deeply personal but rarely discussed publicly. While wisdom and discernment are certainly necessary, silence can never become our default posture. Jesus warned, “You are the light of the world. A city built on a hill cannot be hid… let your light shine before others, so that they may see your good works and give glory to your Father in heaven” (Matthew 5:14, 16). Light fulfills its purpose only when it shines.

Likewise, Paul reminds believers that God “has entrusted the message of reconciliation to us” and therefore “we are ambassadors for Christ” (2 Corinthians 5:19–20). Ambassadors do not represent themselves. They faithfully represent the one who sent them. Every Christian, regardless of occupation, education, or stage of life, serves as Christ’s representative wherever God has placed them. That means our mission field may look different from someone else’s, but we all have one.

For some, it is the workplace. For others, it is a university campus, a neighborhood, a local coffee shop, or a family gathering. Parents disciple children. Students influence classmates. Retirees invest in younger generations. Business owners shape workplace cultures. Every believer occupies spaces where the gospel can be faithfully embodied and proclaimed.

It is easy to admire stories from distant mission fields while overlooking the opportunities God places directly before us each day. Yet the same Holy Spirit who empowers believers serving in the Middle East also empowers Christians serving faithfully in their own communities. Geography changes; the mission does not.

The Church has always grown through ordinary believers who understood that following Jesus necessarily includes bearing witness to Him. The spread of Christianity throughout history has depended not only upon famous evangelists or celebrated missionaries but upon countless unnamed disciples whose quiet faithfulness introduced friends, neighbors, coworkers, and family members to Christ.

Perhaps that is exactly how God intends His kingdom to advance.

As we look at the needs of our world, it is tempting to believe someone else will carry the message. Surely another church will reach that neighborhood. Surely another missionary will go to that nation. Surely another Christian will speak to that coworker. Yet every time we assume someone else will act, we risk neglecting the very opportunity God has entrusted to us.

The question is not whether the Church has been commissioned to witness. That question has already been answered by Christ Himself. The question is whether each of us will personally embrace that calling.

We need not fear because we do not go alone. The Great Commission concludes with one of Scripture’s greatest promises: “And remember, I am with you always, to the end of the age” (Matthew 28:20). The One who sends us also accompanies us. The Holy Spirit continues to empower ordinary believers to accomplish extraordinary work through simple acts of faithful obedience.

May we therefore refuse the comfort of passive Christianity. May we pray intentionally for opportunities to share Christ. May we live lives worthy of the gospel we proclaim. May our compassion reflect His heart, our words communicate His truth, and our actions point unmistakably to His grace.

Whether serving across the world or across the street, every follower of Jesus has been entrusted with the same sacred calling: to bear witness to the Savior who has redeemed us.

So let us not wait for someone else to tell the story of Jesus. Let us tell it ourselves. Let us bear His name with humility, courage, and love. Let us speak of the hope that has transformed our lives. And let us remember that every conversation, every act of kindness, every prayer offered in faith, and every faithful testimony may become the means by which another person encounters the living Christ.

The harvest is still plentiful. The gospel is still the power of God for salvation (Romans 1:16). The Holy Spirit is still at work. The question is simple: Will we be His witnesses?

 

Pastor Omar is a pseudonym used to protect the identity of a Christian missionary serving in a sensitive region of the Middle East. Because of the nature of his ministry and the security risks faced by local believers and gospel workers, his real name and identifying details have been withheld. He continues to serve faithfully among communities where following and sharing Christ often comes at significant personal cost.
Why the Old Testament?

Why the Old Testament?

Why the Old Testament?

by Bill T. Arnold

Every reader of the Bible is confronted with a question: “Since the Old Testament claims God revealed himself to ancient Israel and that he will reveal himself further in the future, what do I make of these theological claims?” Or to put it another way, “How are the Old Testament’s claims resolved in history?”

I say this because the writings collected in what Christians call the “Old Testament” have no clearly stated completion or resolution. They have no literary denouement. Instead, the Old Testament ends in expectation, awaiting a fuller revelation to usher in a new kingdom and its Messiah.

The Old Testament presents a history of redemption and promise, a “salvation-history” (Heilsgeschichte). But as one scholar has pointed out, it is a salvation-history that never actually arrives at salvation (John Bright, 1959). It creates a trajectory that doesn’t quite arrive at its termination point within its own pages.

In the history of religion, there are two possible answers to this question—the one offered by Judaism and the one offered by Christianity. Judaism believes the truth-claims of the Old Testament were preserved in the traditions of the Mishnah (approximately 200 AD) and, finally, in the Talmud (commentary on the Mishnah). In this approach the culmination of Old Testament hopes and expectations is deferred to the future. The Messiah’s arrival is still a future event, and the kingdom of God is postponed.

On the other hand, Christianity has been clear from its inception that the New Testament fulfills and complements the Old. The Gospels’ genealogies of Jesus (Mt 1:1–16; Lk 3:23–28) explicitly affirmed that the Messiah has arrived, and that he is the culmination and fulfillment of the Old Testament prophecies. Over and over again in the New Testament, the authors emphasize the intimate connections between the events of their day and the Old Testament with quotes such as “All this took place to fulfill what had been spoken by the Lord through the prophet . . .” (Mt 1:22; see also Lk 24:44–47). And the early church recognized and affirmed the importance of the Old Testament to Christian faith, rejecting all dissenting voices as heretical (such as Marcion of Sinope).

The arrangement of Old Testament books in our Christian canon intentionally ties Old and New together. By concluding with the prophets, the Old Testament collection leaves off with a final prediction of that day when one greater than David will appear (Mal 3:1).

But this raises one of the thorniest questions of reading the Bible: How do the Old and New Testaments relate to each other? Some today would say the Old Testament does not relate to modern culture; indeed, even many Christians cut it from their Bibles, either intentionally or by neglect. In recent years, intense debates have centered on this very question, in both the US and Germany. Here, leading pastors have suggested that portions of the Bible (many of which are Old Testament texts) should be placed in a category of passages that never fully expressed the heart, character, or will of God. Another US pastor has proposed that modern Christians should ‘unhitch’ from the Old Testament altogether. In Germany, similar debates are happening, although in a more academic conversation among scholars and theologians.[1]

What should our response be? With the earliest Christian believers we must assert that the Old Testament is God’s Word for our times. The question is not whether we should read both Testaments, but rather how we should read them together. Exactly how do they relate?

We must define this relationship as more than a simple promise–fulfillment connection, since much of the Old Testament is something other than promises. Likewise, it is more than a simple chronological sequence, as the terms “old” and “new”, or “first testament” and “second testament” might imply. This is not an old, outmoded covenant system now made obsolete by a newer, sleeker model. Instead, the relationship is more integrative and reciprocal. There is an interdependence between the Old and New Testaments. Reading either testament in isolation from the other will result in misunderstanding both. Or, as theologian Fredrick Holmgren said it, either testament “without the other cannot be the scripture of the church” (The Old Testament and the Significance of Jesus, 1999, 138).

This intimate relationship between the Testaments has at least three aspects. First, the Old Testament is the literary background for the New. This can be illustrated by the sheer mass of New Testament quotations of or allusions to the Old. One scholar has counted 295 separate explicit references to the Old Testament, occupying some 352 verses of the New by one count. But the literary relationship is more than mere quotations. The rhetorical techniques, and to some degree even language and style of the New Testament authors, are shaped by the Old Testament.

Second, the Old Testament is the historical foundation of the New. It is no exaggeration to say the New Testament would be incomprehensible without the historical information of the Old. How would readers of the New Testament understand the claim that Jesus of Nazareth is the Messiah without first learning something about the history of national Israel and the Davidic dynasty? This historical interdependency could be illustrated in countless ways. But perhaps the most obvious is the New Testament’s claim to fulfill the Old Testament’s future hopes.

Third, the Old Testament is the theological centerpiece of the New. The authors of the New Testament begin by affirming the theological truths of the Old, and they assume their readers know those truths and accept them. In fact, most of the great doctrinal truths of the church are defined first, not in the New Testament, but in the Old. Furthermore, many of these truths are not defined at all in the New Testament; they are simply taken for granted. So for example, the significance of creation, the nature of anthropology (or the human condition), the consequences of human sin, the central role of covenant in redemption, the doctrine of atonement—all are given definitive statement in the Old Testament and assumed by the authors of the New. And this is only a partial list. In many ways, the New Testament contains little that is actually new, but rather describes the climactic fulfillment of the theological themes and messages from the Old Testament. Austrian Bible scholar, Ludger Schwienhorst-Schönberger puts it this way: “The often-posed question of why the Old Testament belongs to the (Christian) Bible should really be – if it were asked in a historically and hermeneutically correct way – ‘Why does the New Testament belong to the Bible?’”

In these ways, and in many others, the Old Testament is the literary, historical, and theological matrix of the New Testament. So I return to that intimately personal question the Old Testament poses for every reader: “Since God claims to reveal himself in the Old Testament and promises to reveal himself further in the future, what do I make of these theological claims?” The New Testament and two thousand years of church history have affirmed with one voice: Jesus Christ is the fulfillment of that Old Testament revelation. Together the truth-claims of the Old and New Testaments give us pause to consider restating the question. Perhaps we should ask, not what do I make of the claims of the Bible, but what do they make of me? The Bible offers truth, and invites all of us to receive, confess, believe, and allow the text to form us (not just inform us but transform us). In so doing, these writings become the means of grace whereby God’s Spirit makes us new people.

Excerpted and revised from Bill T. Arnold, “Epilogue,” in Encountering the Old Testament; A Christian Survey, by Bill T. Arnold and Bryan E. Beyer, Fourth Edition (Grand Rapids, MI: Baker Academic, 2024), 465–67.

[1] “Marcion on the Elbe: A Defense of the Old Testament as Christian Scripture,” First Things (December, 2018): 21-26; https://firstthings.com/marcion-on-the-elbe.

Dr. Bill T. Arnold is the Paul S. Amos Professor of Old Testament Interpretation. He joined the Asbury Theological Seminary faculty in 1995.