1. Gifts and Offices within the Church
Within the church community, a variety of people gather. Not only do their personalities, gifts, and roles differ, but sometimes their stages of faith or directions in faith also vary widely. Yet, we can still form one unified church. This is because all Christians share the common grace of God that unites us-namely, the work of the Holy Spirit. In 1 Corinthians 12, the Apostle Paul clearly teaches that there are many different spiritual gifts and offices in the church, and he emphasizes that ultimately all these come from one Spirit and one Lord. The Greek term for "spiritual gifts" is charisma, derived from charis, which means "grace." Thus, a spiritual gift is not a talent or ability one acquires through human effort; rather, it is entirely a gift from God, bestowed on specific individuals for the building of the church and the expansion of God's kingdom. Each gift is uniquely given to each person in accordance with God's creative diversity. One may receive the gift of prophecy, another the gift of teaching, yet another the gift of service, and so, within the church, we fill each other's lacks and grow together as one body.
Pastor David Jang frequently stresses that this diversity within the church is a marvelous part of God's providence. He explains that when believers serve the church by putting to use the various gifts they have each received, the church functions as an "organic body" in real-life settings. If the church repeatedly highlights only one single organ of the body, or if it overemphasizes only a certain office, the church as a whole will struggle to maintain its health. We can all be spiritual hands, feet, eyes, or ears. Reflecting on Paul's statement that "the body is one yet has many parts," we readily understand that when we acknowledge and respect the different gifts, the entire body of the church is strengthened.
In 1 Corinthians 12:28, it says, "God has appointed in the church first apostles, second prophets, third teachers, then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues." Here, Paul lists the pillars of the church's various offices, clarifying that even though these gifts and roles are distributed among different people, their basis and source is "the one and only Lord." Moreover, in Ephesians 4:11-12, it states, "He himself granted that some are apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ." Once again, we see that the ultimate purpose of all offices and gifts in the church is "for the work of ministry and for building up the body of Christ." Hence, the common conclusion of every office and gift in the church is service. This does not refer merely to visible tasks such as financial giving, charity work, or event volunteering. It also encompasses spiritual and emotional service-encouraging one another with the Word, mediating through prayer and worship so that we might exalt God and help each other, and so forth. All these fall under the scope of service.
From this perspective, the role of "deacon (diakonos)" as mentioned in the Acts of the Apostles is especially important. As the early church grew rapidly, the need for charity and care within the congregation increased exponentially. Because the apostles were responsible for devoting themselves to the ministry of the Word and prayer, they could no longer focus exclusively on charity work. So the church appointed workers (deacons) whose job was to oversee charitable services. Acts 6 describes how the early church chose seven deacons and divided the tasks of the church. One of the most representative of these deacons was Stephen. Though selected for service work, his spiritual stature was extraordinarily high. He is described as "full of faith and the Holy Spirit," and in the end, he testified to the truth of the gospel to the point of being stoned to death. He became the first martyr, giving his life for the truth of the gospel as a deacon. A man named Saul (Paul) witnessed Stephen's martyrdom and later encountered the Lord on the road to Damascus, transforming into an apostle for missions. Thus, the dedication and martyrdom of Deacon Stephen were pivotal turning points in the history of Christianity.
Through the story of Stephen, Pastor David Jang asserts that those who serve in the church can be at the forefront of spiritual battle, going well beyond "rear support" roles. Because this world is a wilderness filled with money, power, and temptation, those in positions of service often find themselves on the front lines of spiritual warfare. In other words, service is not a trivial chore. If not careful, people in such positions can be ensnared by material temptations or the desire for recognition and thus falter. Therefore, the early church actually applied stricter standards when appointing deacons (diakonos). They looked for people more spiritually mature, full of the Word and prayer, removed from worldly desires, and possessing the integrity to handle the church's finances and charitable work transparently. Their faith had to be proven and the risk of succumbing to worldly greed had to be low. This underscores how crucially important and foundational the service office is in supporting the church as "the rear pillar."
For the church to function as the church, Pastor David Jang believes that "worshipers, intercessors, teachers, and servants" must be firmly established in balanced roles. These four roles are somewhat like four foundational pillars. Worshipers include the pastor and worship/music leaders, who guide the congregation in worshiping God. Intercessors, who strengthen the church's spiritual front line and carry out a prophetic calling, attend to the church's spiritual condition and help it triumph in spiritual battles. Teachers fortify the church intellectually so it may discern truth and not be swayed by heresies or worldly temptations. Finally, the servants, who are the hands and feet of the church, bear responsibility for the church's material and physical domains, modeling love and service in action.
Pastor David Jang consistently warns that for these diverse offices and gifts in the church to be fully exercised, the foundation of faith that makes it all possible must be solid. As the psalmist asks, "When the foundations are being destroyed, what can the righteous do?"-if one's faith is not deeply rooted, any spiritual gift or office may collapse when temptation comes. So what can fortify the foundation of our faith? The answer begins with worshiping in "spirit and truth," learning the Word, praying, and seeking the help of the Holy Spirit. Those who arm themselves with spirit and truth do not forget that worshiping God is life's top priority. They recognize that any ministry or service they perform in the church is not a means of gaining personal honor; rather, they see it as participating in the grand salvation history through which God is building His church and saving every soul.
Romans 12 and 1 Corinthians 12 speak of the wide range of gifts and offices that prepare the church to fulfill the Great Commission. That is, even as these gifts build up the church's internal community, they are meant to propel us to carry out Jesus' command to "go to the ends of the earth and proclaim the gospel" (Matt. 28:19-20). If the gifts and offices remain only inside the church, they lose much of their meaning. By origin, the word for church is ekklesia, which means "those called out from among the world," but these people who gather in the church must again be sent back into the world. If we limit ourselves merely to building up each other inside the church through worship and prayer, we fail to fulfill what Scripture calls the true meaning of the church-that is, the missional church.
Hence, gifts and offices exist so that the church community may achieve both "internal growth (perfecting the saints)" and "external expansion (gospel proclamation)." A frequent theme in Pastor David Jang's sermons is that no matter how large a church becomes or how many programs it offers, if the core of true worship, service, and gospel proclamation becomes blurred, the fundamental pillars of the church have already been undermined. When we stand before the Lord and receive His evaluation, He will not just look at our positions or successes. He will ask, "What did you do with the gifts and offices I gave you? Through those gifts, how faithfully did you serve Me and My kingdom?" If we are to respond honestly to that question, then right now we must reexamine our gifts and whether we are genuinely using them for service.
Spiritual gifts and church offices are beautiful gifts given by God to His people, yet they are also tools that bear a significant weight of responsibility. Apostles, prophets, teachers, pastors, deacons-all these positions must ultimately serve to establish and expand God's kingdom on earth. Every believer standing in these roles ought to exercise their talents and passion to serve the church, without leaning too heavily to one side or belittling others. We must remember that we are all members of one body in Christ and humbly serve one another, so that the church might truly become an "organic community." When such a church boldly advances toward Christ's Great Commission, the world will behold God's love and power through the church.
2. An Eschatological Perspective and the Great Commission
2 Peter 3:3-13 contains crucial teachings about belief in the end times, specifically how the Day of the Lord will arrive. Here, the Apostle Peter forewarns that in the last days, scoffers will come and say, "Where is this promised coming of His? Ever since our ancestors died, everything goes on as it has since the beginning of creation." Such people view history only in a cyclical sense, claiming that because nothing has really changed from past to present, the future will also continue without major changes. However, Scripture never regards history as merely cyclical. Rather, it teaches that history proceeds in a straight line under God's sovereign plan and that it is heading toward a clear destination-"a new heaven and a new earth," arriving on "the Day of the Lord."
Peter draws on the example of Noah's time, pointing out that the world back then faced judgment by water. People scoffed at Noah's warnings to prepare an ark and were eventually swept away in the sudden flood because they had not been saved. God's judgment surpasses human expectations or comprehension. Yet God is also merciful, patiently waiting so that as many as possible may repent and be saved. Though it may seem slow from a human perspective, as 2 Peter 3:8 states, "With the Lord one day is like a thousand years, and a thousand years are like one day." Once the appointed time arrives, the Day of the Lord will come like "a thief," meaning it will happen unexpectedly and in ways beyond human prediction. Thus, believers must remain prepared for God's Day with a sense of tension, never knowing how or when it might come.
Pastor David Jang highlights yet another key point: the eschatological hope given to us never dissolves into a vague fear or nihilism. For Christians, the end times culminate not in "destruction" or "emptiness" but in the positive fulfillment of the "new heaven and new earth," where righteousness dwells. This does not mean that we surrender the present world and passively look forward only to the world to come. On the contrary, Pastor David Jang maintains that our vision of a new heaven and new earth gives us a strong motive to strive after "God's righteousness" in the here and now. In 2 Peter 3:11, Peter asks, "Since all these things are to be dissolved in this way, what sort of persons ought you to be?" and urges believers to lead holy and godly lives as we look forward to that day. Ultimately, eschatological faith is intricately linked to the fruit we must bear in this life. Even if the heavens are consumed by fire and the elements melt in the heat, Christians must remember to live in holiness and godliness, holding fast to the eternal kingdom that cannot be shaken.
This "eschatological viewpoint" clarifies the essence and mission of the church. Why does the church exist in this world? Why must we preach the gospel to the ends of the earth? Why make disciples, teach them, and build them up? Why serve local communities, care for the poor, and reach out to the oppressed? Simply put, it is because the order of this world will not last forever. We realize that neither any power nor any culture, money, or authority can be eternal, and so we look to the coming kingdom of God. Accordingly, the church must proclaim God's righteousness and values to the world, serving as a light that brightens the darkness. Just as Jesus taught us to pray, "Thy will be done, on earth as it is in heaven," the church should be a foretaste-"an advance announcement"-of God's reign manifest on earth.
Eschatology thus has an inseparable connection to the church's missionary mandate. In Matthew 24:14, Jesus said, "And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come." Proclaiming the gospel to the ends of the earth is an essential prerequisite for the end. As theologians emphasize, we do not merely speculate that the end might come "someday"; rather, we actively participate in preparing and hastening the fulfillment of history by spreading the gospel to all peoples. This is why the church must be consumed with missionary zeal. It is not about church growth or personal benefit; it is about joining God's grand design to ensure that no one perishes but all come to salvation.
Pastor David Jang repeatedly stresses that eschatology and mission cannot be separated. Many regard "the end" as something to fear or avoid. However, in the New Testament, the end times are filled with "the blessed hope." That hope is concretely illustrated in the vision of the "new heaven and new earth." Of course, the present world is corrupt due to sin, rife with suffering and injustice. Yet when Christians cling to eschatological hope, they do not remain complacent or fall into despair amid injustice. Instead, they devote themselves all the more zealously to practicing righteousness and love. Living in the tension between the "already" and the "not yet," the church believes that God's kingdom has already begun in Jesus Christ, though not yet consummated, and that it will certainly come, prompting a life of active obedience.
2 Peter 3:11's question-"What sort of persons ought you to be?"-compels us toward a real, concrete decision. Will we live without repentance and indulge our passions, or will we live anticipating God's reign, practicing holiness and godliness? Embracing the Great Commission and spreading the gospel, sharing grace and love both inside and outside the community-all of this is a tangible manifestation of that eschatological decision. Although from God's perspective, a day may be like a thousand years and a thousand years like a day, we humans can find it long and distant, sometimes growing weary or discouraged in waiting for God's promise. At those moments, 2 Peter 3:12-"waiting for and hastening the coming of the day of God"-rouses us again. That day will surely arrive, and when it does, we will realize that none of our labor and devotion in Christ has been in vain.
Pastor David Jang also points out that 2 Peter 3 teaches the church to embrace its responsibility for history. Scripture does not speak only of personal salvation. God's salvific work starts with individual internal conversion, but it broadens to transform entire communities, societies, and eventually the whole world. This expansion can be summarized by the phrase "the salvation of history," inviting us beyond a narrow focus on individual salvation to engage in transforming and reforming the historical reality we live in. Jesus' statement, "You are the salt of the earth and the light of the world," shows that the church has an unmistakable purpose on earth. Salt preserves from corruption, and light illuminates darkness. If the church neglects that role, the world will lose its way and slide into even deeper chaos.
Eschatology hands us the twin tasks of "global missions and societal transformation." Those who anticipate the new heaven and new earth do not discard or flee this present world. On the contrary, true Christians become passionate about reshaping the world to align with God's will. Sometimes that might take the form of bringing Christ's values into politics, economics, and culture; other times, it might be simpler acts of service and caring for the needy within our local church. The key point is that professing to expect "a new heaven and a new earth" must not remain an abstract longing or fantasy about the future; instead, it must become a real, practical force motivating us to pursue God's justice and love here and now.
Pastor David Jang teaches that wherever believers work-in any sphere of life-they should strive to reveal God's reign and embody God's justice. If someone works in a corporate setting, that person should maintain honesty and transparency; those in politics or public service should uphold justice and the common good; in the home, we practice sacrificial love; in academia or the arts, we exercise creativity and positive influence. This, he says, is the attitude of a "Christian who possesses a sense of responsibility for history." Even though we live in an era many label "unstable" or "anxious," those who hold a firm eschatological hope serve as "God's people" in their respective fields, becoming a foretaste of the glory that will be revealed on the day of the end.
2 Peter 3:3-13 shows us the ultimate conclusion of human history. Believers who look to that completion must respond in the present to the question, "What sort of persons ought you to be?" This is the central purpose for the church's existence, the direction toward which all gifts, offices, and acts of service should aim. Pastor David Jang often uses the analogy of a ship at sea, explaining that if the vessel's destination is unclear, it may miss the moment to change course, collide with hidden reefs, or drift aimlessly. Our definitive destination is "the kingdom of God," concretely expressed as the "new heaven and new earth." The church is a community journeying together toward that goal. Each one's gift and office function as tools, engines, and power sources for fulfilling the Great Commission. On board, we need apostolic leadership that acts as the captain, prophetic insight that reads the route, teachers who train and educate the crew, and servants who manage supplies, food, and sanitation. When these diverse functions cooperate organically, the ship moves forward, carried by favorable winds, until it finally reaches the port that the Lord Himself has prepared-a harbor brimming with His righteousness, love, and glory.
Therefore, no ministry or act of service in the church is ever in vain. Each time we faithfully carry out the tasks given by the Lord, we participate in God's story of salvation. The coming of that Day is not delayed. God only appears to wait so that more people may come to repentance. Because we know this love, the church must not cease proclaiming the gospel. We must present the path of salvation to those who do not know the gospel, and for those whose faith has grown cold despite attending church, we must help them reawaken through God's Word and the Holy Spirit. As in the early church, the church today must remain tirelessly on the move by the power of the Holy Spirit. If it settles in one place, concerned only with self-preservation, it becomes a community that has lost its vitality.
Scripture repeatedly exhorts us to "stay awake." This call to alertness is both an eschatological vigilance and a passion for missions. It requires that we recognize the spiritual climate of our era and continually ask, "What sort of person must I be?" From that starting point, the path before us becomes clearer: fervent missionary practice in pursuit of Jesus Christ's Great Commission, a loving community within the church where we edify one another through our gifts, and the spiritual courage to endure the trials of the present age through a certain belief in the end times. This, indeed, is how we prepare for "the Day of the Lord" and how we concretely embody the godly life 2 Peter 3 depicts.
All gifts and offices in the church must be aligned with both the Great Commission and an eschatological outlook. Should these gifts and offices become avenues for displaying individual prowess or for personal ambition, the church will spiral into conflict and division. But when we regard them as gifts from God and employ them as instruments of service, the church experiences extraordinary unity and synergy. Through that unity, our hope for the "new heaven and new earth" grows ever more certain, expanding beyond individual salvation to a grand vision of transforming history and society. This vision is the core driving force of the Christian faith. Thus, Pastor David Jang contends that, despite the challenges and problems the church faces, this is precisely the opportunity for the church to awaken further and serve the world. We do not invent something entirely new; rather, we rediscover the "great light" already given in Scripture and surrender ourselves fully to it. As that light shines brighter, the darkness of this world will recede, and the gospel of Jesus Christ will spread.
The day we long for is not some far-off fantasy. Even now, God is shining the light of the gospel through countless churches and believers. Praying, worshiping, teaching, and serving in each of our own places is never in vain under God's sovereignty. One day, when we stand before Jesus Christ, we will see that our labor and dedication contributed to the expansion of His kingdom. Hence we eagerly await that day. The exhortation in 2 Peter 3:12-"waiting for and hastening the coming of the day of God"-was not meant solely for the first-century church. It remains a living truth for our churches and believers today. Though the scoffing and mockery of the world persist, we will not lose heart because we are confident that God's kingdom will surely come. To welcome that kingdom together, we must share the gospel with more souls, deploying every gift and office within the church to strengthen each other. This is our privilege and our apostolic charge.
When all church activities are redefined on the basis of this "eschatological aim" and "missionary purpose," our path becomes clearer. The conflicts or confusion within the church, as well as the negative perceptions the world holds toward it, can gradually be resolved when we recover this essential purpose. The reason for the church's existence is clear, and a church that definitively answers this question-"Why do we exist?"-and proceeds in that direction will never drift or lose its way. God's promised "new heaven and new earth" will spread before us, filling everything with His righteousness and peace. Meanwhile, the image of believers using their gifts and offices to serve each other is already a glimpse of heaven on earth. This is not just a story from the early church but an eternal benchmark for the church of today and of the future.
In thanksgiving to God, who invites us into this entire process, we reaffirm our commitment. Our offices, our gifts, and our acts of service are God's gifts-and they are also our responsibility. Therefore, we must resolve to "use the diverse gifts God has bestowed upon us to do good and not grow weary, pressing on to the end." Along this path, the exhortations of Pastor David Jang and numerous other spiritual leaders in our generation converge: "Do not lose heart. The Day the Lord has promised is never truly delayed. Just as everything was new at the time of creation, God will once again make all things new." All we need to do is persevere in prayer, worship, teaching, and service, encouraging one another. We are all fellow workers aboard the ship called the church. No one can sail alone; we must rely on one another to journey forward. In such unity and cooperation, the church finally unveils the beautiful form the Lord desires.
2 Peter 3:3-13 offers an eschatological view that highlights "holy conduct and godliness" (2 Pet. 3:11). This entails not only individual piety but also "communal piety"-showcasing justice, love, and care in the church's engagement with society. That includes prayer and worship within the church, biblical education, various volunteer efforts, and also the obligations of everyday life at work and home, as well as social responsibility. All of it becomes the stage on which God's reign is manifested. Seen this way, church and world are not separated. Rather, through the church, the world is transformed; the church bears the burdens of the world's suffering, and together they embark on the long pilgrimage toward the new heaven and new earth. This is the full picture of redemptive history laid out in Scripture, and all of us are called to be actors and workers in this grand drama of salvation.
By serving one another through our gifts and offices in the church and dedicating ourselves to the Great Commission, we concretely realize the eschatological vision of the new heaven and new earth as ekklesia. Offices and gifts are God's gifts, and their purpose is service, love, and the extension of the gospel. Moreover, those who believe that history unfolds in a linear fashion, culminating in the Lord's return and the emergence of the new heaven and new earth, must live in holiness and godliness here on earth. Far from leading to "escape from reality," eschatological faith propels "transformation of reality" and "fulfillment of our mission." This is the heart of what Pastor David Jang and many other leaders emphasize. In the church community, as we worship, pray, teach, and serve, we begin to witness God's kingdom gradually manifesting. And when the day the Lord has prepared finally arrives, we will see our devotion bear beautiful fruit in the book of life, and we will enjoy a perfect, new life together with Him in His eternal kingdom. This is the greatest joy and the sure hope of our faith journey-and it is the anchor the church must hold onto firmly.
