#16 Evangelism and the Kingdom Gospel
Show Notes
In this episode, Cody and Anthony discuss the urgency of the Great Commission: proclaiming Jesus as King. They’ll examine how the Kingdom Gospel challenges us beyond simply ‘believing’ to actively bringing the nations under Jesus’s rule through discipleship. They also unpack what it means to center the Gospel on Jesus’s Kingship, explore the story of the criminals on the cross, and consider how this Kingdom-centered approach gives profound meaning and purpose to the Great Commission.
Music: Creative Technology Showreel by Pumpupthemind
Podcast TranscripT
ANTHONY DELGADO: "This light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen" (2 Corinthians 4:17–18). In a post-materialistic world filled with immense spiritual noise, we're here to uncover the ancient Near Eastern context of the Bible and recover the truly mystical faith of our spiritual forefathers.
Welcome to the Biblical Re-Enchantment Podcast, where we bridge the gap between the ancient Hebrew story and modern insights. I'm Anthony Delgado, your host for this journey into the often overlooked mystical dimensions of the Bible.
CODY URBAN: Hi there, and I'm Cody Urban, Co-host.
ANTHONY DELGADO: This is episode 16, and we're wrapping up our discussion on the Kingdom Gospel today. Specifically, we're talking about evangelism and the Kingdom Gospel. In this episode, we’ll explore the urgency of the Great Commission, proclaiming Jesus as King, and how the Kingdom Gospel challenges us beyond simply believing. It calls us to actively bring the nations under Jesus’ rule through discipleship.
We’ll also unpack what it means to center the gospel on Jesus' kingship and explore the story of the criminals on the cross. This Kingdom-centered approach provides profound meaning to the gospel that’s often absent in many gospel presentations. It also gives purpose behind the Great Commission.
So, let’s start by talking about evangelistic urgency. We live in a time where the devil and other spiritual powers have been disarmed. They are still present on earth, but they no longer hold official authority. This connects to the Deuteronomy 32 worldview, where the sons of God were set up as judges over the nations. In this period, it is the church’s responsibility to bring the nations under Jesus’ dominion by actively discipling them.
CODY URBAN: Yeah. After his resurrection, Jesus said, "All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations." I love thinking about that. Jesus has taken all this authority, usurping the spiritual powers that once governed. Now, he’s sending us to proclaim this truth and to create disciples—or, as we’ve said on this podcast, to create citizens. These are refugees from the kingdom of darkness, becoming citizens of God’s kingdom.
ANTHONY DELGADO: Exactly. That gospel picture of Jesus as King and us as citizens has a profound impact on evangelism. Growing up, evangelism for me was more about scaring people out of hell than inspiring them into God’s kingdom.
CODY URBAN: Yep.
ANTHONY DELGADO: Now, we’re seeing a different approach. Instead of saying, "You’ll go to hell if you don’t believe," the message is more like, "You’re already in hell—come into heaven." It’s about showing people the beauty of God’s kingdom. Sometimes that involves pointing out the hell they’re living in, but it’s not about condemning them. And to clarify, when I talk about hell, I’m not referring to a literal spiritual hell after death. That’s a separate discussion. Here, I’m talking about the current state of living apart from God’s kingdom.
Ultimately, the Kingdom Gospel centralizes the beauty and love of God, his kingdom, and his purpose in creating all things. So, let’s discuss what it means to have faith in Jesus as King—or, more specifically, in Jesus’ kingship. The story of the criminals on the cross offers a clear picture of this.
We’ve mentioned this before, but I want to emphasize it again. We often say "the thief on the cross," but it’s more accurate to call them "the criminals on the cross." These were not petty thieves—they were likely insurrectionists or rebels. In the story, one criminal mocks Jesus, even though he’s aware of Jesus’ miracles and what people are saying about him. He’s not interested—he mocks Jesus and says, "If you’re the Messiah, save yourself and us."
CODY URBAN: Right. He’s just not a believing man, no matter what he’s witnessed or heard. He simply doesn’t believe that Jesus is the King of the Jews.
ANTHONY DELGADO: Exactly. But the other criminal has great faith in Jesus. When this criminal looks at Jesus and says, "Remember me when you come into your kingdom," he’s recognizing that Jesus’ kingdom is far greater than just the nation of Israel. Both of them are about to die—that’s undeniable—so this criminal is acknowledging that Jesus’ kingdom transcends death.
CODY URBAN: Right, they’re literally nailed to crosses.
ANTHONY DELGADO: Exactly. He realizes that Jesus is leaving this world through death and entering another world. To whatever extent he understood that reality, he recognized this moment as the inauguration of Jesus’ kingship. His faith was limited in understanding but profound in its trust. That’s why Jesus responds, "Today, you’ll be with me in paradise."
This is central to the Kingdom Gospel. It’s a belief that Jesus is King of God’s eternal kingdom. It’s not just knowledge of that truth—it’s a profession and an understanding of it. This brings us back to Romans 10:9: "If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved."
We’ve discussed this before, but it’s worth repeating. Confessing "Jesus is Lord" is a declaration that Jesus is Yahweh—the Almighty, the Creator, the King of the universe. That’s why Revelation calls him the "King of kings and Lord of lords." Recognizing Jesus as Lord also means submitting to him as your King.
Faith in the resurrection is equally essential. As Paul explains in 1 Corinthians 15, Jesus’ resurrection brings new life and guarantees our future bodily resurrection. Without belief in the resurrection—both Christ’s and the future resurrection of believers—you lack the hope that scripture speaks of.
This is the core of the Kingdom Gospel. It’s not about scaring people out of hell—it’s about showing them the perfect world God has prepared for them. By submitting to Jesus as King, professing him as Lord, and believing in his resurrection, you embrace the hope of participating in the coming resurrection and the eternal kingdom.
And no, you don’t need to fully understand doctrines like the atonement or the Trinity to be saved. Those are true and vital teachings of the church, but salvation is about being saved from the wrath coming upon the kingdoms of this world through faith in Christ.
So, how does this impact evangelism practically? There’s a lot of practical insight when we view it through this lens. Matthew Bates, in his book Why the Gospel, suggests we need to reorder the gospel. If you’re interested, pages 160–161 of his book explore this idea in depth.
CODY URBAN: Sure. To “gospel backward” means to reverse the logic of the church's typical way of presenting the good news.
In previous episodes, we’ve discussed these methodologies. The content of the gospel in most churches today is focused on finding forgiveness through Jesus as Savior. Jesus’ kingship often comes later—if at all. To stay true to the scriptural logic of the gospel, we need to flip the order.
Here’s the incorrectly ordered content: Because he offers you forgiveness, Jesus is your Savior. Accept his salvation. Next, he wants to be King of your life. Now, here’s the correctly ordered content: Jesus is the King. Accept his kingship because through it, Jesus is offering you saving rescue, including the forgiveness of your sins.
Why must we present Jesus as King first? Not only because "Jesus is the Christ" best summarizes the gospel in scripture, but also because Jesus’ saving benefits—like forgiveness—are only available through his kingship.
ANTHONY DELGADO: Yep. That’s so concisely and perfectly stated. To put it in the language I tend to use: the forgiveness of sins is actually an effect of the gospel. The gospel proper is that Jesus is King. When you submit to him, you enter into his kingdom. The effect of that transition is the forgiveness of sins.
But we have people all over the world—especially in the Western world—who think that because they prayed a prayer, they’ve received Jesus as Savior for the forgiveness of their sins.
CODY URBAN: And where’s the prayer from the thief on the cross, right?
ANTHONY DELGADO: Right. Exactly—where’s the prayer? That doesn’t even appear in scripture. If forgiveness of sins is the primary goal, then you can end up considering yourself a Christian without submitting to Jesus’ kingship in any meaningful way.
We’ve talked about this distinction before. It’s not a biblical distinction, but one that exists in Christian culture. This idea of “lordship salvation” often focuses on the notion that if Jesus has saved us, then we need to obey him. It’s a moral-ethical framework: live your life the way Jesus says, avoiding the wrongs and doing the rights—because he is Lord.
But I’d propose we think of “kingship salvation” as something a little different. Yes, there is a moral dimension to Jesus’ kingship, but his kingship is more about rescuing us from the entire dimension of reality affected by human sin—not just individual moral failures. It’s not about, “Now you’re saved, so act right,” which is often a caricature of lordship salvation. Instead, it’s about receiving the benefits of God’s kingdom, one of which is the forgiveness of sins.
This misunderstanding is why we see people saying things like, “I was saved at a VBS, I went to church a lot, but I’ve gotten busy. I’m still a Christian. I still pray.” And yet, they’re not living in the kingdom. They’re missing the most obvious thing a person in God’s kingdom should be doing: coming together with the people of the kingdom to worship the King. In other words, gathering for corporate worship—which we often refer to as the Sunday worship service.
If you’re not doing the most obvious thing that living in God’s kingdom requires, then it’s unlikely you’re embracing all the other implications of Jesus’ kingship. Those implications extend far beyond simple obedience in the lordship salvation paradigm.
We need to flip this narrative. When we invite people into the kingdom, we’re inviting them into an entirely new way of living. That has to be clear from how we present the gospel and how we invite people into it.
CODY URBAN: Yeah, so can we talk a little more about the guys on the cross?
As you’ve been describing this story, I keep seeing it through the lens you’ve been presenting. When you talk about Jesus as King and his gospel as a form of rescue, we’re looking at a man—one of the criminals on the cross next to Jesus—who is literally nailed to a cross and in the process of dying. Jesus gives him this good news: “You will be with me today in paradise.”
Imagine the relief that must have brought to this man’s soul in what was likely a moment of pure despair, pain, and affliction. To hear those words from Jesus—whom he already seemed to recognize as a much greater King—is incredible.
I know we’ve historically referred to these men as thieves, but from what I’ve read, the cross was often reserved for rebels—people who resisted Roman rule. There were zealots in Israel who actively fought against Roman authority, hoping to restore Israel as a sovereign kingdom with a Jewish king on the throne in Jerusalem.
Jesus, just days earlier, had a triumphal entry into Jerusalem with palm branches waving and people shouting, “Hosanna in the highest!” There was likely a buzz surrounding him. People wondered, Is he the Messiah? Is he the one who will overthrow Rome?
Now, one of these criminals on the cross might have been among those who hoped for a Messiah who would overthrow Roman rule and restore Israel’s sovereignty. But here he is, looking at Jesus nailed to a cross beside him, powerless, and concludes, It’s not him. He’s not the King. He has no faith in Jesus as King.
But then there’s the other man. He likely shared the same hope for a Messiah who would restore Israel. Yet, even as Jesus hung on the cross, he believed. He saw Jesus for who he truly was. Despite Jesus’ apparent powerlessness in that moment, this man recognized that Jesus’ kingdom must be something far greater. He believed that Jesus was indeed the King and that his kingship was not dependent on earthly circumstances.
What a paradigm shift. It connects perfectly to what you’ve been saying: Jesus’ kingship is a gospel of rescue. It’s not just about earthly deliverance but rescue from death and decay itself—what the criminal on the cross was experiencing in that very moment. That’s the good news we can share with people today.
What’s the cross you’re dying on right now? What’s the hell you’re living in? Is it hopelessness, purposelessness, or a lack of meaning? These voids can’t be filled by the distractions we turn to—whether movies or other temporary satisfactions. Those things might distract us momentarily, but they don’t offer true, lasting fulfillment.
But Jesus does. He offers the living water that satisfies so completely you’ll never thirst again. That’s the hope and the rescue of his kingship.
ANTHONY DELGADO: Yeah, I think you’re exactly right. And you phrased it as if you were leaving it a little open-ended, but I think you’re absolutely correct.
We can prove that these men on the cross were likely Jewish zealots based on the context of what’s happening during the crucifixion. These weren’t common thieves or serial killers abducting people in Jerusalem. Crimes like that wouldn’t necessarily warrant crucifixion under Roman law—they might deserve death, but crucifixion was typically reserved for crimes against Caesar. These men likely killed someone of importance, like a Roman centurion or an official.
In that sense, they’re not much different than Barabbas. Have you ever wondered why the crowd preferred Barabbas over Jesus? We often paint Barabbas as a murderer or some kind of violent criminal, but the truth is he appears to have been a zealot as well. He was probably in prison and sentenced to death because he either tried to or successfully killed a Roman official. The Jewish people weren’t afraid of Barabbas—they saw him as someone actively resisting Roman oppression. That’s why they wanted him released instead of Jesus: at least Barabbas was “doing something” to rescue them from Rome.
But what Jesus was doing was so much larger than restoring the earthly kingdom of Israel. He was building an eternal kingdom. The Jewish people at the time had a narrow vision. They weren’t looking much further back in history than the return from exile. They were focused on regaining sovereignty and freedom from Rome, but even after the exile, they’d never truly been a sovereign nation again.
After the exile, they were a vassal kingdom under Persia. They didn’t have their own sovereignty; they were still under foreign rule. Then Rome came in, and the oppression continued. For a brief moment, during the Maccabean revolt, they experienced freedom, but even then, they eventually formed a treaty with Rome, which brought them back under Roman control. By the time of the New Testament, the Jews were living under that treaty. They weren’t full Roman citizens—they were treated as a separate kingdom under the empire, without many rights or freedoms.
The Jewish people longed to be free from that oppression. They wanted their kingdom back, the one they believed the prophets had promised. But their vision was too small—they were only looking at the promised land. What they needed to do was go further back. They needed to go back to the Garden of Eden.
The dominion mandate God gave to Adam wasn’t just about multiplying and filling the garden. It wasn’t about multiplying and filling the promised land. It was about multiplying and filling the entire earth. The promised land was always meant to be the whole planet. That’s the reality. Yes, sin came in and destroyed things, but the Great Commission Jesus gave us reflects the dominion mandate. When Jesus said, “All authority in heaven and on earth has been given to me,” he wasn’t saying, “All authority in Jerusalem has been given to me.” That’s all the Jewish people were looking for—authority in Jerusalem.
Jesus declared all authority in heaven and on earth—cosmic authority and earthly authority. He was reflecting on the dominion mandate, showing how to reclaim the whole earth and bring humanity back into the kingdom of God. It’s about restoring the tree of life and eternality into this world.
This is the hope of the gospel. It’s the message of Jesus’ kingdom: all things will be restored. And when we flip the gospel back to its true order—when it doesn’t start with your personal sin and salvation but instead starts with the kingdom of God—it offers a much greater hope. The hope isn’t just that you can be a better person. The real hope of the gospel is that this can be a better world.
CODY URBAN: Yeah.
ANTHONY DELGADO: And I think that’s something much harder to deny. It might also be harder to envision, but it’s definitely harder to deny.
CODY URBAN: It is. I’m constantly trying to teach my kids this as a dad. It’s funny—kids seem to have this innate sense of fairness. They’ll say, “Well, it’s not fair! They did this, so shouldn’t I get to do that?” Or, “Why were you doing that bad thing?” And the answer is, “Well, they were doing it!” And I’ll say, “But do you recognize it as bad?” They’ll respond, “Yes, but they were doing it.” And I have to tell them, “If you believe it’s bad, then above all, don’t do it. It doesn’t matter if everyone else is doing it.”
That takes living out your faith. It’s about following Jesus’ teaching—not for your salvation, but because of your salvation. He is my King, and I live in his kingdom. This is how people behave in his kingdom. In his kingdom, there’s love, peace, and cooperation. So I need to practice the fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. I need to live this way in spite of the world around me.
Even if everyone else is living cutthroat, impatient, or selfish, Jesus calls us to a different standard. He said to walk the extra mile. If someone asks for your coat, give them your cloak, too. It’s a very backward way to live by the world’s standards, but if we believe we’re citizens of his kingdom, then that’s how we should behave. And as we live that way, we should start to see ripples of his kingdom changing the world around us.
ANTHONY DELGADO: Oh, for sure. I think you’re absolutely right. And I think we’ve already seen that on a global scale. For all the problems with the rise of Christendom, one thing we can’t deny is the impact of central Christian ethics and loyalty to Christ in the Christian community—it’s had profound effects globally.
I also want to point out something interesting as we compare these two competing ways of understanding the gospel: a kingdom-centric gospel versus an individualistic gospel. If you think about the gospel as being primarily about “me being forgiven for my sins so God accepts me”—which is true, but incomplete—there’s a problem that arises.
When we frame the gospel this way, people ask, “What do I do with my sins now?” Because even after coming to faith, people continue to sin. Hopefully, we’re in the process of sanctification—sinning less over time until the day Christ returns, when we’re glorified and freed from the bondage of sin entirely. But in this interim period, sin persists. So, how do we deal with it?
One camp says, “Don’t worry about your sin—those sins are forgiven too.” And while that’s true, it can lead to a kind of passivity toward sin. On the other hand, the other extreme says, “You’ve been forgiven, so stop sinning. If you keep sinning, you might not actually be saved.” That’s often tied to the lordship salvation idea, where Jesus as Lord means he is now the law of your life, and your obedience proves your salvation.
Both approaches create challenges. The first risks downplaying the seriousness of sin, while the second risks creating a constant fear that you aren’t truly saved if you fail. Neither provides a helpful category for actually dealing with sin.
CODY URBAN: Yeah.
ANTHONY DELGADO: Let’s flip the gospel and look at that same issue. You can have loyalty to a king and still not honor that king in everything you do. Let’s put it in a marriage setting, for example. In my marriage, there are times when I say things that hurt my wife’s feelings. I don’t want to do that, and I don’t plan to, but sometimes I’m in a mood—maybe because of something she said or did, or maybe because of something completely unrelated. Out of annoyance or frustration, I’ll say something unkind that hurts her feelings.
Now, is that the same thing as adultery? No. Right? It’s not. So, if we think about Jesus as our King, it’s the same principle. Yes, our sin is a problem, just as those hurtful words are a problem in my marriage. But in the same way that I work to guard my words and learn to honor my wife better, as believers, we work to honor Jesus as King better.
When I fail to honor my wife with my words, it doesn’t change the fact that I’m loyal to her. In the same way, sin doesn’t change the fact that Jesus is our King and we are loyal to him. This is why sin should not be the gauge of our loyalty. When the gospel is presented backwards—starting with sin—then sin becomes the measure of your faithfulness. If you still sin, then you’re seen as not loyal. But when we flip the gospel, sin reminds us that we need to honor Christ, without it being a reflection of our loyalty.
Jesus himself addresses this. In the book of Matthew, he says, “Come to me, all who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”
CODY URBAN: Yeah, a yoke, like for oxen or even slaves.
ANTHONY DELGADO: Right. Jesus could have been referring to either or both. A yoke signifies servitude—it means you’re still under someone’s authority. But Jesus is saying, “If you’re walking through this world burdened by everything, unable to get your head above water, it’s because you’re under the yoke of the world—the yoke of sin, or even the yoke of living under the reign of demonic powers in a world condemned to death. That’s a heavy yoke.”
Jesus offers a different yoke. He says, “Come to me. Quit obeying those kings. Take my yoke instead.” His yoke is not the gospel that’s “too free,” where forgiveness is so emphasized that sin no longer seems to matter.
CODY URBAN: Right. That’s like having no yoke at all.
ANTHONY DELGADO: Exactly. That’s not what Jesus offers. His yoke is easy, and his burden is light. While we’re under his yoke, we actually find rest for our souls. This reframes the question, “Why do we still sin?” It also helps settle some of the debates about sin, particularly between the extremes—like those who say, “Your sins are forgiven, so don’t worry about them,” and those who say, “If you still sin, you’re proving you were never saved.”
When we focus on the Kingdom Gospel, it not only addresses the question of sin but also informs how we understand baptism and the Lord’s Supper in ways that a personal-salvation-focused gospel does not.
Take baptism, for example. I believe baptism is a pledge of allegiance to Jesus as King. People often say the Pledge of Allegiance at a ballgame and then get in their car and break traffic laws on the way home. Their allegiance to the nation isn’t negated by those actions—it’s not a perfect correlation. Similarly, in baptism, we’re not saying that we’ll live perfectly. What we’re saying is that we are forsaking the world—we are dying to the old self, the old ways, and even to death itself. We’re rising into new life in the kingdom of God.
Baptism is an enactment of our allegiance to Jesus as the King of God’s eternal kingdom.
CODY URBAN: There’s no dual citizenship. When you’re baptized, you’re essentially revoking your citizenship in the devil’s kingdom and pledging wholehearted allegiance to the kingdom of Christ. It’s like becoming a citizen of a new country—thinking in terms of someone immigrating to America. They renounce their citizenship in their former country and pledge allegiance to this one. Baptism is the same idea: leaving behind the old kingdom and declaring your allegiance to Christ’s kingdom.
ANTHONY DELGADO: That’s exactly right. But this also ties back to the issue of sin. Baptism is a pledge of allegiance to Jesus, forsaking the devil’s kingdom and declaring Jesus as King. That allegiance is then evidenced through repentance. Now, you might say, “Wait a minute—you just said that sin isn’t directly tied to our loyalty.” And that’s true, but if we understand repentance as it’s presented in scripture, repentance is an ongoing turning away from sin.
Christianity has never taught instantaneous perfectionism—not in any of the orthodox traditions. The only groups that have ever taught that are cults. In the Christian tradition, repentance is understood as an ongoing activity. It’s about continually forsaking the things of this world and embracing the values of God’s kingdom.
So, if baptism is a pledge of allegiance to Jesus as King, repentance is the lived-out evidence of that allegiance. It’s the active pursuit of righteousness. Over time, we should see growth in that righteousness. This flipping of the gospel framework, as Matthew Bates describes, helps us understand how this operates.
I also think this understanding ties into the Lord’s Supper. Paul talks about how at the cross, we receive “grace upon grace.” If we think of grace as the doctrine of justification—God declaring us righteous, even though we haven’t yet been made righteous—then “grace upon grace” is our sanctification. This is the ongoing transformation from the ways of this world into the ways of God’s kingdom. That process culminates in our glorification, where we are fully freed from the bondage of sin and death, raised to new life in the same glorious way Christ was raised in his resurrection.
The ongoing practice of grace is something we participate in through the Lord’s Supper. At our church, we take the Lord’s Supper weekly, and every time, we’re returning to the cross. We revisit Christ’s atoning work, remembering his victory over sin, death, and the cosmic powers of darkness. That’s why Jesus said, “Do this in remembrance of me.” We remember his work on the cross and the forgiveness of sins that he purchased for us.
In Reformed theology, the Lord’s Supper is often understood as a “means of grace.” When we take the elements, we’re participating in Christ’s sacrifice and receiving ongoing grace. That grace helps us shed what is worldly, wicked, and sinful in our flesh so that our flesh can come into alignment with the hearts and minds that are already in love with the kingdom of God and the righteousness of Christ.
When we start to view the sacraments this way, they become so much more meaningful. They’re not superficial or trite rituals. For example, in many evangelical circles, you don’t hear profound explanations for why someone should be baptized. It’s often presented as, “Well, this is just something we do.” But baptism does something. It’s not just a metaphor or a symbolic gesture—it’s a covenantal act where you take vows and pledge your allegiance to Jesus as King.
In the Lord’s Supper, we recall that baptismal vow and allow God to refine, mold, and shape us into the image of Christ. These sacraments are powerful and transformative because they root us in the kingdom of God and continually point us back to Christ.
CODY URBAN: The topics of baptism and the Lord’s Supper bring up something important about the communal aspect of these practices. It’s not just that the Lord’s Supper is called “communion,” but that neither baptism nor communion is done in isolation. We don’t baptize ourselves, and we don’t take communion by ourselves. Both are done in community.
This fits so well within the paradigm of Christianity being more than just “my personal Lord and Savior.” It’s about being part of a kingdom—a communal kingdom under Jesus as King. Baptism is a pledge of allegiance, but it’s done with others. That’s why it’s often a big celebration in the presence of a community or, at the very least, with one other Christian to baptize you. Similarly, communion is taken with the congregation, with the community.
This communal aspect reinforces the idea of being part of the kingdom, as opposed to thinking of faith as something purely individualistic.
ANTHONY DELGADO: Absolutely. I think there’s a great need to flip the gospel and turn it backwards. It speaks theologically—profoundly so—but it also provides a better framework for setting up the Christian life, especially for new believers. I hope to see more people adopt this perspective.
I want to mention something here: I recently released a four-page document called Sharing a Bigger Gospel. It’s available for free on my website, anthonydelgado.net. All you need to do is sign up for the mailing list, and you’ll receive an email with the download link. The PDF is graphical, so it looks great if you want to print it out or display it.
I highly encourage you to check it out, especially if you grew up, like me, in a very traditional “Roman Road” or “ABCs of the Gospel” environment. This tip sheet is designed to help you reframe those conversations and think through new ways of sharing Christ with people. So, head to anthonydelgado.net, sign up, and download that resource.
Lastly, thank you for joining us today. If you enjoyed this episode, please subscribe and leave a review. It really helps us reach more people. This podcast is a ministry—we don’t get paid for it—so we’d love for you to share the free resources and this episode with others who might be blessed by it.
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Next time, we’ll dive into the topic of Christus Victor—Christ’s victory—and explore the mechanics of his victory over sin and death, and most importantly, over the cosmic powers. We’ve touched on this topic before, but in the next episode, we’ll examine specific texts and dig deeper into how it all works.
God bless you, and we’ll see you next time.
