1. The Core of the Book of Acts
The Book of Acts is crucial in showing the history of the early church and how the gospel expanded, offering key insights into the early Christian community when read alongside the Gospel of Luke, both authored by Luke. Indeed, some early Christian groups regarded Luke and Acts as their most important scriptures, and understanding these two books is a central key to examining the roots and spiritual heritage of the early faith community. Furthermore, the first five books of the New Testament—four Gospels plus Acts—serve as a pivotal connection between the Gospels and the historical record, so much so that it’s said one should be able to recite them with eyes closed, underscoring their essential role in the Christian faith.
Acts describes, in vivid detail, how the gospel spread throughout Jerusalem, Judea, and Samaria—and eventually to the ends of the earth—after Jesus’ ascension and the coming of the Holy Spirit. Within this narrative, the apostle Paul prominently emerges and carries the gospel even to the European continent. Key events include the Jerusalem Council and the broadening of the gospel to the Gentiles, various missionary journeys and persecutions, the founding of churches, and Paul’s imprisonment and ministry. All these developments are laid out in 28 chapters.
To be familiar with Acts, therefore, is not merely a matter of knowing historical facts; it is about concretely understanding how the Holy Spirit’s guidance operates in the real world. God directed Paul and the early disciples through direct words, visions, inner promptings, and even obstacles in shaping their mission path. Sometimes doors to Corinth or Philippi opened wide, while at other times the path to Bithynia remained closed—showing that the Holy Spirit is not merely the One who “opens” doors but also the One who “closes” them. This serves as a profound reminder for modern believers about God’s sovereign guidance in making decisions regarding one’s life direction or ministry.
A representative example can be found in Acts 16 during Paul’s second missionary journey: “They were forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6), and “When they came to Mysia, they tried to go into Bithynia, but the Spirit of Jesus did not allow them” (Acts 16:7). These verses reveal that the path Paul had planned was blocked. From a human perspective, Asia Minor seemed like a logical field for mission, yet the Holy Spirit did not permit it. Eventually, Paul arrived in Troas, where he received a vision of a Macedonian man pleading, “Come over to Macedonia and help us,” leading him to turn westward toward Europe. Thus, the renowned church at Philippi was founded, and the gospel began its systematic advance into the Western world.
This scene compels us to contemplate how God’s purposes and timing—not human intention—are realized in history. Even today, pastors like David Jang and many others strive to apply this principle to modern faith and church ministry. When determining directions for missions or church planting, believers must accept by faith that, though some paths may seem open, the Holy Spirit may have an entirely different route in mind. Church history offers many examples of missionaries who planned to enter a certain region, only to be thwarted by illness, financial issues, or environmental obstacles, after which God led them elsewhere with far greater fruit. This affirms the conviction that “if the path I desire is blocked, there is certainly a divine purpose,” and encourages continual forward motion.
Among Jesus’ teachings, the so-called Olivet Discourse contains a concentrated presentation of end-time prophecies and instructions (Matthew 24–25, Mark 13, and Luke 21). These chapters are referred to as the Olivet Discourse because Jesus delivered them on the Mount of Olives, predicting signs of the end times. The scene begins with Jesus “sitting on the Mount of Olives” (Matt. 24:3) as the disciples ask, “What will be the sign of Your coming and of the end of the age?” In response, Jesus warns that in the last days, false messiahs will arise; many will come in His name to deceive people, claiming “I am the Christ,” plunging many into confusion. In other words, although Jesus alone is “the way, the truth, and the life” (John 14:6), as the end draws near, various heretical teachings or alternative paths will emerge, advocating syncretism or pluralism.
In today’s world, postmodernism is rooted in skepticism, claiming “there are no absolutes,” that everything can be deconstructed, and all truths are relative. Hence, pluralism—“the coexistence of many truths, any of which may be chosen”—has become widespread. The Christian position, in contrast, is anchored in Acts 4:12: “there is no other name under heaven given among men by which we must be saved,” firmly confessing that salvation is found only in Jesus. The Olivet Discourse likewise stresses that although many will be led astray in the end times, only those who hold to the truth with resolve can avoid deception. Maintaining the stance that “there is no other way but Jesus” is the essence of an end-times faith.
Pastor David Jang has repeatedly underscored this eschatological perspective and the uniqueness of Jesus’ “one way,” warning the church not to be subtly influenced by the pluralistic mindset of postmodernism. Countless “alternative ways” driven by human liberty and diversity may, in the end, be paths devoid of God, posing significant risks. Moreover, in Jesus’ Farewell Discourse (John 14), the Sermon on the Mount, and the Olivet Discourse, He directly warned about the “end-time deceptions.” The main weapons against them are solely the Word of God and the Holy Spirit.
Hence, how can the church safeguard the gospel against postmodernism? The importance of the Reformed Church tradition becomes even more pronounced. The heart of the Reformation was “Sola Scriptura,” a commitment to return to Scripture and to preserve and disseminate truth through the Word and the Holy Spirit, holding to the essence of faith before God. David Jang and many others cry out, “The Reformed Church must return all the more to Scripture” to prevent the church from growing cold and to maintain the correct posture for the end times. As we recognize that Jesus’ prophecy—“Because lawlessness will abound, the love of many will grow cold” (Matt. 24:12)—could come to pass in the contemporary church, standing firmly in the truth is a means of preserving the ‘temperature’ of our souls.
Ultimately, the central lesson of Acts is that “the Holy Spirit takes the lead in proclaiming the gospel,” and this aligns perfectly with the prophetic words of Jesus found in the Olivet Discourse. When Jesus declares, “And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come” (Matt. 24:14), He highlights how the global proclamation of the gospel is an essential factor in the timetable of the end. As the apostle Paul saw the Macedonian vision in Troas and crossed over, so must believers today never forget the calling to proclaim the gospel “to the ends of the earth.” Since it is impossible to come to God apart from Jesus, the church must diligently heed the world’s cry, “Come over and help us.”
David Jang, in particular, reminds believers of Romans 8, which portrays how creation itself yearns for the revealing of the children of God. He emphasizes that the world is longing for the gospel with the same urgency as the Macedonian man, and the church must not forget it. Ultimately, salvation addresses humanity’s most fundamental problem: reconciling a broken creation to its Creator. Only the gospel of Jesus Christ can solve this core issue, and proclaiming and spreading this good news is the church’s foremost mission.
2. “Come Over and Help Us”
Paul’s Macedonian vision in Acts 16 was a watershed moment in early church missionary history. Though he initially tried to head east but was thwarted, he received clear guidance to go west to Europe. As a result, the church in Philippi was established through encounters with people like Lydia, and Paul’s influence spread through Greece and eventually reached Rome. Had Paul stuck only to an Asia Minor–centric mission field, Christianity might have been confined to a much smaller region. Yet, by divine providence, the map of history was reshaped, and the gospel significantly expanded into the Western world.
In light of this progression in Acts, Pastor David Jang pays particular attention to the missionary position and significance once held by the United States. America once had a powerful evangelical identity and contributed substantially to the worldwide expansion of Christianity by sending out vast numbers of missionaries. From the late nineteenth to the mid-twentieth century, the Great Awakening sparked revival in the American church, forming the hub of global missions. But one cannot deny that in modern times, American churches have gradually lost some of their spiritual vitality due to secularization, pluralism, and liberal theology. In a prophetic sense, this situation reflects the warning in Isaiah 1:22: “Your silver has become dross, your wine mixed with water,” a metaphor for spiritual decline when the church loses its essence.
However, the American church has not altogether collapsed. Just as Isaiah 6:13 testifies that even if a tenth remains and is burned again, a holy seed—a stump—remains, there are still congregations and leaders who carry a spark of the gospel. David Jang maintains that the plea “Come over and help us,” first voiced in Paul’s day, is echoed today. In other words, if there was once an era when the United States sent out missionaries across the globe, perhaps now the global Christian community should “come over” to strengthen the American church, rekindling that flame so it can once again send the gospel to the nations.
In practice, some Korean Christians and other believers from around the world have indeed begun planting new churches throughout many U.S. states, establishing novel models, and fanning the flames of a next-generation revival. Scattered Korean congregations or minority churches in America, once isolated, are now actively pursuing growth, transitioning into multiethnic communities, or seeking greater influence in mainstream society. The goal is not ethnic or cultural expansion; it is rediscovering the universal power of the gospel and revitalizing its presence in American culture.
Acts 16’s “Come over to Macedonia and help us” can be applied today not only to the United States but anywhere in the world. Even where the gospel seems established, there may be a crisis due to cultural or ideological distortions, or doctrinal compromise. In such places, a desperate cry emerges: “Cross over, church of another region, to restore this land, to plant the holy seed again.” When the church is sensitive to that call, the Holy Spirit can shift the course of history.
David Jang argues that while the contemporary church may be growing cold, the Lord continually renews it to guide history forward. Immigrant communities or believers who have rekindled the gospel message gather from all over the world to establish churches in America’s 50 states and beyond. When these local churches form networks, a fresh gospel movement arises. Just as Paul saw the Macedonian vision and responded swiftly, church communities need to discern their era’s calling and act immediately.
Phrases like “America is dreaming of a new era of missions” are frequently heard in Christian circles—missions agencies, seminaries, and denominations alike. If the United States was once primarily a missionary-sending nation, it is increasingly viewed as needing renewed evangelization, prompting both American and international Christians to unite in “proclaiming again, prophesying again.” Revelation 10:11—“You must prophesy again about many peoples, nations, languages, and kings”—is given new significance in the context of contemporary missions. Many interpret this verse to mean, “Even where the gospel has already gone, it still needs to be heard again.”
Modern challenges—postmodernism, pluralism, liberal theology, and secularism—have shaken the American church and churches worldwide. Though the church exists outwardly, in many cases it has lost its fervor for the Word and the Spirit; the gospel has lost its power in society. This condition is akin to “wine mixed with water,” with the church deprived of spiritual power. Yet paradoxically, in moments like these, “holy seed” individuals become all the more noticeable. It may not be a loud and massive crowd, but rather a faithful remnant—“a tenth” or even less—through whom God continues His work.
David Jang contends that when the Holy Spirit comes, “He constantly brings to our remembrance the words and the love Jesus showed, preventing us from growing cold.” Missionaries, pastors, and church planters are people God faithfully sends. Much like Paul—who suffered illness, was deserted by co-workers, and faced closed doors yet rose to keep going—the spirit of missions found in Acts persists through obstacles.
A similar spirit governs new church plants across the United States. Some regions suffer from weakened existing churches and a loss of gospel vitality, yet if God has a plan for those areas, they too offer an unspoken cry: “Come over and help us.” Answering that call by establishing churches and proclaiming the gospel leads to the birth of new faith communities, which in turn become centers for further mission. As a result, once-sluggish evangelicalism may revive, and the church reclaims its essential role as the engine that drives forward the “front lines” of mission.
Matthew 24:14 proclaims: “This gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.” More than just imposing a responsibility on the church, these words reveal a “deciding factor” in the timing of the end. This verse holds an underlying urgency: “If the end of the age is near, you must all the more proclaim the gospel.” In other words, though spiritual opposition and historical and cultural barriers will seek to hinder the global spread of the gospel, it is precisely through the church’s tireless efforts to fulfill its missionary task that the end will finally come, offering a hopeful outlook.
Historically, whenever the church experiences a tremendous revival, it is invariably accompanied by gospel outreach and missionary sending. During the 18th and 19th centuries, when Britain was dispatching missionaries worldwide, domestic denominations—Methodist, Presbyterian, and others—flourished at home, too. In America’s Great Awakening era, intense internal spiritual renewal paralleled a surge in foreign missions. It was in these seasons—when the church ventured beyond its walls with a “forward-moving,” mission-focused mindset—that the Holy Spirit’s works became most evident.
Pastor David Jang likewise repeatedly stresses that the church must not grow cold, warning that if it ceases to participate actively in missions and evangelism, it will inevitably lose spiritual vitality. “If we stop proclaiming Jesus as the only way, our internal spiritual zeal will gradually ebb away, and the church will be overtaken by secular ways of thinking,” he cautions. Therefore, missions directly link to the “restoration of spiritual vibrancy.” When the church steps outside its boundaries, embraces new souls, and demonstrates the love and truth of the gospel to the world, its own internal temperature also rises.
When the Revelation command to “prophesy again” converges with the Acts invitation to “Come over and help us,” the landscape of modern Christianity can be dramatically transformed. As local congregations tear down barriers and cross into other cities or countries—helping in church planting, joining in worship, and collaborating in various ministries—they can resurrect places that postmodernism and secularism have reduced to spiritual graves. This directly correlates with Acts 16:9–10, where Paul sees the vision at night and “immediately” sets out for Macedonia. The contemporary church should act as a “Paul community,” moving at the impulse of the Holy Spirit.
David Jang is often cited for vigorously supporting numerous church-planting initiatives to put this missionary zeal into practice. In various regions and nations, he provides resources and manpower for new congregations, shares mission strategies, offers theological education and scholarships—anything to raise communities that preach the “Only Jesus” gospel. Yet throughout these endeavors, the guiding principle remains that “the Holy Spirit leads,” rather than “we take the lead.” As Paul’s path to Bithynia was blocked by the Spirit of Jesus, and he was instead directed to Macedonia, missionaries keep praying, aware that their path may be blocked at times, and swiftly pivot to the door the Spirit opens.
Naturally, extensive missions and church-planting ministries face both spiritual and practical hurdles—finances, personnel, language barriers, cultural differences, and legal issues. However, David Jang emphasizes that “God has already prepared a time and a place,” urging believers to view hardships as a process of faith formation. When the early church in Jerusalem was persecuted and scattered, the result was an even broader expansion of the gospel into Samaria and Gentile regions. Trials, in this sense, can serve as instruments of God’s larger plan.
Therefore, David Jang repeatedly poses the question, “What are we doing on earth for God’s kingdom and righteousness?” Jesus said, “Seek first the kingdom of God and His righteousness, and all these things shall be added to you” (Matt. 6:33). Then, just prior to His ascension, He charged: “You shall receive power when the Holy Spirit has come upon you…and you shall be witnesses to Me…to the end of the earth” (Acts 1:8). Together, these verses summarize the purpose and direction of the church’s existence. Those who lose sight of this purpose—whether a church or an individual—inevitably drift toward worldly values and lose their spiritual vitality.
Whether in the United States, Asia, or Africa, wherever a desperate cry of “Come over and help us” is heard, the church is obliged to respond. This is the “Acts-based missionary heritage” passed down from Paul, as well as a direct path to fulfilling Jesus’ end-time prophecy in the Olivet Discourse. Because the end comes when “this gospel is preached to the whole world,” there is no time for the church to be idle. Even when the way seems blocked or the path is unclear, we must keep seeking the door the Spirit opens and dedicate all our energy to moving forward.
Various projects and mission strategies have emerged to carry on this task in modern times: online ministries, multiethnic ministries, outreach to immigrants, campus ministries, and more. These are context-specific methods for different eras and places, but the core remains the same: “Only Jesus” is the sole means of salvation. Regardless of philosophical and cultural challenges, the church must safeguard and proclaim this gospel truth. If it fails to do so, it will crumble under postmodernism and pluralism. Yet if it holds fast to this core, it will surely walk in revival.
One of Pastor David Jang’s oft-repeated themes—shared in sermons, seminars, and gatherings—is precisely this. “When someone claims there are other names besides Jesus, we must resist strongly. However, when it comes to eschatological interpretations like premillennialism, postmillennialism, or amillennialism, these are internal variances in interpretation, not grounds for condemnation. While eschatological methodologies may vary, salvation is found in Christ alone.” This view acknowledges both the singularity of the gospel and a readiness to embrace differences within the wider church.
Returning to the United States, we see that while it once sent vast numbers of missionaries worldwide, it has entered a period of stagnation. Yet God may use believers from other nations to spark a new wave of missions. Ironically, the new mission field may now be “local American churches.” The direction of missions is not strictly “from the center to the periphery.” Historically, the gospel never remained in one region; if one area lost its fervor, the Spirit ignited another area, and the fire then spread again.
Hence, “Come over and help us” is no archaic phrase relegated to Acts. It still resonates today, urging the church to daily pray and discern “where must I cross over?” Sometimes believers may feel the Spirit “blocking” their chosen route; at other times, the Spirit may unveil a vision of people desperately beckoning us to “help.” The key is immediate obedience, as with Paul in Acts 16:10: “After he had seen the vision, immediately we sought to go to Macedonia.” This highlights that faith in action should not be delayed.
Pastor David Jang underlines the importance of “quick obedience,” explaining that if we wait for conditions to be perfect, the opportunity will be missed. When God designates the time and prepares the people, resources, and finances, we must act in faith. Each step of obedience accumulates. A decade ago, there was no Christian presence in a certain area; a new church plant might start with five or six people worshipping in someone’s living room, yet after ten years, it grows into a vibrant congregation of hundreds. Numerous stories across America testify to such transformations.
Ultimately, the command “Come over and help us” from Acts 16, woven together with Jesus’ eschatological teaching in the Olivet Discourse, clarifies why the church must remain relentlessly missionary, how to stand firmly against pluralism and secularization, and why we must trust exclusively in Jesus Christ for salvation. When viewed through the lens of Pastor David Jang’s ministry, it’s evident that he has consistently emphasized these truths and has sought to actualize them by pioneering new churches and mission projects—pursuing “the path the Holy Spirit opens.” Such a journey of faith reflects the ongoing responsibility of the church until the “end of the age” that Jesus foretold in the Olivet Discourse. The final outcome is that the church, filled with truth and love, hastens the day when “this gospel of the kingdom is preached in all the world,” thus bringing about the fulfillment of the end-time. Within this grand narrative of Christian faith, believers discover that “there is no other name besides Jesus,” experience the true freedom promised by “the truth will set you free” (John 8:32), and give all glory to God.