The Gospel Truth
by Michael James Young
July 1, 2004
The motivation of this article comes from two primary sources, a series of messages from my pastor entitleed “What is the Gospel?” and some observations I have made over the past year. This will not be a re-hash on my pastor’s messages. Likewise, I will try not to rant and rave about trends. I will try to point out some inconsistencies and trust that the Holy Spirit will do the rest.
When we consider the Gospel, do we ever give it much consideration? One would think this to be a rather straightforward question. However, I find that this is not always the case. If I ask what is the gospel, I will typically be told that it is the good news. If I ask for an explanation, I can typically expect that the response will be that Jesus was born of a virgin, died on a cross and rose again to pardon our sins. While these statements are factually correct, they do not form a complete answer.
Immutability vs. Dispensationalism
The good news is that man could not save himself and therefore God had to condescend in order to save man. Furthermore, God did this by sending forth his only begotten son to be born of a virgin, to live a life obedient to God’s law and then to be sacrificed in order to buy the pardon of all those believing in him. This certainly is good news. However, there are those who are not satisfied with God’s own testimony of such good news. Instead, they see a need to make this news more grand. Thus, they have changed this account to something that has been perverted.
First of all, we need to be certain about the object of our faith. We’re talking about Jesus Christ. While he was born of virgin, he existed with God the father in the very beginning of time and is responsible for creation. “Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist [Col 1:15-17].”
We have to be clear on this. The fact that Jesus existed eternally in the past is critical to our faith. If he did not exist eternally in the past, then he too would be a created being, hence this passage would be inaccurate. Also, if we lose this important fact, then we neccessarily change the trinity.
It is a fairly common thing to discuss the reality of Jesus as occurring from the time of the announcement of his birth. But this is simply his incarnation. We also need to be careful not to try and change his character by distinguishing his pre-incarnate character from his incarnate character. This is where our faith is really critical. If we presuppose that there is a distinction in Christ’s character and person between these two times, then we necessarily presuppose that Christ is changing. If we go down that path, we can throw immutability out the window and our faith is trying to hit a moving target.
So, why is immutability so important when we consider the truth of the Gospel? Without it, we have a changing God and therefore we cannot hold the scriptures to be the truth. Instead, it becomes the truth for a time and we will be pressed to find the truth for now. This is very dangerous ground and professing Christians commonly tread here. It should be quite easy to understand how this can be. We live in an era where Christianity has become part of pop culture. We call ourselves a Christian nation. We’re quick to read another Christian book rather than study our bible. As a result, we’re completely given over to dispensationalism. However, “Jesus Christ the same yesterday, and to day, and for ever [Heb 13:8].” Have we fogotten this? In the original language, this is very emphatic. There are no verbs. It literally reads “Jesus Christ, yesterday and today the same, and into eternity.” “VIhsou/j Cristo.j evcqe.j kai. sh,meron o` auvto.j kai. eivj tou.j aivw/naj?” When taken in context, it presupposes that those before us and over us in the Lord, have been faithful to deliver to us the scriptures in their truth— uncorrupted. It further establishes that this is the basis of truth and understanding of our faith in Christ. Therefore, let this truth remain the same. Christ and his person has in no way changed through the course of eternity past and eternity present.
The Purpose of the Gospel: Righteousness or Love?
Once we have established that the object of our faith, that is God, is unchanging. We need to understand his character. These days, we have ignored the moral self-consistency of God and have replaced it with a love fantasy. We forget that God alone is righteous. He declares what is good and what is evil. It is God who declares what is also truthful. However, we live in such an existential time that we are constantly trying to make God conform to our notion of right and wrong as it stems from our emotions. This is idolotry. Let me illustrate this. Have you ever had a non-Christian ask why would such a loving God allow millions of little children to starve to death in some far away country? Well, professing Christians are not much different.
Our tendancy is to be very self-centered that we believe everything is done for us. Anything that fails to meet our needs is not plausible. Take for example the issue of salvation. We can get mad as we want at the Charismatics for their “just claim it” mentality. However, we do the same thing with respect to the salvation of those around us. We hold 2Peter 3:9 as a talisman concerning this. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” But if we hold this verse to speak of the salvation of all men, then all men must be saved. If any man fails to get saved, the failure is on God because he is inept or incapable of achieving his own will. This notion is absolutely preposterous. We must take this verse in its proper context. First of all, the letter is addressed to “avgaphtoi,“. It’s written to the beloved. It’s not written to the unsaved. It’s not written to all men. Furthermore, it’s written in the vocative case. You may be asking what does that mean. Well, the vocative is not used often in the scriptures. It’s used to express extreme emotion. Think of it as an exclamation point in word-form. Secondly, it’s written with the purpose of comfort. Peter’s reminding the saints that in the last days there will be a falling away. Scoffers will come along and tell them that the Lord isn’t coming back and that their faith is in vain. He goes on to tell them that just as God renovated earth with water during Noah’s days, he’s going to renovate the earth a final time with fire after the Lord’s return. With that said, he tells them to take comfort. God has made a promise to redeem his loved ones. Jesus summarized it best as he prayed to his father in the garden prior to his betrayal. “I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled [John 17:9-12].”
The reality that God has made a promise and will fulfill it glorifies God, not man. The very heart of the gospel, therefore, satisfies God’s demands and not man’s needs. Let’s see what Paul writes about this in Romans: “Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith [Rom 3:24-27].” This is critical. If the purpose of the gospel is to answer our need for salvation, then boasting is permissible. But Paul makes the purpose quite clear, “… to declare his righteousness: that he might be just, and the justifier of him which believeth in Jesus”. The fact that the gospel meets man’s need for salvation is merely incidental. Don’t get me wrong, I’m thoroughly glad that he has saved me. I think the fact that my salvation is subservient to his moral and righteous consistency makes me that much more appreciative. However, if I try to elevate his love for me above his need to maintain his own righteous consistency, then I rob him of his glory if one sinner perishes. Think about it. If the purpose of the gospel is to express the love of God towards man, then it can only be perfect so long as it reaches every man without failure. So, this cannot be the case. Therefore, the purpose of the gospel must be consistent when people are saved as well as when people suffer his wrath and condemnation. Is God’s righteousness maintained under both circumstances? Absolutely! There is no inconsistency there.
The Object of God’s Love: All Believers vs. All Men
In today’s gospel, the primary emphasis is God’s love towards all men. It has become comical at skits and at movies to make fun of Christians with John 3:16 signs at sporting events. While this is somewhat funny, it illustrates a grave problem with modern Christianity.
As I’ve already covered, the empahasis of the gospel is on maintaining the moral and righteous consistency of God as opposed to saving sinners. Fortunately, sinners are saved in achieving this goal. Despite this, we must understand the true object of God’s love. John 3:16 reads, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” But relying on this verse as is, is causing inconsistencies in our faith.
In John chapter 3, we come across the encounter between Jesus and Nicodemus. This is the famous passage where we first understand the requirement that a man must be born again. But how many times do we just glance over the passage without understanding what is really being said here? Let’s take a look:
“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God [John 3:1-21].”
In this account, Nicodemus comes to the conclusion that Jesus has been sent from God. This is not to simply refer to Jesus as a man of God. In the original language, we read, “oi;damen o[ti avpo. qeou/ evlh,luqaj dida,skaloj" Literally this reads, "I have perceived that from God [emphatic] you have come— a teacher”. He reasons this from the miracles he has witnessed. While this is notable compared to the disbelief of other Jews, he cannot possibly understand the great truth, which Christ tells to him about being born into kingdom life. When Nicodemus fails to understand the second time, Jesus makes a rather sarcastic comment to him. “su. ei= o` dida,skaloj tou/ VIsrah.l kai. tau/ta ouv ginw,skeij?” “You are the teacher of Israel and these things you do not understand?” How ironic.
Nicodemus’ problem is not too unlike that of many professing Christians. He wanted to believe deep spiritual truths, but was incapable of believing even a simple worldly truth. When we call ourselves Christians, we may not understand everything that is presented before us. However, we need to believe God above all else. The only way we can accomplish this is to constantly turn to his word and then rely on the Holy Spirit to help interpret. Nicodemus responded as expected and the Lord points out his inconsistencies. “We speak that we do know, and testify that we have seen …” Well, Mr. Nicodemus, remember how God told Moses to lift up that serpent in the wilderness? What was the purpose of that? Was there power in that serpent? Of course not. But why was that serpent so important? Everyone that believed God, and looked upon that serpent would be saved. All others would perish. Correct? Well, it’s no different here. Many didn’t believe back then and so they perished. All they had to do was look up, yet they perished. I suppose God could have removed all of the serpents. He could have made everyone immune to snake venom. Instead, he chose faith to be the vehicle of salvation back then— just as he has chosen now— and just as it will always be.
Anyway, just as that snake had to be lifted up, so must the Son of Man be lifted up in order that every single one, without exception, who exercise constant faith in him, should have ever lasting life. Despite the English translation, this is what it says. There is no indefinite pronoun used. Furthermore, verse 16 isn’t the focus of the passage. Instead, it’s the explanation of the verses before it. “ou[twj ga.r hvga,phsen o` qeo.j to.n ko,smon( w[ste to.n ui`o.n to.n monogenh/ e;dwken( i[na pa/j o` pisteu,wn eivj auvto.n mh. avpo,lhtai avllV e;ch| zwh.n aivw,nion?" "For so loved God the world, so that the only begotten son of him he gave, in order that every single one without exception, who constantly believe in him, absoltely should not perish but should rather have ever lasting life."
"Well, I just believe that God loves the whole world and wants the whole world to be saved." To a certain extent this is true. God does have a love for his creation. However, his wrath is also constantly abiding on the one that does not believe on his son. He is already condemned. Therefore, the object of God's sacrificial love, his propitiation that is, cannot be all of mankind. If it were all of mankind and just one sinner slipped by and entered hell, then God would be a failure. His giving up his son would only have resulted in men becoming savable and not saved. If God could only make men savable, then man must do the rest. Now we have arrived where modern Christianity is today. This is a work salvation.
No Sir! God did not make man savable and did not create work salvation in which we must do our part. Has sacrifice and propitiation is perfect because it abides not on all men, but on all those who will constantly believe on him. It abides on his elect— those on whom God has dispensed the faith to believe his word so that they can repent. This is known as justification by faith, not because of faith. It is totally the work of God and man has no active role in it whatsoever. He is merely the recipient of God's unmerited grace. Therefore it is God who is the author and finisher of our faith [Hebrew 12:2]. It is not of works lest any man should boast [Ephesians 2:8-9].
The Means by Which Salvation Is Administered
It is not possible to consider the topic of the gospel without also considering the means by which people are saved. For the Christian, it should not be enough that people are saved. How people are saved is also part of our faith. Getting this wrong could reveal a hole in one’s faith. For example, if we believe we are justified because of our faith, we will err on the side of a Work Salvation. You might be wondering how that can be. After all, the scriptures do talk repeatedly about this. Well, that’s not exactly true.
The scriptures do talk extensively about faith and that our justification is by faith or through faith. However, there is a subtlety in our semantics that creates an error in interpreting the scriptures and thus an error in our theology. We often confuse being saved by faith with being saved because of faith. Let’s consider what the scriptures say: “dikaiosu,nh de. qeou/ dia. pi,stewj VIhsou/ Cristou/ eivj pa,ntaj tou.j pisteu,ontaj? ouv ga,r evstin diastolh,( [Romans 3:22].” That dia. pi,stewj is very important. For those without the benefit of the Greek font, I’ve provided, this is pronounced “deeya pistayos”. In the Koine Greek, dia has several meanings. In the genitive case, it means “by” or “through”. However, when it is used in the accusitive case, it means “because of” or “on account of”. The word, pisteos, is derived from pistis meaning faith. Here, it is used in the genitive case. If it were used in the accusative, it would be pisten (pisten). Never in the New Testament is their an occurance of faith being used in the accusative case. Therefore, there are no occurances of the notion of being saved “because of faith”.
While this exercise in the Greek may seem like showing off, it isn’t. If we allow ourselves to reason that we hear the gospel, then pour what little faith we have into believing God’s word and then repentance, we have created a work salvation. This type of faith is a function of our personality. It is not a function of God. All men have some semblance of faith. Hence all men believe in something. For generations, we have witnessed the expression of man’s faith as it pertains to religion. This has resulted in the tower of Babel, the fashioning of a golden calf, and the formation of various religions and sects within them. These are all expressions of man’s self righteousness. What does God’s word say about this? “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away [Isaiah 64:6].”
So then, how does faith enter into the picture if it doesn’t originate within man? The vehicle by which this faith is deposited is known as grace. We often talk of God’s grace, but seldom do we stop to consider what it really means. Sure, we can all say together that grace is receiving something that we do not deserve. It’s unmerited. Stop and consider that for a moment. Is salvation unmerited? We’d like to say yes here, which is good. So, if God’s word says to repent and we muster up what faith we have internally generated, is salvation still unmerited? Nope. It’s payback. God said to do something. We did it. Now, he must do his part. Can’t you see the works in that?
Just suppose that biblical faith comes from God via his grace. Let’s even call it a gift from him. Is this unmerited? Sure it is. If this faith causes us to believe God’s word and to repent, is this internally generated? Nope. It is produced from God, according to his good pleasure, and in accordance with his will. Isn’t this what Ephesians 2:8-9 tells us? “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”
It’s imperative that we get this matter straight or we will be guilty of heresy. Salvation is of God, not of man. The instrument by which it is administered has always been faith. “For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness [Romans 4:3].” In order for salvation to be by faith and to still remain the gift of God, faith must also be the gift of God and not be the by-product of man’s guilty conscience. Hence, God must author our faith. This is what Hebrews 12:2 tells us. Jesus Christ is “th/j pi,stewj avrchgo.n kai. teleiwth.n“— the faith originator and perfector.
Don’t get too hung up on this. The natural tendency is to get up in arms about free-will. There are those that will argue that this denies their ability to choose God. Others will argue that man has absolutely no free-will at all. Quite frankly, I think both parties are wrong. Perhaps I will change my mind at some point, but I don’t see where the scriptures are clear that man has absolutely no free-will at all. I can certainly see where man is incapable of overcoming his nature to do a good and righteous work of his own. But these are two different beasts.
Actually, this all boils down to semantics. Prior to salvation, we are told that man is a slave to sin. After salvation, we are told that man is made a willing bond-slave to righteousness. So, where is the freedom on either end. Okay, I see the point. However, if I sin against God, who is held accountable? I am. Who made me sin? God? The devil? I made me to sin because of my depraved nature, which is inseperable from the rest of me. So, who sinned? I did. Who is required to repent and to turn from his sins? I am. So the resonsibility to repent falls upon me as does the consequence for any sins I may commit. So, while we may be slaves to either righteousness or to sin, we do have a part in this dillema. If it is legitimate that someone or something else is responsible for causing us to rebel against God, then we could form an argument that they are in fact guilty and not us. However, this is not the case.
Therefore, if we are responsible for obeying God and for repenting, then there must be a reason why we continually fail as men. It is because we have been born with a reprobate mind. The Calvinist would call this a depraved nature. I agree that it is depraved. However, the scriptural description of this condition uses different wording and can be found in Romans chapter 1:
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them [Romans 1:18-32].
The above passage speaks volumes concerning man’s inability to please God. In every possible way, man will corrupt God’s truth and will therefore do a vile work. So, while he may have the desire to seek God, his nature will cause him to seek a God that is man made. And while he try to perform good works, he will perform that which is disobedient to God. It’s quite a quandry. If it conveys that man is utterly helpless in his current state, then the depiction is accurate. I do not expect an unsaved man to accept this. For even if he was willing to accept it as fact, he could not possibly understand its truth. Spiritual truth can only be understood by those who have been born from above. This is not my opinion. This is clearly stated in the scriptures. There is no element of man that is capable of properly discerning God’s word. In order to do so, the Holy Spirit must be present and indwelling the individual. But this is only possible with saved men. For an understanding of this, we should look to 1Corinthians.
And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ [1Corinthians 2:1-16].”
Now that we’ve established that man is incapable of doing any good or even being able to understand spiritual truth, we must understand how does one person get saved and another remain condemned. As I’ve already stated, imparting of faith by the Holy Spirit is a selective process on the part of God. It has absolutely nothing to do with one’s merit or or whether someone will go off to do great things for God. It’s according to his mercy that he saves us and it’s also according to his good pleasure. At the end of the day, this has to be enough for us. Asking Jesus into one’s heart does save a man. Even asking God to be merciful doesn’t guarantee that one might be saved. However, I do believe this is good practice. I thoroughly encourage individuals to call out to God and to beg him for his mercy and for the faith to believe and understand his word. After all, he alone can grant it.
I see no problem with this and my understanding of predestination and election. I thoroughly embrace these doctrines. They’re cornerstone to my faith. However, God still commands sinners everywhere to repent. He also commands me to preach the gospel to every man. Just because not everyone will repent, and just because God has predetermined who he will impart faith to believe does not relieve either the sinner or the Christian of his responsibility to obey God. You see? We are commanded to do certain things even though the outcome is dependent on God. Are we so foolish as to obey only when we know or like the conclusion. That’s like me telling my son to clean up his room; but having him make it dependent on getting ice cream afterward. No, he’d better clean it up when I tell him. This is a bad example in that my son is rather obedient.
Summary
I hope I have established that while the gospel may be simple in that it is entirely the work of God, it is not as simple as a 12-step process to follow. This mentality of easy believism is devoid of the work of God. Today’s gospel is different than the gospel of the bible. It is erecting churches everywhere that are furthering lies and tearing down the true gospel. To simply let this go is to also deny the scriptures. After all, are we not to do the work of an evangelist and to rebuke with doctrine?
In order to correct the current errors, those who are truly saved need to pick up the scriptures and study. Furthermore, we need to be clear in the way we expound on them and bold in the way we confront error. This places us in the position of dependency on the Holy Spirit for proper interpretation as well as for courage in the face of incredible adversity. I think it is a misnomer that we live in a predominantly Christian culture. While many may profess to know Christ, dispensationalism, antinomianism and postmodernism have resulted in a Christ and in a God very different from that of scripture. If we’re to experience a revival, it will have to come from the Holy Spirit revealing to true believers that they have in fact erred.