This week’s radio broadcast features an interview with Vasilly, a Russian pastor who served the Lord in communist Russia.
Watch the full interview with Pastor Joe Reed and Vasily
This week’s radio broadcast features an interview with Vasilly, a Russian pastor who served the Lord in communist Russia.
Watch the full interview with Pastor Joe Reed and Vasily
The Great Commission commands the Christian to go into all the world and preach the gospel to every creature. (Mark 16:15) To fulfill the Great Commission the believer must understand the gospel. Unfortunately, this is not as straightforward as it might seem. The political and social turmoil of recent years has given renewed urgency to certain ones who teach that the gospel is about social change. Tony Evans said, “There’s the content of the gospel that takes you to Heaven, but there’s also the scope of the gospel, which brings Heaven to earth.” His perspective is widely held by Evangelicals. But it is not held by all evangelicals. John MacArthur spearheaded a group that issued a lengthy statement opposing making social reformation a part of the gospel.
The social gospel is a version of the gospel that makes the reformation of society, the promotion of social justice, provision for the poor and the advancement of equity in societal systems to be integral to the gospel message. According to this view a gospel that does not include the call to renovate culture is an abbreviated gospel. Does the gospel message include the renovation of culture?
The discussion of the social gospel is not a question of whether the gospel produces change in a society. Few would deny the profound impact salvation has upon the individual and, as a result, on society. The issue is whether the gospel message demands a call to bring about cultural change. When Tony Evans said the scope of the gospel brings heaven to earth, he is saying the gospel is designed to transform the world to be more like the kingdom of God. In many minds, a gospel without a call for social renovation is not the gospel.
The Bible gives a very clear definition of the gospel. Scriptures presents the gospel in many places and teaches the gospel in a variety of ways, but only one place in the Bible specifically sets out to define the substance of the gospel. “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures.” (1 Corinthians 15:3-4) This passage must be the final authority when creating a definition of the gospel because it is the only place in the whole Bible which intends to define the gospel.
1 Corinthians 15 lists several key facts of the gospel. First, is the person of Jesus- He is Christ. Second is His death. Third is the reason for His death- our sin. Fourth, is the fulfillment of God’s promises- according to the Scripture. Last, the burial and resurrection of Jesus. The gospel message is a message of individual sin and of God the Son who died to save us from our sin. The Bible never presents societal change as a component of the gospel. The Bible does not teach that man’s chief problem is an unjust political system or income inequality. The problem of man is not external to him. The problem of man is not social. The problem of mankind is internal to each individual. The problem of man is sin that resides in every human heart. The solution of the gospel is the forgiveness of sin, which makes each one who believes a new creature.
When enough people are saved and live in obedience to God society will change. This change is not the message of the gospel, but the result of the gospel. The distinction between of cause and effect must not be ignored. To confuse the results of the gospel with the gospel itself is to risk creating a false gospel.
The earliest threat to the unity of the church was teaching about the believer’s obligation to the Old Testament law. As the gospel spread out from Jerusalem, more and more Gentiles began to believe and come into the church. Some Jews taught that the believing Gentiles had to keep the law to truly be saved. The apostle Paul and others began to argue strongly against this teaching. As a result, a council was convened in Jerusalem to discuss this question.
Acts 15 summarizes the discussion. Four men spake. Paul and Barnabas then told of how they had taken the gospel to Gentiles in Asia Minor and how God had blessed their ministry. James spoke of how God had foretold the conversion of the Gentiles. The plan to save Gentiles was God’s plan all along. Peter told of how he had first taken to the gospel to the Gentiles of Cornelius’ household. Those Gentiles were saved by faith while Peter was preaching. They received the Holy Spirit without doing anything instructed in the Mosaic Law. The conclusion of the council was that the law is unnecessary for salvation and that Gentiles are under no obligation to keep the law of Moses.
The question of the believers obligation to the law did not go away. The question is addressed in the book of Galatians. The simple, clear answer given in that book is “no.” If salvation begins by faith and the Holy Spirit is received by faith without the keeping of the law, then how could keeping the law be necessary for the Christian life? Salvation and sanctification are accomplished without the keeping of the law. (Galatians 3:1-3)
The New Testament is clear that the law has been done away with by Jesus. First, the law is a unit. If a person is under obligation to keep one part of the law, then he is obligated to keep all the law. (Galatians 3:10, 12) The separating out of the law into civil and ceremonial portions is not a valid division. If one part of the law is done away with, then all the law is done away with. The book of Hebrews makes a strong argument that the priesthood formed by the law of Moses was changed by Jesus. (Hebrews 7) The sacrifice of Jesus took away the sacrifices under Moses’ law. (Hebrews 10) Since the law is a single unit, the doing away of the priesthood and the sacrifices means the entire Mosaic Law has been done away with. Second, the law has been abolished by Christ. (2 Corinthians 3:7-11) Hebrews 7 says the Mosaic law was put away because it could not save. In Hebrews 8 we are told that the Old Covenant under the law of Moses was replaced with a New Covenant in Christ. The New Testament could not be more clear. The law has been done away with by Jesus. “There is a truly a setting aside of the former commandment.” (Hebrews 7:18) The Old Testament law is abolished by Jesus. No one, not even the Jews, are now required to keep the law of Moses because it’s purposes have been fulfilled in Jesus.
Does this mean Christians are not under any law at all? Of course not. The Christian is under Christ’s law. His commandment is simple, “love one another.” (John 13:34) The command to love one another is explained in Romans 13 and James 2 as a keeping of the last six of the ten commandments. Galatians 5 and 1 John 3 describe loving one another as selfless, Spirit-filled living that ministers to those in need. The Christian is under a law. The law of Christ is not the law of Moses but it does shares some commands in common with the Mosaic law. Though there is similarity between the two laws, the Christian must not imagine he is obligated to keep the Mosaic law. The Christian is under obligation to a great law, the law to love God supremely and to love others sacrificially.
A question came up at church Sunday that offers helpful distinction from the often asked, “Why does God allow evil to continue in this world?” This other question is much more specific and focuses on those who are followers of Christ. A preacher once said to a group of Christians, “You are either facing a trial in your life, just coming out of one or about to go into one.” While such a statement may be overly pessimistic, it does seem to many that following Jesus is the beginning of difficulties, not the end. So why does God allow bad things to happen to Christians?
The Bible offers several reasons why Christians must endure intense trials. Contrary to much popular preaching, the Bible never promises the Christian that faith will lead to an easier life. Instead, “All that will live Godly in Christ Jesus shall suffer persecution.” (2 Timothy 3:12) Jesus told the disciples, “In the world you will have tribulation.” (John 16:33) and “If they have persecuted me, they will also persecute you.” (John 15:20) The apostle Paul told newly formed churches, “That we must through much tribulation enter into the kingdom of God.” (Acts 14:22) Suffering should not surprise anyone, least of all the Christian.
The Christians suffering is never pointless. James says that the trying of your faith produces patience. (James 1:3) Romans says that tribulation produces patience. (Romans 5:3) Second Corinthians says, “For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory.” (2 Corinthians 4:17) Suffering for the Christian always has a good purpose. The New Testament teaches that tribulation is permitted by God to produce Christlikeness in His children and to bring them eternal benefit.
Sometimes God brings suffering on a Christian to chasten them for sin. This chastening is Divine correction that brings punishment on His children for persistent sin. God disciplines His children in the same way loving parents discipline their children. “For who the Lord loveth, He chasteneth.” (Hebrews 12:6) God does not punish in anger. God does not punish His children because they are irritating Him. God’s brings painful correction for the good of His children. “He (chastened us) for our profit, that we might be partakers of His holiness. . . afterward it yieldeth the peaceable fruit of righteousness.” (Hebrews 12:10-11) The chastening of God is painful, but it is profitable because it produces righteousness in His people.
God also allows suffering in the life of Christians to make them more fruitful. This suffering is not punishment for sin, but preparation for more fruitful service. In John 15 Jesus likens His followers to branches. The fruitless branches will be cut off and the fruitful branches will be pruned so that they will be more fruitful. The fruitful branch does not escape the cutting, but it will not be entirely cut off. Instead, in God’s grace He cuts away much that is unnecessary and hindering the productiveness of the Christian.
The Christian’s suffering is never pointless. Trials in the believer’s life are never an indication that God has forgotten His child or that His love has decreased. The Christian’s suffering is always a part of the gracious working of God to purge from sin and produce greater Christlikeness. Suffering is never fun, but it is always a cause to rejoice.
Repentance is a change of mind and heart that produces a change in behavior. In real life it is not always easy to know when a person is genuinely repentant. In Second Corinthians the apostle Paul distinguishes between godly sorrow and worldly sorrow. Worldly sorrow may produce a change in actions, but that change will not continue. True repentance will not be repented of. (2 Corinthians 7:10) The chief evidence of genuine repentance is a persistence in forsaking the sinful behavior.
However, everyone falls into sin. Those struggling with addictions or other life controlling sins may find the process of repentance to be full of successes and failures. When someone says they are repentant but then fall back into sin, have they truly repented or not? Are there other characteristics of true repentance that enable a person to distinguish between godly and fleshly repentance?
2 Corinthians 7:11 lists seven characteristics of Godly repentance. Godly repentance produces a carefulness to not return to the sin again. The repentant is not lazy about his transformation. He is diligent and anxious to change. True repentance will not toy with sin. The repentant will set up safeguards and take precautions against falling back into it.
Godly repentance produces a desire to show that sin is being avoided. The repentant will be transparent about his transformation, allowing others to look into his life to see that he has truly turned away from sin.
Godly repentance produces a deep grief over sin. The repentant soul is troubled by the sin they committed. Their sin will not be a source of pride. The repentant will not regale others with stories of his sin. True repentance sees sin as a shameful thing. The repentant is upset by his sin.
Godly repentance produces fear. This fear is a carefulness which is deeply concerned about sin. The repentant one will no longer view their former sin as pet to be pampered, but as a poisonous serpent to be avoided.
Godly repentance produces a strong desire for holiness and righteousness. Godly repentance produces zeal- an intense passion for good. Godly repentance produces a readiness to see justice done. The repentant accepts the consequences of his actions and is anxious to be vindicated from any further association with the sin.
These characteristics of repentance will not always be evident, especially when someone is just beginning to work through the process of repentance. However, if these characteristics do not become evident there is reason to question the validity of a profession of repentance.
Understanding repentance is important so that we do not deceive ourselves into thinking we are repentant of sin when we are not. The addict may convince himself he has turned over new leaf, but his habit and his attitude towards his habit show he is still in bondage to his sin. Understanding repentance protects us from bondage to sin and the consequences sin brings. For the unsaved, the consequences of sin will be eternal punishment. For the Christian, the consequences of sin may be the chastening of the Lord or the loss of rewards in heaven. Repentance is not easy, but it is far better to endure the sorrow of repentance than to suffer the sorrow of Divine judgment.
With Valentine’s day less than a week away, love is on many minds. Love is a topic of great concern in our culture. Hundreds of songs have been written about love. Love is the subject of hundreds of books, the discussion of philosophers, the study of scientists, the concern of philanthropists and the desire of everyone. The universal fascination with love has produced a myriad of definitions and descriptions of love. From the unclear, “Love means never having to say you’re sorry” to the comedic, “Love: a temporary insanity curable by marriage” to the serious, “There is no greater love than this, that a man lay down his life for his friends,” love has been defined thousands of ways.
The Bible commands Christians to love God and love offers, but it does not give a definition of love. What the Bible gives is numerous examples of love. The most important example being God’s love for fallen humanity. The most important passage describing human love for others is 1 Corinthians 13.
First Corinthians 13 does not define love, but describes fifteen key characteristics of love. A person who is practicing Biblical love endures the wrongs of others against them, is benevolent towards others, does not covet the good others have received, does not boast, is not puffed up with pride, acts appropriately towards others, is not self-seeking, does not have a quick temper, does not keep a record of wrongs done against them, does not delight in sin but delights in truth. The person who practices Biblical love is patient and trusting, he does not lose hope and he does not quit when things are difficult.
Love, like faith, can only be known through actions. A declaration of love that is not joined by loving deeds is not Biblical love. The book of First John insists that love works. Love does not just wish someone well it does well for them. First John also insists that love is sacrificial. Love gives- even at great personal cost. Biblical love imitates the God who loved mankind and gave His life for their salvation. Biblical love is willing to give of itself, even to the point of death. Biblical love gives with no thought of what it will get in return. Biblical love gives even if those being loved do not respond with love or appreciation. “And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.” (2 Corinthians 12:15)
The Biblical description of love and the example of God’s love for humanity leads us to a definition for love. Love is a commitment to do what is best for another person no matter the cost or how they respond. A key component in the Biblical depiction of love is commitment. Biblical love is not an on again/off again feeling. It is a willful mindset that perseveres through negative feelings and difficult times. Biblical love is not devoid of feeling, but it is not defined by feeling. Further, Biblical love is sacrificial in nature. It gives of itself freely for the benefit of others. Love is an unwavering commitment to the good of another.
“My little children, let us not love in word, neither in tongue; but in deed and in truth.” (1 John 3:18)
Possibly the most widely known Bible verse in America is Matthew 7:1, “Judge not that ye be not judged.” The verse is often quoted when one person declares the actions of another to be wrong. Was Jesus saying that no person should ever tell another person they are doing something wrong?
A recent conversation is a good example of how this verse is commonly used. A man claimed to be “a Christ” and then claimed that everyone who believes also become Christs. He was informed that he was not Christ, Jesus is the only Christ and Christhood is not conferred upon any believers. The immediate response was “Judge not.” Many use the verse in the same way in situations where they feel like their decisions or actions are being attacked. The two words are wielded as if they are a magic shield able to deflect every attack, criticism, question, confrontation or uncomfortable conversation.
To bowdlerize the famous words of a Hollywood sage, “You keep using that phrase. I do not think it means what you think it means.” The Bible says, “Judge not.” The Bible also says. “Judge righteous judgment.” (John 7:24) “Ye shall know them by their fruits.” (Matthew 7:16) “Try the spirits, whether they be of God: because many false prophets are gone out into the world.” (1 John 4:1) “Prove all things.” (1 Thessalonians 5:21) Each one of those verses requires a judgment that discerns between right and wrong.
If the popular view of Matthew 7:1 were correct, then Jesus Himself would be guilty of violating it’s command. Jesus judged people. He told an adulterous woman to stop sinning. He called religious leaders white washed mausoleums, poisonous serpents and hypocrites. The Apostle Paul judged the Apostle Peter (Galatians 2:11). Paul also judged Alexander, Hymaneus, Philetus, Demas and various other unnamed teachers. Jesus and the Apostles often committed the cardinal sin of the 21st century. They judged people. They did not violate the command of Matthew 7
“Judge not” is a warning to not judge superficial, self-righteous judgment. Jesus condemned the condemnation of others based upon personal preferences and shallow relationships. The self-righteous, malicious condemnation of another person because they do not meet your own opinions of what they should and should not do is forbidden. The irony of the misuse of Matthew 7:1 is the majority of the people who attack others with “Judge not” or its derivatives are disobeying the command of Jesus. They are guilty of condemning the actions of another based upon nothing more than their own personal preferences. The Bible condemns self-righteousness which replaces the Biblical standard for a cultural or personal one. The Bible commands Christians to evaluate the actions, beliefs and motives of ourselves and others according to the standard of the Word of God. Christians are not forbidden to warn others about sin, call a person to repentance or confront a false gospel. They are commanded to do those things.