Category Archives: The Gospel

Thoughts on the 2008 Election and Politics in General

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I was skimming back through Total Truth: Liberating Christianity from Its Cultural Captivity, by Nancy Pearcey, today and read this, “They [evangelicals] leaped into political activism as the quickest, surest way to make a difference in the public arena—failing to realize that politics tends to reflect culture, not the other way around.”  I continued to think about this and what it means during the upcoming elections and tonight I found a fantastic paper by John Piper entitled Taking the Swagger Out of Christian Cultural Influence (I have posted this paper in its entirety below).  I debated about posting this closer to the election; however, I concluded it would be best to post now and allow God’s Word to work on you over the coming months.  I will likely post on this again before the election.  Until then I look forward to hearing your thoughts on this topic.

Taking the Swagger Out of Christian Cultural Influence

The fact that Christians are exiles on the earth (1 Peter 2:11), does not mean that they don’t care what becomes of culture.  But it does mean that they exert their influence as very happy, brokenhearted outsiders.  We are exiles.  “Our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ” (Philippians 3:20).  “Here we have no lasting city, but we seek the city that is to come” (Hebrews 13:14).

But we are very happy sojourners, because we have been commanded by our bloody Champion to rejoice in exile miseries.  “Blessed are you when others . . . persecute you . . . on my account.  Rejoice and be glad, for your reward is great in heaven” (Matthew 5:11-12).  We are happy because the apostle Paul showed us that “the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Romans 8:18).  We are happy because there are merciful foretastes everywhere in this fallen world, and God is glad for us to enjoy them (1 Timothy 4:3; 6:17).  And we are happy because we know that the exiles will one day inherit the earth (Matthew 5:5).  Christ died for sinners so that “all things” might one day belong to his people (Romans 8:32).

But our joy is a brokenhearted joy, because Christ is worthy of so much better obedience than we Christians render.  Our joy is a brokenhearted joy because so many people around the world have not heard the good news that “Christ Jesus came into the world to save sinners” (1 Timothy 1:15).  And our joy is a brokenhearted joy because human culture — in every society — dishonors Christ, glories in its shame, and is bent on self-destruction.

This includes America.  American culture does not belong to Christians, neither in reality nor in Biblical theology.  It never has.  The present tailspin toward Sodom is not a fall from Christian ownership.  “The whole world lies in the power of the evil one” (1 John 5:19).  It has since the fall, and it will till Christ comes in open triumph.  God’s rightful ownership will be manifest in due time.  The Lordship of Christ over all creation is being manifest in stages, first the age of groaning, then the age of glory.  “We ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” (Romans 8:23).  The exiles are groaning with the whole creation.  We are waiting.

But Christian exiles are not passive.  We do not smirk at the misery or the merrymaking of immoral culture.  We weep.  Or we should.  This is my main point: being exiles does not mean being cynical.  It does not mean being indifferent or uninvolved.  The salt of the earth does not mock rotting meat.  Where it can, it saves and seasons.  And where it can’t, it weeps.  And the light of the world does not withdraw, saying “good riddance” to godless darkness.  It labors to illuminate.  But not dominate.

Being Christian exiles in American culture does not end our influence; it takes the swagger out of it.  We don’t get cranky that our country has been taken away.  We don’t whine about the triumphs of evil. We are not hardened with anger.  We understand.  This is not new.  This was the way it was in the beginning — Antioch, Corinth, Athens, Rome.  The Empire was not just degenerate, it was deadly.  For three explosive centuries Christians paid for their Christ-exalting joy with blood.  Many still do.  More will.

It never occurred to those early exiles that they should rant about the ubiquity of secular humanism.  The Imperial words were still ringing in their ears: “You will be hated by all for my name’s sake.  But the one who endures to the end will be saved” (Mark 13:13).  This was a time for indomitable joy and unwavering ministries of mercy.

Yes, it was a time for influence — as it is now. But not with huffing and puffing as if to reclaim our lost laws.  Rather with tears and persuasion and perseverance, knowing that the folly of racism, and the exploitation of the poor, and the de-Godding of education, and the horror of abortion, and the collapse of heterosexual marriage, are the tragic death-tremors of joy, not the victory of the left or the right.

The greatness of Christian exiles is not success but service.  Whether we win or lose, we witness to the way of truth and beauty and joy.  We don’t own culture, and we don’t rule it.  We serve it with brokenhearted joy and longsuffering mercy, for the good of man and the glory of Jesus Christ.

—John Piper, August 27, 2003

A Tragic Reminder of the Human Condition

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After the tragic Virginia Tech massacre yesterday news sites everywhere, I think Der Spiegel’s article A Chronicle of the Worst Rampages Ever issues an important reminder, that such senseless violence is not limited to a particular country, a particular age group, nor a particular time in history; it is a tragic aspect of the human condition. Already and in the days that will follow there is sure to be much critical discussion on how such tragedies can be avoided. As followers of Christ, we must remind ourselves that while gun control, intensified security, and other precautions may control the symptoms of this condition they do not address the cause, man’s sin, to which the Gospel is the only answer.

Biblical Repentance

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In light of the current discussion of Lordship Salvation at Ignite UK, I have decided to provide a semi-exhaustive definition of Biblical Repentance here.

Prior to defining repentance within its New Testaments context, it is important to understand it within its Old Testament context, this is especially true because the first calls to repentance in the New Testament (Matthew 3:2; Mark 1:4; Luke 3:3) are Old Testament calls to repentance and indeed the two are synonymous and thus defining one defines the other.

Repentance in the Old Testament

The meaning in these verses is clear and as such need no explanation.

I Kings 8 46 “If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to the land of the enemy, far off or near, 47 yet if they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captors, saying, ‘We have sinned and have acted perversely and wickedly,’ . . . 49 then . . . their prayer and their plea, and maintain their cause 50 and forgive your people who have sinned against you, and all their transgressions that they have committed against you, and grant them compassion in the sight of those who carried them captive, that they may have compassion on them.

Psalm 78 32 In spite of all this, they still sinned; despite his wonders, they did not believe. 33 So he made their days vanish like a breath, and their years in terror. 34 When he killed them, they sought him; they repented and sought God earnestly. 35 They remembered that God was their rock, the Most High God their redeemer.

Isaiah 1 27 Zion shall be redeemed by justice, and those in her who repent, by righteousness. 28 But rebels and sinners shall be broken together, and those who forsake the Lord shall be consumed.

Jeremiah 5:3 O Lord, do not your eyes look for truth? You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent.

Jeremiah 34 15 You recently repented and did what was right in my eyes by proclaiming liberty, each to his neighbor, and you made a covenant before me in the house that is called by my name, 16 but then you turned around and profaned my name when each of you took back his male and female slaves, whom you had set free according to their desire, and you brought them into subjection to be your slaves.

Ezekiel 14:6 “Therefore say to the house of Israel, Thus says the Lord God: Repent and turn away from your idols, and turn away your faces from all your abominations.”

Ezekiel 18 30 “Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord God. Repent and turn from all your transgressions, lest iniquity be your ruin. 31 Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? 32 For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live.”

Repentance in the New Testament

Building upon the clear presentation of repentance as a change in both mindset and lifestyle the New Testament concept of repentance now begins to unfold. First, it is important to understand its use in the New Testament. In Matthew chapter three, John the Baptist cries out “Repent for the kingdom of heaven is at hand.” He is calling Jews to prepare for their Messiah, their King, by living according to his rule, this is further expressed in the quotation from Isaiah, which describes John as the voice, which cries in the wilderness “Prepare the way of the Lord; make his paths straight.” This concept remains true to this day whenever a ruler or political official is going to make an appearance preparations must be made prior to their appearing. This allusion was especially true in ancient times when roads had to be cleared of debris to allow quick and safe travel for royalty and one would most definitely incur punishment if he failed to heed such a warning. John was calling them to prepare themselves spiritually and physically to be in the presence of their King. When the king comes one does not merely change his mind concerning the King’s Lordship and yet make no physical preparations, nor does one merely feel remorse for his failure to live in submission to that Lordship and yet make no change in action. Nor can such a definition of repentance be imposed on this text, the historical situation does not allow it, rebellion is rebellion and regardless of ones “feelings of remorse” such rebellion would not be tolerated by worldly powers nor would it be tolerated by Israel’s Messiah.

And ultimately it was not tolerated in Matthew 12 Israel rejects her Messiah and He abandoned her to give hope to the Gentiles. Stephen speaks of this event in Acts 7:51-53 51 “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. 52 Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, 53 you who received the law as delivered by angels and did not keep it.”

Are we to impose our self-serving understanding of repentance on that? Is Christ unjust? Is He simply ignorant for not understanding that true repentance is merely a mental consent to His Lordship that requires no tangible fruit?

I think repentance is clear by this point but if you are still having trouble by an exhaustive concordance and read every Bible verse on repentance and its meaning will become indisputably clear, you can also search the Bible for “repentance” at Bible Gateway.

To look briefly at the word itself in the Greek there is both the verb “repent” (μετανοέω/metanoeo) and the noun “repentance” (μετάνοια/metanoia). It is a combination of two Greek words the preposition meta, simply translated with or after, and nous which is used in reference to one’s mind, understanding, or comprehension. Taken together they can be strictly translated “to comprehend afterward.” It is also important to note that when used in combination they imply change therefore leading to the understanding of repentance as an understanding after-the-fact and the subsequent correction of future action based upon this newfound knowledge.

Concluding Thoughts

True repentance necessitates both a change in mind and a change in lifestyle neither the historical context nor the etymology of the word allows any other rendering. Furthermore the view that repentance is simply a change of mind apart from a change in walk is predicated upon an unbiblical understanding of the Lordship of Christ and as such it is important that the root issue there is addressed, namely that Christ is Lord and He was Lord both prior to and regardless of His role as Savior. The Lordship of Christ has been adequately addressed elsewhere and will not be further discussed here. However it is also important that one understand repentance as both a one time event leading to salvation (Acts 11:18; II Corinthians 7:10) and a perpetual practice through which we are daily conformed to Christ (Luke 22:32; Acts 3:19).

The Whole Counsel of God: What is the Gospel?

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Introduction

In Acts 20 Paul calls together the elders of the church in Ephesus and has them meet him in Miletus. Among his closing remarks is this statement: “For I did not shrink from declaring to you the whole purpose of God” (Acts 20:27 NASB). Many have argued that Paul is offering a defense of his ministry in Ephesus; however, when understood within its context this is Paul’s way of handing the Ephesian elders the proverbial torch. He has fulfilled his ministry to them and now the burden rests on their shoulders.

Just three verses earlier Paul tells them, “I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24 NASB). At this point one must ask if there is any connection between the “gospel of the grace of God” which Paul mentions here and the “whole purpose of God” which Paul mentions three verses later.

If the ministry which Paul received from the Lord Jesus was “to testify solemnly of the gospel of the grace of God” and if, when noting the fulfillment of that ministry he notes his declaration of “the whole purpose of God” then the “gospel of the grace of God” must be included in, or be synonymous with, “the whole purpose of God.” Before drawing any conclusions, however, it would be important to examine the phrase “the whole purpose of God.”

First is the word “whole” (pasan/πᾶσαν), which emphasizes the total content of something. Second, is the word “purpose” (boulen/βουλὴν), which can be translated plan or purpose it can also be translated counsel. However, these terms do not connote counsel, as you would usually use it, namely the giving of advice or guidance. Instead, this particular word describes the resolute decision of a communal deliberation, the decision made by a council, namely the Triune God. It is as this point when the meaning of this text unfolds as it gives the sense of Paul declaring the plan of the God. Finally then, it can be concluded that Paul did not merely give them advice from God, but that he literally declared the totality of God’s plan. What then, is this plan if not the Gospel?

Beginning with the understanding that the Gospel is the message which declares the totality of God’s plan, I will now briefly outline the Gospel within this framework. As a cursory side note, the Greek word for Gospel (evangelion/εὐαγγέλιον) can be simply translated good news, and indeed all of God’s plans are good, the totality of God’s plans being the supremely good, therefore the message of the totality of the Triune God’s plan must be the greatest of all good news.

Eternity Past: Why are we here?

First, God is the Gospel. The Gospel is His plan, carried out by His power, and purposed for His glory. It only makes sense to begin here; beginning at this point reflects your theology. If man is more important in salvation, then you begin with man and his problem. If God is most important, then you will begin with Him and His purpose. Furthermore, explaining the Gospel apart from defining God is self-defeating. Man’s sin makes sense only against the backdrop of God’s holiness. Creation makes sense only against the backdrop of the Creator. Salvation makes sense only against the backdrop of God’s mercy, graciousness, and love.
We must begin by explaining the attributes and the inter-Trinitarian relationship of God, namely their infinitely perfect love, community, communication, and enjoyment [1]. Establishing who God is establishes the purpose of creation, namely, the glory of God. Within postmodernism there is ultimately no universal purpose or no universal good. That God exists and that man actually has a purpose, and that that purpose is the greatest of all good, the glory of God, is certainly good news.

Creation: How did we get here?

Secondly we must further explain God’s purpose of creation (His glory), man’s distinct position in creation, and man’s intrinsic value as the image-bearer of God. Furthermore, the intrinsic goodness of human nature must be explained; failure to do so results in individuals discounting sin as merely an aspect of human nature. Sin is an aspect of man’s sinful nature acquired at the fall.

Fall: What went wrong?

Third, and building on the last point, it now becomes clear that man is something less than fully human; man is not as he should be. He is no longer a suitable image bearer of God; he carries a distorted image and cannot glorify God, as he should, thus man is unable to fulfill his purpose.

Redemption: Can it be Fixed?

Fourth and most complexly is redemption. I hope that everyone understands the basic concept here so I will mention some of the more complex issues. Sadly, most modern Christians are under the opinion that Christian history begins at the church. This however is not the case; Christ must be understood as Israel’s Messiah, the savior of the covenant people of God. Moreover, the church must be explained as that which has been grafted into Israel so that we are now partakers in the covenants of promise, covenants originally made with Israel. This may not seem very important; however God’s expansion of the covenants to include a previously uncovenanted people depends on our understanding of God’s grace. Understanding the superiority of the new covenant also deepens our understanding of God’s grace, and understanding God’s role in the history of Israel deepens our understanding of God’s providence.

Completion: What is our goal?

Finally is eschatology. The greatest news of the Gospel is that God will eventually finish what He started. What He has purposed He will ultimately bring to pass and one day we will once again enjoy a perfect relationship with Him. For many Christians their greatest joy is in absolution, the forgiveness of their sins, this; however, is not the ultimate aim of the cross. The ultimate aim of the cross is reconciliation, to the glory of God. The removal of sins is a means to an end, that end being reunion with God. This perfect relationship with God takes us back to the complete restoration of what creation was purposed towards. Sadly, many people have misunderstood heaven, and thus their man-centered heaven has led them to a man-centered perspective on life. We must restore a God-centered understanding of heaven, as the perpetual enjoyment of and rejoicing of God. Eschatology may not seem that encouraging to you, however a cursory review of the New Testament will reveal that this is a consistent source of encouragement throughout the ages.

Concluding Thoughts

In retrospect, the Gospel is the message concerning the historical events in which God created man, purposing him for His glory, in which God’s Son satisfies His Father’s wrath by His substitutionary and propitiatory death on the cross. The Son’s righteousness is imputed to sinful man, the Holy Spirit sanctifies particular individuals by conforming them to Christ likeness, and ultimately God will punish the sins of all men. God will bring those particular individuals, for whom Christ died, to whom His righteousness was imputed, and in whom the Holy Spirit abides, into a perfect and joyous relationship with Himself, for His glory.

For those of you wishing to see this concept in a more developed framework please visit Ignite USC: Biblical Worldview. Finishing this is my goal for the summer and it will, in all likelihood, be made available for download via PDF for those of you who might be interested. I look forward to reading your comments and partaking in much charitable discussion with you all.

Ultimately this is just a bare outline for sharing the Gospel, and you will need to fill in the categories with scripture and explain it in a way that fits your given context. Now you, like Paul, can say, “I did not shrink from declaring to you the whole purpose of God.”

[1] Jonathan Edwards describes the inter-Trinitarian relationship as follows: “God is infinitely happy in the enjoyment of Himself . . . and accordingly it must be supposed that God perpetually and eternally has a most perfect idea of himself, as it were . . . in actual view, and from hence arises a most pure and perfect act . . ., which is the Divine love, complacence and joy.” Jonathan Edwards, Treatise on Grace: And Other Posthumously Published Writings (Cambridge and London: James Clarke and Co. LTD., 1971), 99.

Addendum One (2007-3-28)

My main concern here is the five general categories in which the Gospel is divided (Eternity Past, Creation, Fall, Redemption, and Completion). The material explaining these five categories is simply an explanation of my thoughts and a justification for the divisions. I am not only concerned with the content of the message but the means by which it is shared. Most of the Gospel presentations which I have seen are in an interrogation/inquisition format; however, this is not what you find in Scripture, what you find in Scripture is individuals proclaiming/explaining the Gospel to others. More often than not, Christ is the one being interrogated and he shares the Gospel in the context of that interrogation, and not vice versa. The Gospel must be presented within the context of a conversation, not where truth is placed on equal ground with error, but where the Gospel is explained to individuals by giving honest answers to their questions. Furthermore, in asking these questions to others you will ultimately understand their entire worldview, the presuppositions with which they are entering this conversation, understanding this allows you to explain a proper understanding of the world, namely the Gospel.

Ed Stetzer on Cultural Relevance

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Ed Stetzer recently posted an fabulous post which asks the question “Why is cultural relevance a big deal?” I highly encourage everyone to read the article below are some highlights.

. . . The scriptures are relevant to this and every culture. They do not need updating, correcting, or revisioning. On the contrary, what needs revisioning is our understanding and obedience to God’s word as we live out His mission in context. When we live a humble orthodoxy and humble missiology, we will be salt and light in contemporary culture—a biblically-faithful, culturally-relevant, counter culture. . . .

. . . The irony of this [arguing against cultural relevance] is that every church is culturally relevant. It is simply a matter of whether the culture of the church is in any way similar to the culture of its community or only meaningful to itself. . . .

. . . The unchurched think that Christianity is a retrograde culture rather than a living faith. Our job is to remove the “extra” stumbling blocks of culture without removing the essential stumbling block of the cross (1 Corinthians 1:23). . . .