Three reasons for a gospel summary

Timothy Raymond, a pastor at Trinity Baptist Church in Muncie, Indiana, gives the following three reasons to include a concise summary of the Gospel in every sermon.

“1. By regularly including a gospel summary, you’ll evangelize non-Christians in your congregation.

“2. By regularly including a gospel summary, you’re training Christians how to explain the gospel to their non-Christian friends.

“3. By regularly including a gospel summary, you communicate, by way of emphasis, what’s of ultimate importance.”

Somebody’s listening

As you preach, remember:

• Someone listening may be hearing the gospel for the first time.
• Someone listening may be hearing the gospel for the last time.

From David Allen (this David Allen, I think)

The Preaching of the Cross

1 Corinthians 1:18-31.

Introduction.

Paul was sent to preach the gospel (v. 17; 1 Corinthians 15:1-4), which is foolishness to the world (vs. 18, 21). Gospel preaching is “not with enticing words of man’s wisdom but in demonstration of the Spirit and of power” (1 Corinthians 2:4), a power not understood in natural terms. The foundation of its power is the crucified but living Christ (1 Corinthians 15:14).

The message of the preaching is “Christ crucified.”

We preach Christ. Christ is the promised Messiah, the Anointed, the One Sent. Jesus is that Christ, the one sent, the God born of a virgin, manifest in the flesh, who came to seek and to save that which was lost.

We preach Christ crucified – not just Jesus the prime example, the great teacher, or the principal prophet. Jesus became obedient unto death, even the death of the cross, that he might reconcile man unto God by his death. He made peace through the blood of his cross. Without shedding of blood – the blood of Jesus shed on the cross – there is no remission of sins. The blood of Jesus Christ cleanseth us from all sin. A message stripped of the atoning sacrifice of Jesus on the cross is diluted, debilitated, and – ultimately – dead on arrival!

The meaning of the preaching divides in twain, and unites in one.

The preaching of the same “Christ crucified” has different effects. To the lost it was foolishness. The things of the Spirit of God are foolishness to the natural man (1 Corinthians 2:14), but the wisdom of the world is foolishness to God (1 Corinthians 3:19). To the saved it was the power of God.[i] The gospel of Christ is the power of God unto salvation to salvation to every one that believeth; to the Jew first, and also to the Greek (Romans 1:16). To the Jews it is a stumblingblock.[ii] To the Greeks it is foolishness.[iii]

The Jews wanted a temporal deliverer. Jesus did not suit their case. They sought a sign.[iv] We see it demonstrated in those scribes and Pharisees who demanded, “Master, we would see a sign from thee.” Jesus responded plainly, “An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas.”

The Greeks exalted “wisdom.”[v] Matthew Henry points out, “They laughed at the story of a crucified Saviour, and despised the apostles’ way of telling it.” We see this demonstrated in the philosophical seat of Athens. “And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection…And when they heard of the resurrection of the dead, some mocked.”

“but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God” (v. 24). Those who reject the preaching of Christ crucified are divided from those who receive it. Those who receive the message of Christ crucified are united in one, whether they be Jews or Greeks.

The method of the preaching is the same message for all.

The message is universal, keyed to the same one truth for all, whether Jews or Greeks. It is not chameleon-like, changing to blend to its environment, or a menu filled with sweets to suit the tastes of the shopper, mutating to fit the market.

The Jews require a sign, but Paul did not adjust his message to suit them. He preached Christ crucified. It was a stumblingblock to those who would not receive it. The Greeks seek after wisdom, but Paul did not adjust his message to suit them. He preached Christ crucified. It was foolishness to those who would not receive it – yet it was one and the same message for all.

God does not change his message to fit the man; the man must be changed by God’s message.

Conclusion.

May we, with the apostle, ground our ministry in the preaching of Christ crucified. Modern church theory advises us to appeal to the expectations and interests of the hearers. Give them what they want. From this modern mentality derives the pablum of parachurch entities, elaborate programs, and entertaining “pack-the-pews.” Games and gimmicks carry the day. Smoke and mirrors. Flashing lights and loud music. The idol of “success” rules and reigns in many churches.

Many 21st-century churches in the West have either intentionally or unwittingly swallowed a consumer mentality (hook, line, and sinker). They proceed as though they are selling a product rather than preaching a Christ. “Coming to our church” becomes the ultimate product for sale, and the churches must convince buyers why their product is the best buy among all the competition. The facilities must be state-of-the-art; the preaching must be relevant, smooth, and polished; the music must be energetic and entertaining; the events must keep attendees on the edges of their seats.

In contrast, biblical church truth teaches us to appeal with Christ crucified. Give them what they need whether or not they want it. The message of Christ crucified arrests the foolishness of man and promotes the power of God. What we say and what we do will be grounded in the word of God, where there is power (Ecclesiastes 8:4; Luke 4:32; 2 Corinthians 6:7; 1 Thessalonians 1:5). The acceptable way of worshipping God, to preach his word, and to serve him faithfully, is instituted by God himself, and is limited by and within his revealed will.

Our message is Christ crucified. May we preach it faithfully. Where it unites, let us dwell together in unity. Where it divides, let us be satisfied with and stand on God’s revealed will. May we not compromise the message or our methods to give people what they want. What folks want might be a varied as the terrain of Texas. What they need is the gospel, 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, and that he was seen alive by many infallible proofs. This is the power of God unto salvation.

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[i] Power, δυναμις, strength, ability (to do, cf. Philippians 2:13). Sometimes “power” is “authority,” but here it is strength.
[ii] A cause or occasion of stumbling or falling. Cf. Romans 14:13.
[iii] Absurbity, folly. Cf. Proverbs 15:2.
[iv] A wonder or miracle, as proof. Cf. Acts 2:22.
[v] True wisdom is the right use or exercise of knowledge (Psalm 111:10).

The Four Gospels in the canon of Scripture

By the end of the second century, there is clear evidence of a fourfold collection of the Gospels of Matthew, Mark, Luke, and John. Christians, by and large, accepted these four as a completed canon of the life and work of Jesus Christ.

These gospels carried apostolic authority.

 “So then ‘let us serve him with fear and all reverence,’ as he himself commanded us, and as did the Apostles, who brought us the Gospel...” Polycarp of Smyrna, (circa AD 110-140) Letter to the Philippians, 6:3

 “...the words of the Saviour...possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them.” Justin Martyr (circa AD 150-160), Dialogue with Trypho, Chapter 8

Tatian created a “Harmony of the Gospels” known as the Diatessaron (Latin, “harmony of four” or Greek “through four”) around AD 170. He used Matthew, Mark, Luke, and John.

The Muratorian Fragment or Muratorian Canon (circa AD 170) speaks of four gospels. The beginning of it is missing, so that it starts with the end of a sentence probably about the Gospel of Mark. Then it continues, “The third book of the Gospel is that according to Luke...The fourth of the Gospels is that of John...”

Irenaeus accepted four in number, which he names as Matthew, Mark, Luke, and John (11:8).

“So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these [documents], each one of them endeavours to establish his own peculiar doctrine…These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, [I mean,] who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer.” Irenaeus of Lyons (circa AD 175-185), Against Heresies, Book III, 11:7,9.

Clement accepted four gospels as what had been handed down.

In replying to the arguments of Julius Casinos, Clement speaks of “the four Gospels that have been handed down to us” pitting them against “the Gospel according to the Egyptians” which Julius was using. “In the first place we have not got the saying in the four Gospels that have been handed down to us, but in the Gospel according to the Egyptians.” Clement of Alexandria (circa AD 182-202), Stromata, Book III XIII.93

Tertullian accepted the Gospels of Matthew, Mark, Luke, and John as authoritative.

“We lay it down as our first position, that the evangelical Testament has apostles for its authors, to whom was assigned by the Lord Himself this office of publishing the gospel. Since, however, there are apostolic men also, they are yet not alone, but appear with apostles and after apostles; because the preaching of disciples might be open to the suspicion of an affectation of glory, if there did not accompany it the authority of the masters, which means that of Christ, for it was that which made the apostles their masters. Of the apostles, therefore, John and Matthew first instil faith into us; whilst of apostolic men, Luke and Mark renew it afterwards.” Tertullian (circa AD 197-220), Against Maricion, Book 4, Chapter 2

In these four Gospels of Matthew, Mark, Luke, and John, the churches of the Lord Jesus Christ have heard and do yet hear the voice of their Shepherd (John 10:27).

The Gospel

The gospel is sublime, but also simple. Succinctly, the gospel is the death, burial, and resurrection of Jesus Christ according to the Scriptures.

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

In his death, Jesus suffered the penalty of sin. The wages of sin is death. God told Adam that he would die if he ate the fruit that God forbid. Jesus suffered this penalty when he died on the cross. (Genesis 2:17; Ezekiel 18:4, 20; Romans 5:12; Romans 6:23; 1 Corinthians 15:56)

In his death, Jesus substituted himself for sinners. His death was substitutionary, or vicarious (experienced in the place of others). Jesus was born sinless. He lived a sinless life. He was without sin. Since the wages of sin is death, death had no valid claim on him. His death was in our place. (2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:21-22; 1 Peter 3:18)

In his death, Jesus satisfied the justice of God. Animal sacrifices were not sufficient to atone for man’s sin. The substitutionary death of Jesus the Son of God was sufficient. It satisfied the righteousness and justice of God totally, once for all. (Isaiah 53:5-6, 10-11; Hebrews 10:4, 10-14; 1 Peter 2:21-22; 1 John 2:2; 1 John 4:9–10)

In his burial, an act related to the process of dust returning to dust (though not for him), Jesus was one with sinners. His burial is the hinge pin between death and resurrection, assuring us that both occurred – verification that Jesus was in fact dead. Experts in execution certified his death. His body was spiced and securely wrapped in burial garments. Guards watched his tomb. (Isaiah 53:9; Matthew 27:57-60)

In his resurrection, Jesus was declared or demonstrated to be the Son of God. God is satisfied, well-pleased, signified in his raising Jesus from the dead. The resurrection puts the “stamp of approval” on the birth, life, and death of Jesus Christ – indicating he was the true Messiah sent from God. He ever lives as proof that he came from heaven. (Acts 13:29-31; Romans 1:4; 1 Corinthians 6:14; 1 Timothy 3:16)

In his resurrection, Jesus is the promise of our resurrection. Our hope and expectation of life after death – rising from the grave – intricately intertwines with his resurrection. If there is no resurrection of Jesus, there is no resurrection of us. There is no hope. (1 Corinthians 15:20; 1 Corinthians 15:12-19, 21-23; 1 Thessalonians 4:16; Titus 2:13)

In his resurrection, Jesus won the victory over death. Death is man’s lot, the wages he pays for sin. In his death, Jesus crushed the head of the serpent. Then he rises victorious over death. He owns the keys of death and hell. He ever lives to make intercession for us. (Isaiah 25:8; Mark 16:6; Acts 2:24; 1 Corinthians 15:23, 51-57; Revelation 1:18)

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: John 11:25

Where the gospel is preached

Don’t go where it is all fine music and grand talk and beautiful architecture; those things will neither fill anybody’s stomach, nor feed his soul. Go where the gospel is preached, the gospel that really feeds your soul, and go often.

Charles Haddon Spurgeon

The Roman Road

The Roman Road to Salvation, also known as, the Romans Road to Salvation. A little over two years ago, I wrote concerning the history of The Roman Road to Salvation. Today I want to focus on its “faith and practice.”

First, what is the “Roman Road?” The Roman Road to salvation is a method of evangelizing that focuses on verses from the book of Romans about sin, death, and salvation. This “Printable” version of a Roman Road by Kathy Howard uses five locations in Romans.[i] She writes, “But how do we share that in a way that people will recognize their need and respond to Jesus? One very simple way is what Christians call the ‘Roman Road.’ It’s a short list of verses from the book of Romans that show our need for salvation and how Jesus fills that need. I have seen variations of this list that includes 4 to 8 verses. My list below includes 5, very easy to memorize verses.” Got Questions has an article titled “What is the Romans Road to salvation?” It also about uses about five stops along the road, while incorporating a few more Romans’ texts than Howard does.

Kathy Howard’s Roman Road:

• Romans 3:23 – Every person has sinned, has done things contrary to God’s holy perfection.
• Romans 6:23 – Our sin has a cost. That cost is spiritual death or eternal separation from God.
• Romans 5:8 – Because God loves us, He paid our sin debt Himself. Sinless, perfect Jesus died in our place.
• Romans 10:13 – Anyone and everyone who accepts Jesus’ gift, or “calls on His name,” will receive God’s salvation.
• Romans 10:9-10 – Anyone who believes and confesses that Jesus died for us and rose from the dead will be saved!

No Bible believer that I know of objects to the verses in Romans or rejects their usefulness in teaching truths about sin, death, and salvation. Every scripture in the “Roman Road” is inspired, sound, and biblical. Not every preacher or soul-winner who uses “the Road” is!

“Evangelism With The Romans Road” by Paul Fritz at Sermon Central uses six locations in the book of Romans and concludes with an exhortation to prayer. Fritz writes, “If you have never really accepted Jesus as your personal Savior, would you do it right now? Do not delay or put it off. If you would like to receive Christ by faith, pray this simple prayer in your heart:”

“Dear Lord, I acknowledge that I am a sinner. I believe Jesus died for my sins on the cross, and rose again the third day. I repent of my sins. By faith I receive the Lord Jesus as my Savior. You promised to save me, and I believe You, because You are God and cannot lie. I believe right now that the Lord Jesus is my personal Savior, and that all my sins are forgiven through His precious blood. I thank You, dear Lord, for saving me. In Jesus’ name, Amen.”

Paul Fritz concludes by pronouncing salvation on and giving assurance to any person who prays this prayer, “If you prayed that prayer, God heard you and saved you. I personally want to welcome you to the family of God.”

When someone objects to the “Roman Road” style of evangelism, there are always those “Roadies” who come along to raise the spectre of Calvinism. Calvinism is an easy foil charged with giving the Roman Road a bad rap. First, we need to realize that objections to the Roman Road are not just from the realm of Calvinism. The very first objections I heard were from Missionary Baptists who rejected the 5-points of Calvinism.[ii] Second, Roman Roadies need to realize – their own practices give the Roman Road a bad rap. Don’t look for someone else to blame!

One primary objection is the way these verses are used. This use reduces salvation to a method – if repeated, the proven steps will yield the right results every time. In principle the “repeat after me” prayer method subtly (or not so subtly) changes the biblical exhortations of repent and believe the gospel to “pray this prayer.”[iii] Some proponents of “the Road” are careful to say something like “if you sincerely prayed this pray.” However, note the quote from Paul Fritz above does not bother with this distinction. When the Philippian jailer asked Paul and Silas, “What must I do to be saved,” they responded with “believe on the Lord Jesus Christ” rather than “pray this prayer.”[iv]

The “Roman Road” method can be very superficial, manipulative, and results-driven. A number of believers have related online such things as “soul winning contests” in which they participated. Those who “got someone saved” received points for the feat, and the one who got the most points won the contest! Often these people are told that someone should be saved every time they go soul-winning, and if not they must be doing something wrong. Taking “no” for an answer is a sign of weakness and unconcern.[v]  The process usually ends with, “Bow your head and repeat this prayer.” There is good reason to question the sincerity of a profession of faith under “duress.”[vi]

Again, no Bible believer objects to any of the verses in Romans. These superficial, manipulative, results-driven practices give the verses a bad name. The Roman Road, as often practiced, reduces evangelism to a repetitive scheme more akin to the door-to-door salesmanship than sharing the gospel. Take your free fire insurance! The New Testament commands the presentation of the gospel and leaving the response to the conviction of the gospel and the Holy Spirit. May we be careful to neither add nor subtract.

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[i] I write “locations” rather than “verses” because sometimes one “step” on the Road will include more than one verse.

[ii] As an example, see Friendship Missionary Baptist Church, Our Beliefs and Friendship Missionary Baptist Church, Salvation.

[iii] Some believers have dubbed this a “1-2-3-repeat-after-me” style of evangelism. Exhortations such as “make a decision for Christ,” “”accept Christ,” “ask Jesus into your heart,” and so on also substitute for “repent and believe.” I’m not sure what compels people to prefer these over biblical exhortations.

[iv] Perhaps I have missed it, but I have not noticed any New Testament reference that advises an unbeliever to do that.

[v] Curiously, some of the loudest advocates for extreme free will are the same ones guiltiest of badgering and bullying unbelievers into making a profession of faith. They say God can’t violate a person’s free will, yet they don’t mind doing it!

[vi] I have been present with “soul-winners” who bulldozed through the verses, forced the “right” answers out of the individual, and concluded the session by pronouncing the lost now saved and secure. Not being the presenter gives one the luxury of watching the body language, facial expressions, glances (when more than one is being witnessed to) and such like of the person or persons on the receiving end. Sometimes there was hilarity and mockery; maybe frustration and despair as the “soul-winnee” just wanted it all to be over with so he or she could get on with life; even the totally unresponsive. This would be coupled with lack of discernment on the part of the soul-winner. So busy putting another notch in his belt, the soul-winner can be oblivious to the real reception he and the gospel are receiving.

Christ and his cross is all our theme

This hymn first appeared as hymn 119 in Hymns and Spiritual Songs, Book II. It is a common meter hymn with the heading “The different Success of the Gospel.” It has been set with many tunes, including St. Agnes by John B. Dykes.

1. Christ and his cross is all our theme;
The mysteries that we speak
Are scandal in the Jew’s esteem,
And folly to the Greek.

2. But souls enlightened from above
With joy receive the word;
They see what wisdom, power, and love
Shine in their dying Lord.

3. The vital savour of his name
Restores their fainting breath;
Believing, they rejoice in him,
The Antidote of death.

4. Till God diffuse his graces down,
Like showers of heavenly rain,
In vain Apollos sows the ground,
And Paul may plant in vain.

Isaac Watts
Gadsby’s Selection #165

Revelation, back and forth

Revelation: What About Those Who Have Never Heard? -- "Because everyone has a sufficient amount of light to see and believe in Him so as to receive more light, no one has an excuse for unbelief."

Give Me Revelation! -- "If people don’t even need the specifics, if people don’t even need the whole counsel of God, then is there any blood on anyone’s hands for shrinking back?"

Diatessaron

In a forum frequented by some of my more liberal Baptist brethren, I’ve encountered some discussion of the possible discrepancies between the early birth and life of Jesus narratives in Matthew 2 and Luke 2. This included some mention of the “harmony of the gospels” and even brought up the early Christian teacher named Tatian and his “Harmony of Four (Gospels)”. Because of that, I decided to include the following information here on my blog.

The Diatessaron[i] is an early (probably first) harmony of the four Christian gospels, compiled by Tatian,[ii] a disciple of Justin Martyr. Tatian combined the gospels of Matthew, Mark, Luke and John into a single narrative. The work was compiled circa AD 150 – 175. The Greek title means “Through Four” (i.e., Composed of Four, Harmony of Four).[iii] I do not know the intended purpose of Tatian’s Diatessaron, but its existence suggests that he accepted the historicity of these accounts.[iv]

The Roberson-Donaldson introduction tells us that “In its present form the Harmony draws from all the four canonical gospels, and from very little else.” According to the New World Encyclopedia, “Only fifty-six verses in the canonical Gospels do not have a counterpart in the Diatessaron, mostly the genealogies and the pericope adulterae” [i.e., John 7:53 - 8:11, rlv]. It is an early witness of the longer ending of the gospel of Mark.

Tatian produced the several works, two of which survive. The other is Tatian’s Address to the Greeks.

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[i] The Roberts-Donaldson English Translation

[ii] Greek, Tatianos.

[iii] Dia – through, for the sake of, because of; Tessaron, tessares– four.

[iv] Those who deny its historicity have no reason to concern themselves with “harmonizing” the Gospels. On the other hand, skeptics often propose supposed contradictions to disprove (to their satisfaction) that the Gospels are historically accurate.

Great Commission preaching

Matthew 28:19-20 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.

Mark 16:15-16 And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

Our directive is to preach the gospel, to every creature. Our preaching should in harmony with the principles of this “Great Commission” command.

The ingredients or content of our preaching.

An ingredient is a constituent element of something, the component. The ingredients of our preaching are Jesus’ commands, the Word of God. Jesus says, “teaching them to observe all that I commanded you.”

The breadth or scope of our preaching.

Breadth is the extent or range of something. The extent of our preaching is “all” that He commanded. All 66 books of the Bible are inspired and authoritative. We should reach the entire Bible, the whole Bible.

The aim or purpose of our preaching.

An aim or purpose is the reason for which something is done. Preaching is to evangelize or make disciples – preach the gospel. When converts profess Christ, we baptize and then teach – instruct and exhort to obedience (to all the things Jesus commanded). If we do not evangelize and baptize, we have no one to disciple.

In fulfilling this command of our Lord Jesus Christ, we should preach the entire Bible, focusing on Christ and him crucified. Within the content, breadth, and purpose of our preaching, making “evangelistic” appeals is appropriate. Preaching through all of the books of the Bible is appropriate. Preaching what the Spirit moves to preach is appropriate. Preaching that exhorts believers to grow in Christ-likeness and knowledge of the Word is appropriate.

2 Timothy 4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine.

The gospel of the grace of God (Philpot)

"The gospel of the grace of God." Acts 20:24

What does the word "gospel" signify? Gospel is a good old Anglo-Saxon word, sprung from that pure Anglo-Saxon stock which forms the bulk, as well as the most expressive and precious portion of our noble language, of that language of which the daily lengthening line is gone throughout all the earth, and its words to the end of the world, our mother tongue, in which God seems to have set a tabernacle for the Sun of the gospel, whose going forth is from the end of the heaven and its circuit unto the ends of it. Its literal meaning is either "God's word" or message, or rather, "good news," or "good tidings," which is more agreeable to the original.

But if it be "good news," it must be good news of something and to somebody. There must be some good tidings brought, and there must be some person by whom, as good tidings, it is received. In order, then, that the gospel should be good news, glad tidings, there must be a message from God to man, God being the Speaker, and man the hearer; he the gracious Giver, and man the happy receiver. But if the gospel mean good news from heaven to earth, it can only be worthy of the name as it proclaims grace, mercy, pardon, deliverance, and salvation, and all as free gifts of God's unmerited favour. Otherwise, it would not be a gospel adapted to our wants; it would not be good news, glad tidings to us poor sinners, to us law-breakers, to us guilty criminals, to us vile transgressors, to us arraigned at the bar of infinite justice, to us condemned to die by the unswerving demands of God's holiness. And as it must be a gospel adapted to us to receive, so must it be a gospel worthy of God to give.

This gospel then, pure, clear, and free, is good news or glad tidings, as proclaiming pardon through the blood of Jesus and justification by his righteousness. It reveals an obedience whereby the law was magnified and made honourable, and a propitiation for sin by which it was for ever blotted out and put away; and thus it brings glory to God and salvation to the soul. It is a pure revelation of sovereign mercy, love and grace, whereby each Person in the divine Trinity is exalted and magnified. In it "mercy and truth meet together, righteousness and peace kiss each other."

As revealed in it, "truth springs out of earth" in the hearts of contrite sinners, and "righteousness," eternally satisfied by Christ's obedience, "looks down from heaven." If you love a pure, a clear, a free gospel, "the gospel of the grace of God," you love it not only because it is so fully suitable to your wants, so thoroughly adapted to your fallen state, but because you have felt its sweetness and power; because it not only speaks of pardon, but brings pardon; not only proclaims mercy, but brings mercy; not only points out a way of salvation, but brings salvation, with all its rich attendant blessings, into your heart. It thus becomes "the power of God unto salvation to every one that believeth."

J. C. Philpot (1802-1869)

The Gospel Colors

I read the following poem in the July 2017 Voice of Faith newsletter. It is uncredited, so I don't know who wrote it. It seems designed to use colors to help kids remember some things about the gospel.

Blue is for the Son of God, who came from heaven above.
Brown is for the cross he bore, to show us his great love.
Red is for the blood he shed, to take away our sin.
White is for forgiveness, and the peace he gives within.
Green is for eternal life God gives to those who trust.
Gold is for our home above, where Jesus waits for us. 

T-Ball versus Major League

I stand in awe of $100 churches in a $1000 world. They serve hot dogs and bologna to crowds craving steak and lobster. They award costume jewelry to crews clamoring for diamonds and gold. These churches set themselves up for failure in a game they cannot win. If this is the game you must play, then play you must. But this year's T-Ball team isn't going to compete in Major League Baseball.

The other option is to not play that game at all. When we run to win we should inspect the goal and see what it takes to cross the finish line. It's not worshiptainment and pop psychology that people need. It's not marketing and "relevance" to which we have been called. It is the gospel people need to hear, and its proclamation is that with which we have been entrusted.

1 Peter 4:11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

What is the gospel? by Philpot

What is the gospel? Is not the gospel a proclamation of pure mercy, of superabounding grace? Does it not declare the lovingkindness of God in sending his only-begotten Son to bleed and die, and, by his obedience, blood, and merit, to bring in a salvation without money and without price? Is not this the gospel? Not clogged by conditions, nor crippled by anything that the creature has to perform; but flowing freely forth as the air in the skies? The poor to whom the gospel is preached, value it; it is suitable to them; it is sweet and precious when the heart is brought down. 

-- J. C. Philpot

Good news

"The Gospel is not good news because we have “tribulation”, but because our Lord and Savior has of a certainty “overcome the world”. It is indeed a joyous privilege to endure “tribulation” as we serve our Lord. The joy is not that have we have “tribulation” in His service, but that we can show our love to Him by serving Him in spite of the “tribulation” associated with our service." -- J. C. Stanaland

The glorious gospel!

The law and gospel distinguished. (L.M., Hymn 121, Isaac Watts)

The law commands, and makes us know
What duties to our God we owe;
But 'tis the gospel must reveal
Where lies our strength to do his will.

The law discovers guilt and sin,
And shows how vile our hearts have been;
Only the gospel can express
Forgiving love and cleansing grace.

What curses doth the law denounce
Against the man that fails but once!
But in the gospel Christ appears
Pard'ning the guilt of num'rous years.

My soul, no more attempt to draw
Thy life and comfort from the law;
Fly to the hope the gospel gives;
The man that trusts the promise lives.

15 observations about the Gospel

For me shorthand, or the short answer for "what is the gospel" has always been that the gospel is the death, burial and resurrection of Jesus Christ according to the Scriptures. That is a true, but all 15 observations below indicate it is much more complicated than that.

1. The gospel, in some sense, begins with John the Baptist (Mark 1:1). But it was preached to Abraham (Galatians 3:8), and can also be called everlasting (Revelation 14:6).

2. The gospel can include a memorial story of a woman anointing Jesus with oil (Matthew 26:13).

3. The gospel can be preached (Mark 16:15; I Corinthians 1:17; 15:1).

4. The gospel belongs to the kingdom of God (Matthew 24:14; Mark 1:14-15).

5. The gospel includes and/or belongs to the grace of God (Acts 20:24).

6. The gospel is the power of God unto salvation (Acts 20:24 ).

7. The gospel can be obeyed or disobeyed. (Romans 10:16; II Thessalonians 1:8; I Peter 4:17).

8. The gospel can be received and "stood in" (1 Corinthians 15:1)

9. The gospel is the death, burial and resurrection of Jesus Christ according to the Scriptures (I Corinthians 15:1-4).

10. The gospel can be hid to them that are lost (II Corinthians 4:3-4).

11. The gospel is unique and unalterable (Galatians 1:6-8)

12. The gospel is the word of the truth (Colossians 1:5).

13. God by the gospel calls us to the obtaining of the glory of our Lord Jesus Christ (II Thessalonians 2:14).

14. Jesus Christ brings life and immortality to light through the gospel (2 Timothy 1:10).

15. The eternal word of the Lord is preached unto us by the gospel (I Peter 1:25).

The Gospel Trumpet

Hark! How the Gospel trumpet sounds!
Christ and free grace therein abounds;
Free grace to such as sinners be:
And if free grace,--why not for me?

The Savior died, and by His blood
Brought rebel sinners near to God;
He died to set the captives free:
And why, my soul, why not for thee?

The blood of Christ, how sweet it sounds,
To cleanse and heal the sinner’s wounds!
The streams thereof are rich and free:
And why, my soul, why not for me?

Thus Jesus came the poor to bless,
To clothe them with His righteousness;
That robe is spotless, full and free;
And why, my soul, why not for thee?

Eternal life by Christ is giv'n,
And sinful men are raised to heav'n;
Then sing of grace so rich and free,
And say, my soul, why not for thee?

By Charles Cole

The "gospel" in the stars

I first encountered the spurious idea of "the gospel in the stars" several years ago on the Baptist Board. The presenter of the idea there was also co-author of the internet article Signs in the Stars. Once in awhile others mention the subject and question it. So I thought I'd post this statement on the matter.

After reading Signs in the Stars by Lambert Dolphin, Malcolm Bowden, Barry Setterfield and Helen Fryman, I felt strongly that this "Gospel in the Stars" idea is based on finding something outside the Bible and then looking for proof-texts in the Bible to prop it up. "Surely" we must know that since God named the stars and gave them for signs, since the constellations and Zodiac are mentioned in the Bible, and since the wise men followed a star, and so forth, then it follows that God has written the story of Jesus Christ in the Zodiac!? However you approach it, there is a long road of "ifs" to tread to reach the destination.

After looking over the totality of the references given, it is my understanding that the weight of their argument rests on Genesis 15 coupled with Galatians 3, and Psalm 19 coupled with Romans 10.

According to this theory, since Abram was told to count the stars, and Paul said the seed was Christ, then it "must" follow that God wrote the gospel in the stars.!?

Genesis 15:1-6 - After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in the LORD; and he counted it to him for righteousness.

Galatians 3:5-18 - He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

There are several incorrect assumptions and some left out information. It is noted in the section "God’s Promise to Abraham" on the linked page that we must be very careful to separate two incidents where God speaks of the stars to Abraham (Gen. Chapters 15 & 22). Nevertheless, the author was not careful to address some other things (or was careful not to). It is mentioned that God preached the gospel to Abraham (Gal. 3:8), and then Gal. 3:6 is given to build the context for the star discussion being Genesis 15 only. Yet the reference of Galatians 3:8 to Genesis 12:3 (which stands between in the discussion) is skipped over: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." [cf. Gen. 12:3 - "...in thee shall all families of the earth be blessed."] So God preaching the gospel to Abraham is not associated chronologically by Paul with Gen. 15, but with Gen. 12. Also, Paul does not bring up the fact that the seed is singular to address some imagined gospel in the stars, but to explain God’s covenant with Abraham and to explain how the promise is by faith and not law. The inheritance was by confirmed in Christ, some 400 years before the law was given, and the law cannot cancel it. The point of the promise to the seed (singular) Christ does not contradict the fact that Abraham would have an innumerable seed, but in fact shows how it is fulfilled spiritually. In the seed Christ there is a great multitude which no man can number, of all nations, tongues and people.

Galatians 3:26-29 For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

When one plugs the gospel in the stars idea back into Genesis 15:5, it comes out something like this: "And God brought Abram outside and said, Look up in the sky and tell the story of the zodiac, if you’re able to tell it: and God said to him, So shall Christ be. And Abram believed what God told him about Christ in the stars; and God counted it to him for righteousness."

There are a number of problems with this. It is interesting that the "gospel in the stars" theorists point out that words for constellations and the zodiac are mentioned in the Bible, but fail to point out they are not used here. Here God told Abram to look at the stars (kokab). Constellations are stars, but stars are not necessarily constellations. There is a difference in the Hebrews words translated "count" (or "number" in the KJV). But any assumption that "caphar" cannot mean to number or count as in making a census is incorrect. And "manah" (used in Genesis 13) can mean "tell".

Genesis 12:3 - And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. 13:16 - And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. 15:5 - And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 17:16 - And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. 22:17 - That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

Hebrews 11:12 - Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

Psalm 19:1-6 - The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.

Romans 10:12-21 - For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

While some may think the Psalm/Romans reference is so explicit that there is no getting around that this is a rather direct reference to the Gospel being written in the signs of the zodiac, that interpretation actually contradicts some obvious things about the passage.

The "gospel in the stars" is told or taught and passed down from generation to generation, therefore only available to those who have been taught it. But whatever the Psalmist and Paul speak of is universal.

It is universal geographically (through all the earth), but it is my understanding that all the constellations are not visible from all places in the world. Whether they are or not, the "gospel in the stars" has not been passed down to every single individual through all the earth who has ever lived. Such is historical nonsense.

It is universal chronologically (Day unto day...and night unto night), but the "gospel in the stars" is limited by time – the time it takes to tell it and pass it on chronologically from generation to generation (or fail to pass it on). [I would also note that the so-called "gospel in the stars" is only visible at night time.]

World Book @ Nasa states, "Some constellations can be seen only during certain seasons due to the earth's annual revolution around the sun. The part of the sky visible at night at a particular place gradually changes as the earth moves around the sun. Also, observers at different latitudes see different parts of the sky. An observer at the equator can view all the constellations during the course of a year, but an observer at the North or the South Pole can see only a single hemisphere of constellations."

It is universal, according to context, to all people of all times, while – even if true – the "gospel in the stars" is limited to only those of whatever time and geography who have been told it.

Anyone who believes the Genesis creation account will not be surprised that some forms of the truth have survived in different cultures, since we all descended from Adam (and later, Noah). Nevertheless, the "gospel in the stars" as presented on the above linked page neither came from Adam nor existed in all different cultures. I don't buy it.