An Abbreviated Gospel is a False Gospel

     The doctor prescribes 500 mg of calcium chloride to save a patient’s life. The nurse doesn’t read the doctor’s instructions thoroughly enough and gives only 50 mg of the life-saving drug. The patient, who trusted the doctor, dies because of a negligent intermediary.

     At a business I stopped at while traveling, I found a small laminated card someone had left as an attempt to evangelize. It was entitled, “How to Make Peace with God to Have the Peace of God.” On the front the following scriptures are cited: John 3:16; Romans 5:1; Luke 9:56; Romans 3:23; 6:23; 10:9, 10, 13. The reverse side begins with the following statement: “If after reading these scriptures from God’s word (the Bible) you are ready to accept Jesus Christ as Lord of your life, here is …” Then under the heading, “What You Must Do,” the following points are made: “1. Admit your need (I am a sinner). 2. Be willing to turn from sin (repent). 3. Believe that Jesus Christ died for you (on the Cross). 4. Through prayer, invite Jesus Christ to come in and control your life. (Receive Him as Savior and Lord.)”

     Next, under the heading, “What To Pray,” the following is written: “Dear Father, I know that I am a sinner and need forgiveness. I believe that Christ died for my sin. I am willing to turn from sin. I now invite Jesus Christ to come into my heart and life as my personal Savior. I am willing by God’s grace to follow and obey Christ as the Lord of my life.”

     The next statement reads, “This is just the beginning of a wonderful new life with Christ.” The final heading is “Now,” followed by these concluding points: “1. Read your Bible every day to get to know Christ better. 2. Talk to God in prayer every day. 3. Tell others about Christ. 4. Be baptized, worship, fellowship, and serve with other Christians in a church where Christ is preached.”

Initial Observations …

     I appreciate the fact that someone has enough convictions about his or her faith to want to share it. What concerns me, however, is the idea that the entire gospel plan of salvation, that took sixteen centuries to record in a collection of sixty-six documents, can be boiled down to a tiny handful of unconnected Bible verses and a few simplistic instructions on a 3x2″ card. The danger is that essential information is left out, the divine will is misconstrued, and the uninformed are misinformed.

A Critique …

     The selected scripture references on the front side of the card give the misleading appearance of a biblical basis for what is actually a preconceived and overly-simplified version of the divine plan of redemption. Since no consideration has been given to the surrounding contexts, the intended message of each passage is missed or distorted.

     The John 3:16 citation ignores the full conversation and the rest of the chapter, which qualifies and expands the twenty-five-word statement.¹ Citing Luke 9:56 demonstrates ignorance of a textual variant among Greek manuscripts missing the words about the Lord’s desire to save (cf. ASV, CSB, ESV, ISV, NIV).² Apparently consideration has not been given to readers who may only have access to a Bible version that simply reads, “they went to another village.” And the cherry-picked citations from Romans give a false impression to those unaware that the epistle was written to people already saved (1:7), having been baptized into Christ according to the obedience of faith (1:5, 16; 6:1-5, 16-18; 16:26).

Filling in the Gaps …

     The gospel plan of salvation is our gracious God seeking to reconcile sinners to himself through the life, death, burial, and resurrection of his Son, the Lord Jesus Christ, in a unified body of forgiven disciples. Our response to this divine plan can be summarized as follows (see Acts 1:1–28:31).

     Hear (listen to, understand, heed) the gospel message (Acts 2:22, 37; 3:22) – and keep on hearing, receptively and responsively (Rom. 10:17; Eph. 4:21, 29; Phil. 4:9). Believe the gospel message (Acts 4:4; 18:8; 9:42) – and continue believing while increasing in faith (Rom. 3:22; 4:11, 24; 10:4; 2 Pet. 1:5-7). Repent of (turn away from) sinful attitudes and behaviors (Acts 2:38; 3:19) – and don’t stop repenting (Acts 8:22; Rom. 6:1-18; 2 Cor. 7:9-10). Confess faith in the Lord Jesus Christ (Matt. 10:32; 1 Tim. 6:12) – and keep on confessing (Rom. 10:9-10; 2 Cor. 9:13; Heb. 4:14; 10:23). Be immersed in water for forgiveness of past sins by Christ’s blood (Acts 2:38; 8:36-39; 22:16), entering (“into”) Christ and his emblematic body, the church, the community of the saved (Acts 2:41-47; 1 Cor. 12:13; Gal. 3:26-27), raised to live a new life (Rom. 6:3-5; Col. 2:11-13; 3:1-3). Then remain faithful (Acts 2:42; 14:22) as an active and devoted member of Christ’s body – universally (Eph. 3:6; 5:23; 1 Pet. 2:17) and locally (Rom. 12:3-13; 1 Cor. 12:12-27); a loyal citizen of his spiritual kingdom (Eph. 2:19; Col. 1:9-18).

      Simply finding “a church where Christ is preached,” in today’s religiously diluted and deluded environment, is a directive that almost certainly invites the proverbial “wild goose chase.” To narrow down the search, here is a general overview <Link>, with a more focused search here <Link>. On the essential role of the church in the divine scheme of redemption, here is a helpful study <Link>.

Conclusion

     There can be no legitimate shortcuts when it comes to such eternally consequential matters as learning, obeying, and sharing the revealed will of God. Leaving religious literature in a public place is not a bad idea, as long as those who might read it are not led astray and are given enough directions to reasonably access the whole counsel of God.

--Kevin L. Moore

Endnotes:

     ¹ See A Closer Look at John 3:16.

     ² See The Text of the NT Part 1, and Part 2.

Related Posts: What Must I Do to Be Saved?, And With Many Other Words, Hypothetical Faith 

Related articles: Neal Pollard, Heaven or Not? 

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Hypothetical Faith

     “Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God’ …. After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized. Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized” (John 3:5, 22, 23).¹ “Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’” (Acts 2:38). “‘And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord’” (Acts 22:16). “For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ” (Gal. 3:26-27). “There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Pet. 3:21).²

     What does God require in order to receive his gracious gift of forgiveness and salvation? Not one of the above scriptures discounts believing in Jesus, repenting of sins, or confessing faith. Why, then, do so many have trouble accepting baptism as a divine requisite? I’ve heard people retort, “But what about the person on his deathbed? If he accepts Jesus in his heart, surely the Lord will save him without baptism!” Or for a more emotionally stirring argument, “What about the soldier dying on the battlefield? If he can’t get baptized but says the sinners prayer, are you saying he won’t be saved?!” Maybe you’ve heard this one: “What if the person dies in a car wreck on the way to the baptistery? Is he going to burn in hell forever just because he wasn’t dunked in water?!!!!”

     What are we to make of these hypothetical scenarios? They certainly stir the emotions, but do they affirm the truth? Do they provide a solid foundation upon which to build one’s faith? Here are six points to consider.

1. Hypotheticals do not change what the Bible says. A deathbed experience won’t make Mark 16:16 say, “He who believes and is not baptized will be saved...” One might cherry pick verses emphasizing faith, but this won’t eliminate all the other passages that link saving faith to obedience.³

2. Hypotheticals do not overrule divine providence. If “God desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4), surely he will providentially ensure that everyone who is willing has the opportunity to learn and obey the truth. Did you notice that the truth-seeking Ethiopian official didn’t die in a chariot crash before he found a body of water as he learned the truth of the gospel? (Acts 8:26-39)

3. Hypotheticals do not eliminate personal responsibility. “The Lord looks down from heaven upon the children of men, to see if there are any who understand, who seek God” (Psa. 14:2; cf. Matt. 7:7; John 7:17; Acts 17:27). What has the ninety-year-old man on his deathbed been doing the past ninety years? When people dismiss God until the last moment or until it’s too late, neither God nor his inspired word is to be blamed (2 Cor. 6:2).

4. Hypotheticals do not support logical conclusions that can’t be consistently applied. What if the soldier on the battlefield dies before engendering faith in his heart? Does this tragic scenario eliminate faith from the salvation process? If not, why stop short of baptism? What about repentance, or anything else the Lord requires? 

5. Hypotheticals do not excuse those who aren’t in these situations. Even if I were convinced that God saves an incapacitated person without baptism, how does this affect what is required of me or anyone else who is fully capable of obeying the whole counsel of God?

6. Hypotheticals do not determine one’s eternal destiny. After death, it’s in God’s hands (Heb. 9:27). I’m happy to leave the final judgment to him. But as long as I have a beating heart in my chest and still have my mental faculties, I am compelled to study, learn, obey, teach, and defend the truth of God’s word.

     People are separated from God because of sin (Isa. 59:2; Rom. 3:23). Reconciliation is offered through God's Son, but an obedient response is required (2 Thess. 1:8; Heb. 5:9). Don’t just pick and choose what you want to accept from the Bible, while dismissing everything else. Don’t tenaciously cling to long-held preconceptions that may very well be misconceptions. Don’t substitute emotional arguments for biblical truth. And don’t build your faith on the shaky ground of hypotheticals.

--Kevin L. Moore

Endnotes:

     ¹ Scripture quotations are from the NKJV.

     ² See also Matt. 28:18-20; Mark 16:15-16; Acts 8:12-13, 35-39; 9:18; 10:33, 48; 16:15, 33; 18:8; 19:5; Rom. 6:3-5, 17-18; 1 Cor. 12:13; Eph. 4:5; Col. 2:12; Tit. 3:5; Heb. 10:22.

     ³ See Matt. 7:21; Luke 6:46; John 3:21; 7:17; 8:12, 51; 14:15, 21-24; 15:10-14; Rom. 1:5; 5:19; 6:16-18; 15:18; 16:19, 26; 2 Cor. 7:15; 10:5, 6; Gal. 5:6; 1 Thess. 1:8; Philem. 21; Heb. 5:8-9; Jas. 2:14-26; 1 John 2:3-5; cf. Rom. 10:16; Phil. 2:12.

Related Posts: What Must I Do to Be Saved?, Thief on the Cross, Abbreviated Gospel, What if I'm Too Late?

Related articles: Wes McAdams' Baptism 'Because Of' or 'For'?, Dave Miller's Born of Water

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The Most Powerful Argument Against God?

     One of the greatest obstacles for many in accepting the reality of God is the problem of evil, pain, and suffering. The argument can be traced as far back as the Greek philosopher Epicurus ca. 300 BC. If God is all-good and all-powerful, why does evil exist? If he desires to take away evil from the world but cannot, he is not all-powerful. If he can take away evil but does not, he is not all-good. If he is neither willing nor capable, he is neither all-good nor all-powerful. If he is both willing and capable, why does evil exist?   

     On the surface this may sound like a compelling argument, but is it valid? If the logic is so incontrovertible, why have there been staunch theists long before, during, and ever since the time of Epicurus?

The Question is Reasonable, But is the Conclusion Reasonable?

     Do “bad things” necessarily disprove the existence of a supreme causal entity beyond our universe? Do “bad things” then prove that something does come from nothing, that lifeless matter does generate intelligent life, and that specified complexity (intelligent design) does happen randomly without a purposeful designer?¹ Do our unanswered questions eliminate the answers we already have? Is human ignorance so powerful that it justifies the rejection of any supernatural creative force outside our universe and beyond our comprehension? If there is a problem we have difficulty understanding, might we be the problem? Is it possible that there is a purpose to the “bad” that we are not grasping, or perhaps the “bad” has a solution we are not looking for or not willing to accept?²

The Question No one Seems to be Asking …

     Why is there so much “good” in the world? Why isn’t anyone asking that question? If there is a black dot on an otherwise blank page, and passers-by are asked what they see, almost everyone will hone in on the black dot. Why? What about the rest of the page – the vast majority of the page – that surrounds the dot? We tend to be so focused on tiny abnormalities that we fail to see and appreciate everything else. The reality of evil, pain, and suffering grabs most of our attention because it’s not normal. With all the negativity in our newscasts and conversations, we seem oblivious to the plethoric beauty and decency in this less-than-perfect world. How do we explain love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control? If we are merely an evolutionary accident of amoral, unintentional, mindless forces directed by nothing and heading nowhere, there ought to be a whole lot more “bad” and a whole lot less “good” than there actually is.

     Maybe we’re asking the wrong question. To say – “Why is ‘evil’ in the world?” – presupposes: (a) knowledge of what constitutes “evil,” (b) knowledge (and appreciation) of what constitutes the contrasting “good,” and (c) an objective standard beyond oneself that determines what is “evil” and what is “good.” Is abortion evil or good? Is genocide evil or good? Who decides? You? Me? Adolf Hitler? Mother Teresa? Nazi Germany? ISIS? The society in which I live? Someone else’s society? Or is there an objective standard beyond any individual or social group? The question presupposes a higher authority (God?).³

     The irony is that evil and suffering exist, not because there is no God but because people reject God and then live accordingly. “The fool has said in his heart, ‘There is no God.’ They are corrupt, They have done abominable works …” (Psalm 14:1). While the basis of the world’s evil lies in a practical denial of God, this is frequently twisted around to serve as what appears to be one of the most powerful objections to God’s existence.

Starting with a False Premise  

     Those who reject the God of the Bible because of evil, pain, and suffering are actually rejecting a misconceived version of God. It is true that the God of the Bible is all-good and all-powerful,⁴ but it is not true that he is only all-good and all-powerful. There are other aspects of his nature that provide a fuller, more balanced image. To assert that the God of the Bible can do anything and always gets what he wants is a fallacy not based in scripture. There are some things he cannot do. He cannot lie (Titus 1:2). He cannot be tempted by evil (James 1:13). He cannot do what is logically contradictory or impossible, like make a “square circle” or create a “married bachelor.” While the God of the Bible is sovereign,⁵ this doesn’t mean he always gets what he wants. Even though he desires all to be saved (1 Tim. 2:4), not all are willing to accept his conditions of salvation (Matt. 7:21; 23:37; etc.). God cannot be understood apart from all his attributes: justice, holiness, love, mercy, forbearance, et al., which, by the way, are often left out of the conversation.

A Revised Premise

     In order to have the greatest state of goodness in the world, it is necessary for some specific goods to exist that entail the possibility of certain evils. Humans are designed with the ability to think and the freedom to choose. A God of love doesn’t force us to act against our wills but grants freedom. The blessing of freedom involves choice, and choice includes not only the possibility of making good decisions but also bad ones. It is impossible for God to have made us free moral agents and yet take away our capability of making wrong choices. Freedom without choice is a logical contradiction.     

     Now God has provided an instruction manual to guide us in the right direction (2 Tim. 3:16-17), but when people disregard divine directives and make bad decisions, pain and suffering often result. It is man, not God, who has created slavery, whips, bombs, death camps, liquor, pornography, pollution, environmental destruction, false religion, and so on. The gift of freedom, when misused, accounts for the majority of human misery.⁶

Is All Suffering Evil?

     Most consider something good if it brings pleasure and bad if it causes pain, but this is shallow and shortsighted. What about things such as courage, patience, resilience, and determination? The imperfections of this world serve a purpose in allowing us to grow and develop into mature, responsible beings in a way that would otherwise not be possible. The suffering we see in the lives of others provides opportunities for compassion and service. God’s desire for his creatures seems to be, not the suffering itself, but the positive and beneficial effects. “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Rom. 5:3-4 ESV).

     Hardships also help to create an acknowledgment of human weakness and the need for God in one’s life. Pride and arrogance are self-destructive traits (Prov. 16:18), but suffering has a way of helping put things in perspective. It is said that when a man is flat on his back, the only direction he can look is up. “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psa. 73:26).⁷

Conclusion

     The problem of evil, pain, and suffering may offer an excuse for rejecting God, but it provides no solid proof that God isn’t real. It’s okay to have questions, but it’s not okay to ignore answers that challenge unfounded preconceptions. Whether or not I’m contributing to making this world a better place, how is shaking my fist at the concept of God going to make any positive difference?

Endnotes:

     ¹ See Are You Sure About God? (Part 2).

     ² See Richard Parr, “Big Questions of Life: Is there a God?,” HubPages (23 Oct. 2015), <Link>.

     ³ Listen to the thought-provoking exchange between atheist David Silverman and theist Frank Turek on this question, <Link>. Also Dennis Prager's commentary on Subjective vs. Objective Morality, <Link>.

     ⁴ Psa. 18:30; 19:7; 136:1; 147:5; Jer. 32:17; etc.

     ⁵ Isa. 46:9-10; Dan. 4:35; Psa. 115:3; 1 Tim. 6:15; etc.

     ⁶ Even natural calamities are ultimately linked to human sin. From a biblical perspective, the earth’s environment today is significantly different than it was prior to the catastrophic global flood (Gen. 6–9). See Wayne Jackson’s “Why Do Natural Disasters Happen?” <Link>, where he observes: “No wickedness, no Flood. No Flood, no change of earth’s environment. No change of earth’s environment, no geological disasters. Thus, no wickedness, no geological disasters.”
    ⁷ The last portion of this article is a revised version of the 8th June 2016 post, <If God is So Good ...>.

Related posts: Where's the Proof of God?, Religion Explained? 

Related articles: Kyle Butt, Providence and Evil 

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