Sam Storms: In Romans 16:26 Paul explicitly declares that it is the “command of the eternal God” (v. 26) that we take the glorious, good news of the gospel to every tribe and tongue and people and nation. In other words, evangelism and mission are not optional! If you wonder why here at Bridgeway we have devoted at least 12% of our income to missions, both local and global, both to church plants and ministries that make the gospel known around the world, here is the answer. Why do we care about what our missionaries and church planters are doing in Japan and in the Czech Republic and in Turkey and in India and in England and in Slovenia and in Germany and even here in the ever-increasingly pagan United States of America? It is because this is the “command” of our eternal God! And how do we do this? It isn’t only by contributing financial support. It is primarily through “the preaching
Sam Storms: I fear we often have an unrealistic image of the Apostle Paul. We tend to think of him as if he were some combination of a Navy Seal and a Super-Hero. And yet, Paul knew what it was like to experience human weakness. When he described his ministry in the city of Corinth he said that he was with them “in weakness and in fear and in much trembling” (1 Cor. 2:3). I don’t need to tell any of you what it is like to feel weak and inadequate and overwhelmed. But here is the good news: The gospel can strengthen you! The gospel can empower you! The gospel can supply you with whatever you need to remain faithful to the Lord and to accomplish whatever he’s called you to do. How, you ask? I’ve got a lot of answers! Consider your suffering. The only way you can suffer unjustly without growing bitter and resentful is tied directly to
Derek Thomas: Some twenty years ago, I spoke at a conference in Iowa along with Jerry Bridges. In a breakout session, I sat in the rear and listened to him explain why Christians need the gospel too. This was a recent insight, he confessed. In subsequent editions of his book Disciplines of Grace, he added this insight. I must confess that I have thought about it frequently ever since. At one level, the statement seems obvious. Of course Christians need the gospel every day. How could it be otherwise? When Paul writes to the church in Rome, he begins by saying, “So I am eager to preach the gospel to you also who are in Rome” (Rom. 1:15). The letter is addressed to professing Christians in Rome who, Paul reasons, need to hear the gospel again. He concludes the letter with these words: “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ” (16:25).
By Sean DeMars Explain the True Gospel How do we help our family members, friends, coworkers, or even fellow church members who are swept up in the prosperity gospel? Here are a few simple ideas as you prayerfully engage their error. The most important way to help is to teach them a right understanding of the gospel. According to Scripture, the gospel says we were dead in sin (Eph. 2:1), separated from God, and destined for his holy wrath (Isa. 59:2). But even when we were dead in our sins, God loved us and sent his Son to die for us (Rom. 5:8). Through Jesus’s death and resurrection, God has reconciled us to himself (2 Cor. 5:18). The benefits of Christ’s work are applied to us personally when we recognize this message to be true and respond by repenting of our sin and trusting in Christ alone, joyfully recognizing Jesus’s lordship over our lives (Mark 1:15; Rom. 10:9; 1 John 5:3). This
Alistair Begg: Not all who profess faith in Christ actually follow Him. Not all who give lip service to Christianity necessarily know its truth. Various warning passages (e.g., Heb. 2:1–4; 3:7–4:13; 1 John 2:19), along with Jesus’ own words in the Gospels (e.g., Matt. 7:23; 25:41; Luke 13:27), alert us to the possibility that we can appear to have a relationship with Jesus and even enjoy the fellowship of close Christian community without finding a home in heaven in the end. When Self-Effort Strikes Some of us have been awakened to the truth about who Jesus is. We’ve seen the seriousness of our own sinfulness. We know that sin isn’t merely a generic problem but something that dwells in our hearts. We may be under the teaching of the Bible and even find ourselves agreeing with much of what it says—especially about our need for redemption. But it is precisely at this point that we are so prone to take a dreadfully wrong turn. Self-effort kicks
Adam McClendon: Herman Bavinck said the big question in religion comes down to this: what must we do to be saved? How we answer that question, of course, determines the kind of religion we have. We can answer it any number of ways. We have no lack of religions. Some say we’re saved by our good works. Some say by our lack of bad works. Others strive for an enlightened state. Yet more sacrifice to appease the wrath of the gods, crossing their fingers it’s enough by the last breath. Still others (the right ones, I believe) put their full hope in a Savior. Just as we answer the all-important question individually, we also do so corporately. In fact, that’s what the church is. Every church is answering the question. And the question we must ask of every church is what is their answer? In other words, every church has something at the center. Something driving the gatherings, the activities,
Burk Parsons: The twentieth-century British pastor D. Martyn Lloyd-Jones said, “If we only spent more of our time in looking at Christ we should soon forget ourselves.” Fixing our eyes on Christ is the first step and the entire path of the Christian life. We don’t look to Christ in faith to be saved and then look to ourselves to persevere. We trust Christ alone as our Savior and look to Christ alone and follow Him as our Lord. In order to look to Christ as our Savior and Lord, we need new eyes and a new heart. We are born spiritually dead and blind in sin, with our eyes fixed on ourselves and our own glory, but God the Holy Spirit strips the inherited blindfolds from our eyes and graciously rips out our hard hearts and gives us new hearts that love Him and new eyes that see Him. Yet even as Christians who have been declared righteous by
David Mathis: I was a freshman in college when I first heard a preacher named John Piper. I was piled into a van with some older students who had recruited me to go to a weekend men’s retreat with a college ministry. One of the guys played for us a message called “Doing Missions When Dying Is Gain.” The reason I mention it is because that message was the first thing to come to mind when I received this topic for our few minutes together: “The Certain Triumph of the Gospel.” I had grown up in church, but up to that point, Matthew 24:14 had never really landed on me. It was the first verse that Piper quoted in that missions message. These are the words of Jesus: This gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Matthew 24:14) As a 19-year-old, who wanted my little life
Brian Chapell: Right application of Scripture necessitates Herman Ridderbos’s famous insight into Paul’s theology. Every imperative of Scripture (what we are to do for God) rests on the indicative (who we are in our relationship with God), and the order is not reversible (Acts 16:14–16; Col. 3:1–5; 1 John 5:1–5).[i] The human instinct with every non-Christian religion reverses the order, teaching that who we are before God is based on what we do for God. Thus, any preaching that is distinctively Christian must keep listeners from confusing, or inverting, our “who” and our “do.” What Christians do is based on who we are in Christ. We obey because God has loved us and united us to himself by his Son; we are not united to God, nor do we make him love us, because we have obeyed him. Our obedience is a response to his love, not a purchase of it. We keep this indicative-imperative relationship clear, not by when we happen to mention each element in a sermon, but by making sure
John Piper: What was the most loving thing Jesus could do for us? What was the endpoint, the highest good, of the gospel? Redemption? Forgiveness? Justification? Reconciliation? Sanctification? Adoption? Are not all of these great wonders simply means to something greater? Something final? Something that Jesus asked his Father to give us? “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me” (John 17:24). The Christian gospel is “the gospel of the glory of Christ” because its final aim is that we would see and savor and show the glory of Christ. For this is none other than the glory of God. “He is the radiance of the glory of God and the exact imprint of his nature” (Hebrews 1:3). “He is the image of the invisible God” (Colossians 1:15). When the light of the gospel shines in our hearts, it is “the light of
Cameron Smart: Some people believe that the gospel is only useful for evangelism—a message only unbelievers need to hear. Yet the Bible teaches that followers of Jesus need to continue hearing the gospel even after they are born again. Christians should meditate on the gospel every day in their personal Bible reading, and pastors should preach the gospel in every sermon. We regularly need to hear about the life, death, burial, resurrection, and ascension of Jesus, as well as the call to repent of our sins and turn to Jesus in faith. Here are eight reasons we need to hear gospel truths each and every day: To evoke praise and thanks to God. God our Father is the one who should be in the news headlines each day. Rather than taking his incredible saving works on our behalf for granted, we should daily meditate on what he has done in Christ and offer up to him the worship and thanksgiving of
By Sam Storms: As much as we hear about the gospel of Jesus Christ one would think that everyone is on the same page when it comes to defining this word. Sadly, that is not the case. So just what is the gospel? How might we define it? Here are ten things to keep in mind. (1) The “gospel” is the gloriously great good news of what our triune God has graciously done in the incarnation, life, death, and resurrection of Jesus Christ to satisfy his own wrath against us and to secure the forgiveness of sins and perfect righteousness for all who trust in him by faith alone. Christ fulfilled, on our behalf, the perfectly obedient life under God’s law that we should have lived, but never could. He died, in our place, the death that we deserved to suffer but now never will. And by his rising from the dead he secures for those who believe the promise
By Eric Beach: Over the last decade, the term “gospel centered” has grown in popularity among parishioners, pastors, and publishers. While I commend many of the gospel-centered resources available today, some purveyors of a “gospel-centered” message unintentionally end up neglecting the entirety of the Bible’s teaching on both the law and the gospel. From the earliest days of the Protestant Reformation, the magisterial reformers such as Martin Luther and John Calvin recognized that Scripture contains both the law of God (his commands) and the gospel of God (his promises of salvation). They, and many of their heirs, saw this paradigm as important for understanding and applying Scripture rightly. As a result, the Lutheran and Reformed traditions understood the vital importance of teaching the law and the gospel to both non-Christians and Christians. Today, teachers who emphasize the gospel and functionally deemphasize the law can generate a number of unintended pastoral problems. TEACH CHRISTIANS HOW TO OBEY First, “gospel centered” preaching that functionally excludes “law
Sam Storms: Many have reached a saturation point when it comes to the notion of gospel centrality. “Enough already,” they cry, with more than a little exasperation. I understand this reaction. We who identify as evangelicals are good at taking what is otherwise a fully biblical term or concept and beating it into the ground or pounding it into the heads of our people. So, yes, it’s possible for us to grow justifiably weary of certain terminology. After years of watching “gospel-centered” be used as an adjective to describe everything from children’s ministry to a Wednesday night pot-luck dinner to global missions, I pray that we not lose sight of how indescribably important the gospel actually is. So I thought it might be helpful if we simply let Scripture address the matter. This post, therefore, is designed for those of you who, in your understandable frustration with what has often become a mindless and repetitive use of the language of gospel-centrality,
Sam Storms: The 13th reason why we stink at evangelism is simply that people don’t actually know what the gospel is, or if they do know it, they struggle to articulate it in face-to-face conversations with unbelievers. Feeling ill-equipped to explain the gospel, they look for ways to avoid interaction with non-Christians. So what is the gospel? I was greatly helped by Tim Keller in answering this question, as he identified one of the major mistakes people make in thinking of the gospel. He explained how most Christians live in an “if / then” relationship with God. If I do what is right, then God will love me. If I give extra money to missions, then God will provide me with a raise at work. If I avoid sinful habits, then I will be spared suffering and humiliation, etc. It’s a conditional relationship that is based on the principle of merit. The gospel calls us to live in a “because /
THOSE WHO HAVE BEEN CHANGED AND SHAPED BY THE GOSPEL CANNOT HELP BUT SPEAK AND SHARE THE GOSPEL Paul Akin: The emphasis on good conduct and “witness without a word,” in 1 Peter might lead some to assume that verbal witness was not a priority for Peter and the witness of early Christians in Asia Minor. On the contrary, Peter, the apostle who preached the gospel to thousands on the day of Pentecost (Acts 2), demonstrates in his first letter that verbal proclamation of the gospel is central to Christian witness and mission in the world. Tom Schreiner writes, “The declaration of God’s praises includes both worship and evangelism, spreading the good news of God’s saving wonders to all peoples.” It is imperative for Christians around the world to rightly understand not only the missional nature of their identity and lifestyle, but also the critical gospel message that they must explain while living in the midst of a non-Christian world.
Denny Burk: Evangelicals sometimes have ways of speaking and communicating that actually leave out crucial aspects of the gospel. Perhaps the following scenario will be familiar to you. A parent comes to me and says, “Pastor, my 8-year old child wants to meet with you about getting baptized.” We agree to meet, I sit down with the parent and with the child, and I say, “Johnny, why do you want to get baptized?” He replies, “Because I don’t want to go to hell.” I clarify, “Yes, but Johnny, getting baptized doesn’t save you. You have to accept Jesus into your heart in order to be saved.” Johnny askes, “How do I do that?” I reply, “All you have to do is ask Him to forgive you of your sins, and then ask Him to come into your heart.” And so we kneel and pray, and Johnny asks Jesus to forgive him of his sins and to come and live in his heart. We make arrangements for his baptism on the very next
W. Robert Godfrey: Many Christians, churches, and organizations regularly use the word gospel to describe their convictions. Theological controversies have occurred and do occur over the meaning of the gospel and who preaches it faithfully. What does that familiar word gospel mean? The best way to answer that question is to turn to the Bible. In the Greek New Testament, the noun euangelion (“gospel”) appears just over seventy times. Since, in one sense, the whole New Testament is about the gospel, we might have expected the word to have been used more frequently. Even more surprisingly, its use varies greatly among the authors of the New Testament books. Paul uses the word more than three times as often as all the other authors combined. Most of the other uses are found in Matthew and Mark, with very few, if any, in Luke, John, Peter, and James. The word gospel most simply means “good news.” The word is not unique to the Christian message, but it was also used in the
Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,and of instruction about washings,[a] the laying on of hands, the resurrection of the dead, and eternal judgment. — Hebrews 6:1-2 Jared Wilson: Doesn’t the author of Hebrews tell us to move on from elementary gospel truths (6:1-2)? This may seem like an odd question, but it is one I get occasionally whenever I stump hard for constantly returning to the centrality of Christ’s finished work for both the lost and the found. I remember several years ago a fairly prominent evangelical scholar citing this passage in his criticism of me on this very point. Just yesterday I was reminded again by a critic online of the alleged “graduation” from the gospel encouraged by Hebrews 6. And yet, the apostle Paul tells us in the opening verses of 1 Corinthians 15 that the gospel is of first importance.
John MacArthur: A Mormon asked me this question a number of years ago, and through the years, I’ve asked a number of people this question, and I wanted to get your opinion. Can you become a Christian if you deny the Trinity? Answer: I would answer, “No.” If you don’t believe in the Trinity, then you don’t understand who God is. You may say the word “God” but you don’t understand His nature. Second, you couldn’t possibly understand who Christ is — that He is God in human flesh. The Incarnation of Christ is an essential component of the biblical gospel, as John 1:1-14 and many other biblical passages make clear. To deny the Trinity is to deny the Incarnation. And to deny the Incarnation is to wrongly understand the true gospel. In saying that, I realize that such an answer is going to not only impact people that you may have witnessed to (like Mormons), but it also applies to some