Contending for the Faith Against the Heresies of our Times

In addition to preaching the Gospel to the lost (Mk.16:15), and teaching all the Word of God to the saved (Matt.28:20), it is also the solemn duty of the Lord’s servants to “earnestly contend for the faith which was once delivered unto the saints” (Jude 3); for they are “set for the defence of the gospel” (Phil.1:17). Thus, not only are they to be “holding forth the word of life” (Phil.2:16), but also, they are to be “holding fast the faithful word” as they have been taught, that they “may be able by sound doctrine both to exhort and to convince the gainsayers” (Tit.1:9). They are to actively and vociferously stand against the heretical errors of the age. When a servant of the Lord does this, then only will it be truly said of him, as it was of David of old, that he “served his own generation by the will of God” (Acts 13:36).

Every age has its heresies with which the Church must contend. Some are perennial — they are faced by the Church in almost every age. Romanism, for example, and Arminianism, are evils against which the Church of Christ has had to contend for centuries. Others, however, are peculiar to certain periods in the Church’s history.   Continue at Shaun Willcock

The Explicit Gospel

The “gospel” is a hot topic in evangelicalism today yet Matt Chandler is concerned, and rightly so, that Christians are not always using the word to mean the same thing (p. 13). Chandler wants to sharpen our definition under the heading “The Explicit Gospel,” however he seems to use the term in at least two ways. First, he fears that too many church goers have assumed they understand the good news but have never been taught explicitly what the gospel entails. They have confused the true gospel with “Christian Moralistic Therapeutic Deism” (pp. 13, 203). Such people need a clear, “explicit” presentation of the good news. This leads to the second use of the “explicit” gospel, that of the “full gospel” (p. 111) (not to be confused with the full gospel of Pentecostalism). The full gospel has two prongs, the first of which the author calls “the gospel on the ground” and the second he terms “the gospel in the air.” The book is then divided into three parts, the first devoted to the gospel on the ground, the second to the gospel in the air and the third to implications and applications.

In the first section, the “gospel on the ground” is described as what evangelicals traditionally have understood the gospel to mean – the gospel of redemption involving God, man (sin), Christ and response. Chandler’s understanding of this prong of the gospel is solid and helpful. Despite a couple of crude remarks (pp. 28, 41) he richly points the reader to a God-centered approach to the Lord, the Bible and a godly life instead of a man-centered one (pp. 32-35). We must be careful to not worship God’s good gifts but the Giver Himself (p. 36). Chandler emphasizes the horribleness of sin, man’s depravity and God’s wrath (pp. 40-51), and demonstrates that the law can diagnose our sin problem but not cure it; only the substitutionary sacrifice of Christ can appease God’s wrath, atone for our sins and make us right before a Holy God. But this good news demands the response of faith (pp. 84-85). Chandler makes clear that the preaching of the gospel on the ground will not always awaken hearts – more often it hardens hearts (pp. 63-82) and thus our ministries will be judged by God on our faithfulness, not on numbers (pp. 72-77). Chandler exposes the modern mistake of some who avoid presenting the explicit gospel, choosing rather to just “hang out” and live incarnationally. He states, “We are never, ever, ever going to make Christianity so cool that everybody wants it. That is a fool’s errand” (p. 80). Amen! The gospel must be verbally presented or people will never understand the message (pp. 80-82).   Continue at Gary Gilley