What is the Gospel?

by Shawn Kennedy

When you think about words that are used, abused and highly misunderstood in our culture today, one word in particular rises to the top. It is the word love. We use the word love in our culture to describe our thoughts and feelings for just about anything and everything.

A person wakes up in the morning and quickly jumps into the shower. As the warm water runs over their head, they say to themselves, “I love warm showers.” Then they make their way into the kitchen for a cup of coffee and as they sip the coffee, they say out loud with a smile, “I love coffee in the morning.” They leave their house saying to their spouse and children, “I love you, have a great day.” They pray on their way to work and end the prayer by saying, “I love you God.” When they get in the office, they scan their Facebook account, because the night before they posted a new status update. They wonder how many people liked their post. Today, was a good day. Several people from all across the country not only liked their post, but made multiple comments. As they reclined in their chair they look over at a co-worker and say, “I love facebook.”

If you put all this together, in less than 2 hours this person has declared their love for warm showers, coffee in the morning, their spouse and children, God himself, and facebook.  And so it is not wonder when it comes to the subject of love, we are often confused, using it carelessly with little thought.

I would submit to you that what has happened in our culture when it comes to the word love has also happened in our local churches and in the larger landscape of Christianity when it comes to the word gospel. Just like the word love, we use the word gospel at times freely and careless, rarely asking and answering the question, “what is the gospel?”

I can still remember, three years ago sitting at my desk, reflecting on my life and leadership, successes and failures and asking myself this question, “Shawn, do you really understand the gospel?” It is a strange and vulnerable question for a person to ask who has a been a follower of  Jesus for twenty years, has a graduate degree in theology, teaches at a Christian college and pastors a growing church. Yet, I am convinced it is easy, as a followers of Jesus, to let our hearts and minds drift on autopilot and think we understand the gospel, but do we really? Can we communicate the gospel to friends and family with confidence and clarity? Can those in our immediate family and church family communicate the gospel with confidence and clarity?

It was on that day that I started a journey to absorb everything I could on the subject of the gospel. I approached the question, “what is the gospel?” with fresh eyes and an open heart. I wanted to be awakened again to the radical scandalous grace of God and refreshed by his ferocious love. All of this happened and more.

THE GOSPEL IN SCRIPTURE

In the New Testament, the word gospel first appears in Mark. It is here, inspired by the Holy Spirit, that Mark shares his overall purpose and point of writing: “The beginning of the good news (which in Greek is the word gospel) about Jesus the Messiah, the Son of God”  (Mark 1:1).

Then thirteen verses later, we find Jesus preaching and proclaiming to those in Galilee. What does he proclaim? He proclaims the gospel.

After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news! –  Mark 1:14-15.

At the end of the Matthew, we find Jesus saying this gospel, will be proclaimed to the entire world.

And 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

When you exit out of the gospel writers and enter into the writings of Paul, we find that he is unashamed of the gospel and believes it has life changing power.

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. – Romans 1:16

Not only does Paul believe this gospel has life changing power, but he also encourages those in the church of Corinth to stand in the truth of the gospel.

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand. – 1 Corinthians 15:1 ESV

Then Paul goes on to say that the gospel is active and growing, not something that is passive and stagnant.

Because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth. – Colossians 1:5-6

THE GOSPEL IN HISTORY

As you can see the word gospel is mentioned throughout scripture in various ways and in various settings. Yet, the question still remains, “What is the gospel?”

The word gospel in english find it roots in the greek word, “euangélion.”  The word euangélion literally mean “news that brings great joy.” When we hear the word gospel in today’s Christian culture our minds and hearts immediately run to the spiritual implications, but in the first century most minds and hearts would race to the political and historical implications. For those living in the time of Jesus, the word gospel was used to refer to life altering, history making, world shaping news.

BATTLE OF MARATHON

An example of this can be seen in the Battle of Marathon in 490 B.C. when Greece was invaded by Persia. The Persians thought this would be an easy and effortless victory, but the Greeks would prove them wrong. They would not only fight back, but successful defeated the Persians. After the battle was won, Greece sent heralds or evangelists out to proclaim the good news or gospel of their victory to the surrounding cities.

Gerhard Kittel, the German protestant professor who wrote a well known and widely used book titled, “The Theological Dictionary of the New Testament” writes the following description of the Battle of Marathon.

“The messenger appears, raises a big right hand in greeting and calls out with a loud voice… By his appearance it is known already that he brings good news. His face shines, his spear is decked with laurel, his head is crowned, he swings a branch of palms and joy fills the city.” Kittel, Theological Dictionary of the NT, Vol. 2, p. 722)

Kittel describes a scene of someone bringing life altering, history making, world shaping news of great joy. It is not something that is happening, it is something that has happened.

CAESAR AUGUSTUS AND GOSPEL

If we continue this historical plight, we find that the very word of Mark would have connected in the minds of his readers in profound ways. For what Mark says about Jesus is the exact phrase attributed to Caesar Augustus. An inscription that was discovered from the first century reads, “The beginning of the gospel of Caesar Augustus” (Priene 105.40).

When it was first inscribed it carried with it the message of life altering, history making, world changing news that Caesar Augustus was on the throne. The point that is being made and reinforced that this is good news, joyful news worth celebrating and rejoicing over. At least from  the perspective of the Romans.

When the word gospel is being used in the New Testament it is clearly referring to the life altering, history making, world shaping news about Jesus and his Kingdom. It communicates something has happened in history and as a result the world will never be the same. The gospel of Jesus is good news about a conquering king and battle won.

WHAT OTHERS SAY ABOUT THE GOSPEL

As I continued on my journey, I took the time to research how other pastors and theologians answered the question, “what is the gospel?” Here are some of the answers that stood out to me.

Tim Keller in his book, “The King and The Cross” writes: “A gospel is an announcement of something that has happened in history, something that has been done for you, that changes your status forever. It is not good advice, it is good news.”

Martin Luther in his book, “Basic Theology” writes: “The gospel is a story about Christ, God’s and David’s son, who died and was raised, and is established as Lord. This is the gospel in a nutshell.”

Alistair Begg in his book, “Keep Me Near the Cross” writes: “Here’s the gospel in a phrase. Because Christ died for us, those who trust in him may know that their guilt has been pardoned once and for all. What will we have to say before the bar of God’s judgment? Only one thing. Christ died in my place. That’s the gospel.”

N.T. Wright in an article for Christianity Today writes: “The gospel is the royal announcement that the crucified and risen Jesus, who died for our sins and rose again according to the Scriptures, has been enthroned as the true Lord of the world. When this gospel is preached, God calls people to salvation, out of sheer grace, leading them to repentance and faith in Jesus Christ as the risen Lord.”

Scot McKnight in his book, “Embracing Grace” writes: “The gospel is the work of God to restore humans to union with God and communion with others, in the context of a community, for the good of others and the world.”

John Piper in an interview on the gospel states: “The Gospel is the news that Jesus Christ, the Righteous One, died for our sins and rose again, eternally triumphant over all his enemies, so that there is now no condemnation for those who believe, but only everlasting joy.”

THE GOSPEL IN MY OWN WORDS

After tracing the word gospel through scripture, looking at if from a historical perspective and then learning from pastors and theologians, I would like to share with you how I define the gospel. In one sentence, I would define the gospel as the good news of Jesus and His Kingdom. If you gave me three sentences, I would define the gospel in this way:

The gospel is the good news that God who is holy and just, looked with grace and mercy on our sin, and in His great love sent His Son to proclaim and establish His Kingdom. Jesus came to sacrificially and selflessly die for us so that, by His death, resurrection and power, we could receive new and eternal life. It is through Jesus that sin is forgiven, people are reconciled to God, and the world will one day be made new.

If you had three sentences, how would you define the gospel?
As I reflect on my journey, I have learned that the gospel is never something you outgrow or grow beyond. Instead as a follower of Jesus you continue to grow each year into a richer, deeper, fuller understanding of the gospel. It fuels our faith, shapes our prayers, directs our ministry and reminds us of our worth and God’s spectacular glory!

Ordinary: Christian Living for the Rest of Us

---by Tim Challies

Not every idea becomes a book. Not even every good idea becomes a book. Between the author and the bookstore stand agents, editors and publication committees tasked with deciding on the few books worthy of time, effort, advances and marketing dollars. I have had far more ideas rejected than accepted. Books on simplicity, the environment, evangelism, pornography and probably many more besides have received the trademark “Thanks, but no thanks.” There is one that haunts me: Ordinary: Christian Living for the Rest of Us.

Yesterday I did some maintenance in Evernote, an application I use to store ideas. I came across the files for Ordinary and my finger hovered over the “delete” button for a moment. It was tempting, but something compelled me instead to open my word processor and begin to write. I couldn’t kill the idea because it is just too near to me. It has been on my mind for three years, at least, and in the back of my mind for far longer than that.

I believe there is an intangible kind of value in living a book before writing a book. The best books are the ones that flow not out of theory but out of experience. Better still are the ones that combine proven theory with actual experience, the ones the author writes in that sweet spot, that point of overlap between the two. Theory is easy to come by; experience is hard won. Theory comes quickly—you need only read a book or two; experience comes only with the slow march of the time that challenges and so often obliterates the theory. I can almost always tell a book that is all theory and no experience. It is a book of head instead of heart, law instead of grace, impossibility instead of practicality.

Ordinary is a book I have lived. I live it every day. I live an ordinary life, pastor an ordinary church full of ordinary people, and head home each night to my ordinary little home in an oh-so-ordinary suburb. I preach very ordinary sermons—John Piper or Steve Lawson I am not and never will be—and as I sit with the people I love I am sure I give them very ordinary counsel. A friend recently confessed his initial disappointment the first time he visited my home and got a glimpse of my life. “Your house is so small and your life is so boring.” Indeed. It’s barely 1,100 square feet of house and forty hours every week sitting at a desk.

And here’s the thing. I am thrilled to live this ordinary life. Nine days out of ten I wake up in the morning overwhelmed with gratitude that I get to live a life like this. I live it without guilt and regret. I live without the desire to be extra-ordinary and without feeling the need to do radical things. But then there is that other day, that one out of ten, where I feel guilt and discontentment, where I want life to be so much more than it is, where I am convinced that I am missing out on a better life and missing out on God’s expectations for me.

Ordinary is book that was not rejected out of concern that it would be unbiblical or poorly-written. It was rejected because the people who have to take a bet on the book’s likelihood of success are convinced you would not want to read it. And to be fair, I am not sure that I would want to read it either. The message I heard from the decision-makers was this: “You can’t market a book like that. It won’t sell. Nobody wants to read a book on being ordinary.” They are probably right. Nobody wants to read a book on ordinary living because nobody aspires to be ordinary. It is not likely to sell as a book or a theme. Crazy, wild, radical, more, greater, higher, this-er, that-er, the comparatives and superlatives, these are the themes that fly off the shelves. But once we’ve been crazy and radical and wild and all the rest, why do we still feel, well, so ordinary? Why do we still feel like we’re missing out?

Though the experts stand between me and a book published, printed and distributed, they have no jurisdiction over this web site, so I plan to explore some of these themes right here. I want to explore this desire to be more than ordinary and this low-grade guilt that compels us to try to do more and be more and act more. I am convinced that we do not need to make ordinary synonymous with apathetic and radical synonymous with godly. I want to explore some of these themes because I encounter them in my own life, I see them in the pages of bestselling books, I hear them at conferences, I counsel against them in the people I pastor, and I often battle to convince my own wife that ordinary is good. It is all God asks of us. It is all God asks of her.

Ordinary is Christian living for the rest of us. It is for people like me and, in all likelihood, people like you. It is for Christians who have tried to be more than ordinary and who just have not found what they have been looking for. It is for Christians who have never tried to be more than ordinary and who are content that way. It validates our sheer normalcy and refutes our desire to be anything greater than that.

It is about being ordinarily excellent, ordinarily passionate, ordinarily godly. It is about trusting that such ordinary saints are saints indeed, fully acceptable, fully accepted, fully pleasing to the One who created and called us.

I think we may just find that this desire to be more than ordinary and to live a life so much more than ordinary exposes as much sin as sanctification. Perhaps we will find it is one thing to pursue godliness and end up with extraordinary challenges, extraordinary responsibilities or extraordinary opportunities, but another thing altogether to pursue the more-than-ordinary as a goal. We may well find that the Christians who really get it are the most unremarkable of all.

The New Legalism: Missional, Radical, Narcissistic, and Shamed

–by Anthony Bradley

A few days ago on Facebook and Twitter I made the following observation:

Being a “radical,” “missional,” Christian is slowly becoming the “new legalism.” We need more ordinary God and people lovers (Matt 22:36-40).

This observation was the result of long conversation with a student who was wrestling with what to do with his life given all of the opportunities he had available to him. To my surprise, my comment exploded over the internet with dozens and dozens of people sharing the comment and sending me personal correspondence.

I continue to be amazed by the number of youth and youth adults who are stressed and burnt out from the regular shaming and feelings of inadequacy if they happen to not being doing something unique and special. Today’s Millennial generation is being fed the message that if they don’t do something extraordinary in this life they are wasting their gifts and potential. The sad result is that many young adults feel ashamed if they “settle” into ordinary jobs, get married early and start families, live in small towns, or as 1 Thess 4:11 says, “aspire to live quietly, and to mind [their] affairs, and to work with [their] hands.” For too many Millennials their greatest fear in this life is being an ordinary person with a non-glamorous job, living in the suburbs, and having nothing spectacular to boast about.

Here are a few thoughts on how we got here:

(1) Anti-Suburban Christianity. In the 1970s and 1980s the children and older grandchildren of the Builder generation (born 1901 between 1920) sorted themselves and headed to the suburbs to raise their children in safety, comfort, and material ease. And, taking a cue from the Baby Boomer parents (born between 1946 and 1964) to despise the contexts that provided them advantages, Millennials (born between 1977 and 1995) now have a disdain for America’s suburbs. This despising of suburban life has been inadvertently encouraged by well-intentioned religious leaders inviting people to move to neglected cities to make a difference, because, after all, the Apostle Paul did his work primarily in cities, cities are important, and cities are the final destination of the Kingdom of God. They were told thatGod loves cities and they should too. The unfortunate message became that you cannot live a meaningful Christian life in the suburbs.

(2) Missional Narcissism. There are many churches that are committed to being what is called missional. This term is used to describe a church community where people see themselves as missionaries in local communities. A missional church has been defined, as “a theologically-formed, Gospel-centered, Spirit-empowered, united community of believers who seek to faithfully incarnate the purposes of Christ for the glory of God,” says Scott Thomas on the Acts 29 Network. The problem is that this push for local missionaries coincided with the narcissism epidemic we are facing in America, especially with the Millennial generation. As a result, living out one’s faith became narrowly celebratory only when done in a unique and special way, a “missional” way. Getting married and having children early, getting a job, saving and investing, being a good citizen, loving one’s neighbor, and the like, no longer qualify as virtuous. One has to be involved in arts and social justice activities—even if justice is pursued without sound economics or social teaching. I actually know of a couple who were being so “missional” that they decided to not procreate for the sake of taking care of orphans.

To make matters worse, some religious leaders have added a new category to Christianity called “radical Christianity” in an effort to trade-off suburban Christianity for mission. This movement is based on a book by David Platt and is fashioned around “an idea that we were created for far more than a nice, comfortable Christian spin on the American dream. An idea that we were created to follow One who demands radical risk and promises radical reward.” Again, this was a well-intentioned attempt to address lukewarm Christians in the suburbs but because it is primarily reactionary, and does not provide a positive construction for the good life from God’s perspective, it misses “radical” ideas in Jesus’ own teachings like “love.”

The combination of anti-suburbanism with new categories like “missional” and “radical” has positioned a generation of youth and young adults to experience an intense amount of shame for simply being ordinary Christians who desire to love God and love their neighbors (Matt 22:36-40). In fact, missional, radical Christianity could easily be called “the new legalism.” A few decades ago, an entire generation of Baby Boomers walked away from traditional churches to escape the legalistic moralism of “being good” but what their Millennial children received in exchange, in an individualistic American Christian culture, was shamed-driven pressure to be awesome and extraordinary young adults expected to tangibly make a difference in the world immediately. But this cycle of reaction and counter-reaction, inaugurated by the Baby Boomers, does not seem to be producing faithful young adults. Instead, many are simply burning out.

Why is Christ’s command to love God and neighbor not enough for these leaders? Maybe Christians are simply to pursue living well and invite others to do so according to how God has ordered the universe. An emphasis on human flourishing, ours and others, becomes important because it characterizes by a holistic concern for the spiritual, moral, physical, economic, material, political, psychological, and social context necessary for human beings to live according to their design. What if youth and youth adults were simply encouraged live in pursuit of wisdom, knowledge, understanding, education, wonder, beauty, glory, creativity, and worship in a world marred by sin, as Abraham Kuyper encourages in the book Wisdom and Wonder. No shame, no pressure to be awesome, no expectations of fame but simply following the call to be men and women of virtue and inviting their friends and neighbors to do the same in every area of life.

It is unclear how Millennials will respond to the “new legalism” but it may explain the trend of young Christians leaving the church after age 15 currently at a rate of 60 percent. Being a Christian in a shame-driven “missional,” “radical” church does not sound like rest for the weary. Perhaps the best antidote to these pendulum swings and fads is simply to recover a mature understanding of vocation so that youth and youth adults understand that they can make important contributions to human flourishing in any sphere of life because there are no little people or insignificant callings in the Kingdom.

The Socially Acceptable Sin

---By Jason Todd

It’s everywhere in our society and churches, yet almost never talked about.

Most Christians today like to say that all sins are “equal” in the eyes of God, that there is no scale of less or worse sins, or that a white lie or a homicide alike would have been enough to require Christ to die on the cross. We say this in theory, but in practice, we know that a white lie won’t get you kicked off the church leadership team. And a homicide likely will.

In practice, there are some sins that are socially acceptable, even in the Church. There’s one sin in particular that has pervaded our society and churches so silently we hardly give it a second thought, and that is the constant hunt for more over what is enough. Or, in an uglier terminology, what is known as gluttony.

When I think about gluttony, I think about my desire to shove a dozen donuts into my mouth and wash them down with chocolate milk. Or perhaps it’s my tendency to mindlessly feed chips to a stomach that’s no longer hungry. Many of us can look at the sin of gluttony and think, “That’s not really my struggle.” Or, we think, “What’s the big deal?” After all, most congregations have compulsive over-eaters among them, and they’re not considered “less spiritual” or “backslidden” for it.

But gluttony has never been merely an addiction to food. And if we look at it in its original definition and context, gluttony becomes far closer to home than we’d like to admit.

At its simplest, gluttony is the soul’s addiction to excess.

At its simplest, gluttony is the soul’s addiction to excess. It occurs when taste overrules hunger, when want outweighs need. And in America, where upsizing has always been part of the American dream, it’s often difficult to distinguish what is hard-earned achievement and what is indulgent excess. In this sense, even the most athletic and toned among us can be gluttons. Any of us can be.

All desire for excess stems from a lack of satisfaction. I’m not satisfied with my portion—be it the portion on my plate, in the marriage bed, or in my bank account. Because I’m not satisfied with my portion, I then seek a greater portion. But because every portion is a finite part of a finite whole, I am constantly chasing an excess that can never satisfy.

This is the story of Genesis 3. What was the sin in the Garden of Eden if not a desire for excess? Adam and Eve were given beautiful sights and beautiful tastes in the absence of shame, but what made the garden a paradise was not any of this. It was a paradise because God walked in the cool of the day with them. And yet, Adam and Eve’s downfall was because they deemed even this as not enough. They weren’t content with their portion of paradise, and they reached out—to disastrous consequence—for more.

Like them, we are ravenous beings. We embody bottomless cravings that constantly paw at the next attractive thing. Our appetites are as strong as death, Proverbs 27:20 tells us. We are always on the move for the next thing that can satisfy and slake our restless thirst. This endless pull is the engine of gluttony. It propels our souls ever toward excess.

And yet, the desire for “more” is not inherently bad, but it is often misdirected. What we need is a relentless appetite for the divine. We need a holy ravenousness. Our craving souls can turn and become enthralled by a goodness that is found in the presence of an all-glorious God. There is only one infinite source of satisfaction that can satisfy our bottomless cravings.

A taste of His supreme grace is enough to lure an appetite long held prisoner to lesser portions. If stolen water is sweet, lavished grace is sweeter.

And here’s a strange side effect: The more we drink deeply of the endless love of an infinite God, the more our tastes will be changed. The deep bright marrow of grace will drip down into the restless souls of the ever-hungry.

The desire for “more” is not inherently bad, but it is often misdirected. What we need is a relentless appetite for the divine. We need a holy ravenousness.

In pursuit of lesser portions, our tastes have dulled. We’ve become numb to our real hungers, filling them with lesser fare. But when we return to the source, we taste anew.

Psalm 34:8 challenges us to see the difference for ourselves: “Taste and see that the Lord is good.” I think Paul understood this verse when he told the people at Lystra that God gives food and gladness so that our hearts would turn from vain things and turn to the ultimate satisfaction of who God is (Acts 14:15-17).

Consequently, if God has ordained that His goodness can be tasted and seen (and, I would submit, heard, smelled and touched), this has at least two direct implications. First, it means that every finite pleasure and satisfaction is meant to point us toward the infinite pleasure and satisfaction of God. My admiration for a sunset, then, need not stop at that horizon, rather it can curve upward into praise and gratitude. Second, it means that if our desire for "more" is misplaced, then certainly it can be redirected to something good as well.

Is the desire for excess sinful? It depends on whether the soul is addicted to a finite excess or an infinite excess. Do we ever think of gorging on God? Do we relish the chance to spend a few more minutes in prayer, hidden away from the world for just one more taste of the divine? When was the last time we lingered long over the pages of an open Bible because we just couldn’t stop admiring the honeyed flavor of an ancient truth? If the Bible is the story of the only infinite good, why do we spend so much of our lives at lesser tables?

We Christians have so tamed our enjoyment in God that we cannot fathom what such thrill-seeking would even look like. Feasting on God is as foreign to most Americans as an empty stomach. Why can’t we fix our souls on the only goodness who can handle our cravings? Why do we chase the more mild flavors of money, food and sex?

If only we would not stifle our gluttonous cravings, but turn them in the right direction. If only we would feast on an infinite God who offers fullness of life, rather than these lesser tables with the far milder flavors of money, sex, food and power.

As George MacDonald put it, “Sometimes I wake and, lo, I have forgot.” Sleep is like a reset button and my hunger is misdirected often. I think I’m hungry for the finite, but I’m really hungry for God. To remember, we need to taste daily, deeply and constantly of the goodness of God. So let us turn together, and feast rightly.

10 Scriptural Principles on the Nature of Human Government

From J. Budziszewski, Evangelicals in the Public Square: Four Formative Voices on Political Thought and Action (Baker Academic, 2006):

1. God is the true sovereign; he ordained all human government for the good of man, whom he made in his image (Ps. 22:28; Rom. 13:1, 3-4; Gen. 1:27).
2. Although God originally chose only one nation, he desires ultimately to draw all nations into the light of his Word (Isa. 49:6; Rom. 10:12; Rev. 21:23-24).
3. He disciplines the nations according to their deeds (Jer. 18:7-10; Jer. 5:28-29).
4. He also disciplines their rulers (Dan. 2:20-21; Jer. 25:12; Dan. 4:27).
5. In general, disobedience to human government is disobedience to God; indeed, government deserves not only obedience but honor (Rom. 13:1-2, 7).
6. But there are exceptions: Any governmental edict that contradicts the commands of God must be disobeyed (Acts 5:29; Dan. 3:18; Ex. 1:17, 20-21).
7. The just purposes of human government include the commendation of good, the punishment of evil, the maintenance of peace, and the protection of the oppressed (1 Pet. 2:13-14; 1 Tim. 2:1-2; Isa. 10:1-2).
8. In pursuance of these purposes, God authorizes human government to use force on his behalf and in grave cases even to take life, though never deliberately to take the life of the innocent (Gen. 9:6; Rom. 13:3-4).
9. Yet human government cannot fully or permanently redress wrong, because it cannot uproot sin from the human heart; this can be done only by the saving grace of God through Jesus Christ (Jer. 17:9; Isa. 64:6; Rom. 3:22-25).
10. Moreover, the community of redemption is not the state but the church. No matter how much respect is due to the state, the church is never to be identified with it (John 18:33-36; Acts 20:28).

If Dead Men Don't Rise

by Tim Challies

Almost 2,000 years ago, a Christian named Paul wrote a letter to a group of people in Corinth, a city in Greece. People in that city had at one time been enthusiastic about the Christian faith, but had then begun to have some second thoughts. They had written a letter to Paul to ask something like, "You told us that this man Jesus died and then came back to life. We're pretty sure you don't actually expect us to believe that a man was dead and then alive again. That must have been some kind of a metaphor or a moral, right?"
But Paul doesn't blink. He says, "Yes, that is exactly what I am saying." In this letter to those Christians he affirms again and again that Jesus really and actually died. Paul is concerned that these people in Corinth are faltering in what they believe about the resurrection and he addresses them in an interesting way. He says, "Okay, so you think that dead people simply cannot come back to life. Well why don't we just take a moment to consider that. Let's consider the implications if that is true." He does this in 1 Corinthians 15:12-19.

I find it very interesting that he approaches things in this way. You and I need to think about the implications of what we believe, or what we don't believe, or what we refuse to believe. Sometimes we have these little dangling threads in what we believe and we just haven't considered them properly. What Paul does here is say, "Let's think about what will happen if we say that dead people don't ever come back to life. Let's just ponder that for a few minutes." He begins to tug on that loose thread.

We Worship A Dead Man

"If there is no resurrection of the dead, then not even Christ has been raised." If there is no resurrection, then Jesus Christ has not risen from the dead. We worship a dead man. Jesus went to the cross, he died, he was buried, and his body decayed to dust just like everyone else's. Christians are followers of a dead man.
The Christian faith is unique in claiming that its great teacher is not only a man but also God; it is unique in claiming that its great teacher not only died but was resurrected. But if there is no resurrection, suddenly the Christian faith is unique only in a few small points, but really, it is pretty much the same as every other faith. We are people who put our hope in a guru, a spiritual leader, who lived and then died. While he lived he taught us some good lessons and helped us see how to live a good and moral life. But then his time was over and he died and is gone. And now we are left trying to be like him, trying to model ourselves after him so we can be good like he was good.

We Preach an Empty Message

The second consequence flows right out of the first. If there is no resurrection, Christ has not been raised. And, says Paul, "If Christ has not been raised, then our preaching is in vain." If there is no resurrection, Paul has been preaching an empty message. His preaching is useless and a waste of everybody's time. He isn't talking so much about the form of preaching here -- standing in front of a church to explain and apply the Bible -- but the message. If Christ has not been resurrected, then everything he has been preaching to this church is a waste. If you deny the resurrection, you have gutted the Christian faith and the whole Christian message is destroyed.

We Hold An Empty Faith

There is a third consequence that builds on these other two. "If Christ has not been raised, then our preaching is in vain and your faith is in vain." If Christ has not risen from the dead, our preaching is in vain. And if our preaching is in vain, anything you've learned from it and any way you live differently because of it is a waste of time. This is a necessary conclusion. You can't have it both ways.

Whatever you have done with the message that has come by way of preaching, however you have applied it to your life, is also just a complete waste. You have built your faith upon nonsense, upon something that is impossible, something that didn't actually happen. This is what the Apostle taught these people he loved. “Go ahead and deny that Jesus rose from the dead, but if you do that, you no longer have a faith worth holding to.”

We Misrepresent God

Here is the fourth consequence of refusing to believe that dead men can return to life. Verse 15: "We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised." If we have been teaching that God resurrected Jesus from the dead, and if that did not actually happen, we are misrepresenting God. We are false witnesses.

Paul reminds these people of the message he proclaimed to them right from the time he first met them. He had told them that a matter of first importance, utmost importance, is that Jesus rose from the dead. If this is not true, if God did not actually resurrect Jesus from the dead, then we are telling lies about him. We are telling lies about the Creator of the universe. If we do this, we are directly violating one of the ten commandments which says, "You shall not bear false witness." We are violating the warning of Proverbs 19:5, that "a false witness will not go unpunished, and he who breathes out lies will not escape."

We Are Lost In Sin

As he explains the fifth consequences, Paul will repeat his main point and then add to it. "For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile, and you are still in your sins." If Christ has not been resurrected, then you and I are still lost in sin.
I can think of two possible reasons why Jesus might have died and stayed that way, why he could have died on the cross but never come back to life.

Maybe Jesus was not actually sinless. Maybe he faced the judgment of God as a sinful man, and God judged him guilty of sin, and his death was that full and final separation from God that he deserved. If this is true he was just like you and me; he was a man who was stained by sin and God was right and just to condemn him and to keep him dead. If he was a sinful person, he would not have been able to pay for his own sin, not to mention for the sin of any other person. Like you and me, he would have been a finite person who had an infinite debt to pay.

There is a second reason Jesus might have died and stayed dead. Maybe he actually was without sin. Maybe he actually did suffer the wrath of God for the sins of other people. But maybe God did not accept his work. Christ offered himself for the sin of other people, but God did not accept that offering. And God displayed that he had rejected what Christ offered by keeping Jesus dead in the grave.
Here is what Paul is saying. If either of these are true, if Jesus was actually sinful and stayed dead or if God rejected his offering and Jesus stayed dead, you and I are still dead in our sin. We still have no Savior who has conquered the death we deserve to die. We are lost. We follow a faith that has no power over sin and death.

We Have No Hope Beyond the Grave

There is another tragic consequence if there is no resurrection. Verse 17 again. "And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished." If there is no resurrection, then every person who has died trusting in Christ for their salvation experienced a very different reality. Instead of awaking in the presence of Jesus Christ's glory, they just faded into the black and were gone. Or even worse, they believed they were falling asleep to awake in the presence of Jesus but actually they died and found themselves in the torment of hell.

Either way, for all of Christian history God's people have had confidence that for them death is like falling asleep and waking to a far better reality. They have fallen asleep, confident that they will experience the blessing of God. Confident that it is better to be with Christ. If there is no resurrection they have been dead wrong. We have fooled people into believing a lie and all of those people are our victims.

We Are Pitiful

Paul gives one final consequence for denying that Jesus rose from the dead. Verse 19, "If in Christ we have hope in this life only, we are of all people most to be pitied." He ends with a bang. If there is no resurrection, then you and I are not hugely blessed by God, but we are just plain pathetic. We are pitiful. People should pity us for believing something so silly, so hopeless.

I love Paul’s strategy and I love his honesty. And I love his conclusion: If Christ did not rise, we have no business considering ourselves followers of Christ. If he did not rise, the Christian faith is a complete waste.

All Things Are Yours!

Let's see, today is Wednesday, (a day named after the Norse god 'Odin',) March, (a month named after the Roman god of war 'Mars',) 27th. And this Sunday, (a day named after the sun, an object of worship for many ancient pagans,) is Easter. Which is no more a celebration of Ishtar than today is a holy day for Odin or that tomorrow is a holy day for Thor. It is a fallacy to claim that the name itself renders Easter observances pagan. BTW, the Babylonian goddess Ishtar, the Syro-Phoenecian Astarte, the Canaanite goddess Athtart and god Athtar, and the Hebrew Ashtoreth all derive their names from an altogether different root than Easter. Also this is A.D. (Anno Domini, Year of Our LORD) 2013, which declares He owns and governs all things, including what meaning the days hold. Having a service on Easter morning that celebrates the resurrection is not pagan at all, for such paschal services were held all throughout Christian lands since the second century AD at least, and which have nothing at all to do with these pagan traditions.