There are times when you embark on a mission to achieve one thing, and as you set off to do so you begin to realise that in fact your mission is not what you thought it would be.
In thinking about empowering your flock with a sound knowledge of the gospel in it’s fullness, and an understanding of the far-reaching effects it should have on every aspect of their lives, it does not take very long to begin to realise that this is in fact not a simple case of presenting the gospel as it is currently accepted, but rather this is a salvage mission to rescue the true gospel from the clutches of christianity.
Even in salvation, we have a way of straying off the path and perverting the truth. After all, sin would be no problem unless we loved it and had a deep and abiding desire to follow where it leads. We are by nature suppressors of the truth (Romans 1:18). Nothing is safe from our tendency to pervert things. Our sin combined with the schemes of the “prince of the power of the air“ in the world are a powerful combination. All it takes is a few short years and the truth can become completely lost and twisted to the point where it is unrecognisable when compared to what it started out as. Yet somehow, after it has been lost and perverted each generation will indignantly insist that the doctrine in question is undefiled and pure.
This besetting problem as it relates to the truth of the gospel is very neatly summarised in J. I. Packer’s introduction to a 1958 reprint of John Owen's “The Death of Death in the Death of Christ“. Packer offer’s the following remarks regarding what he calls one of the most urgent tasks facing evangelical Christendom today - the recovery of the gospel...
There is no doubt that evangelicalism today is in a state of perplexity and unsettlement. In such matters as the practice of evangelism, the teaching of holiness, the building up of local church life, the pastor's dealing with souls and the exercise of discipline, there is evidence of widespread dissatisfaction with things as they are and or equally widespread uncertainty as to the road ahead. This is a complex phenomenon, to which many factors have contributed; but, if we go to the root of the matter, we shall find that these perplexities are all ultimately due to our having lost our grip on the biblical gospel. Without realizing it, we have during the past century bartered that gospel for a substitute product which, though it looks similar enough in points of detail, is as a whole a decidedly different thing. Hence our troubles; for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty. Why?
We would suggest that the reason lies in its own character and content. It fails to make men God-centered in their thoughts and God-fearing in their hearts because this is not primarily what it is trying to do. One way of stating the difference between it and the old gospel is to say that it is too exclusively concerned to be 'helpful' to man - to bring peace, comfort, happiness, satisfaction - and too little concerned to glorify God. The old gospel was 'helpful', too - more so, indeed, than is the new - but (so to speak) incidentally, for its first concern was always to give glory to God. It was always and essentially a proclamation of divine sovereignty in mercy and judgment, a summons to bow down and worship the mighty Lord on whom man depends for all good, both in nature and in grace. Its center of reference was unambiguously God. But in the new gospel the center of reference is man. This is just to say that the old gospel was religious in a way that the new gospel is not. Whereas the chief aim of the old was to teach people to worship God, the concern of the new seems limited to making them feel better. The subject of the old gospel was God and his ways with men; the subject of the new is man and the help God gives him. There is a world of difference. The whole perspective and emphasis of gospel preaching has changed.
From this change of interest has sprung a change of content, for the new gospel has in effect reformulated the biblical message in the supposed interests of 'helpfulness'. Accordingly, the themes of man's natural inability to believe, of God's free election being the ultimate cause of salvation, and of Christ dying specifically for his sheep are not preached. These doctrines, it would be said, are not 'helpful'; they would drive sinners to despair, by suggesting to them that it is not in their own power to be saved through Christ. (The possibility that such despair might be salutary is not considered: it is taken for granted that it cannot be, because it is so shattering to our self-esteem.) However this may be (and we shall say more about it later), the result of these omissions is that part of the biblical gospel is now preached as if it were the whole of that gospel; and a half-truth masquerading as the whole truth becomes a complete untruth. Thus, we appeal to men as if they all had the ability to receive Christ at any time; we speak of his redeeming work as if he had made it possible for us to save ourselves by believing; we speak of God's love as if it were no more than a general willingness to receive any who will turn and trust; and we depict the Father and the Son, not as sovereignly active in drawing sinners to themselves, but as waiting in quiet impotence 'at the door of our hearts' for us to let them in.
It is undeniable that this is how we preach; perhaps this is what we really believe. But it needs to be said with emphasis that this set of twisted half-truths is something other than the biblical gospel. The Bible is against us when we preach in this way; and the fact that such preaching has become almost standard practice among us only shows how urgent it is that we should review this matter. To recover the old, authentic, biblical gospel, and to bring our preaching and practice back into line with it, is perhaps our most pressing present need.
