Jeremy
Many people contrast the portrayal of God in the New Testament with that of God in the Old Testament and conclude that they were two different deities. They feel that the God portrayed in the Old Testament was harsh, cruel, judgmental and quick to anger, whereas the God of the New Testament is fatherly, loving, tender and merciful. This is actually a false dichotomy. Ironically, it is in the very act which we rightly see as the greatest act of mercy—Jesus hanging on the cross and bleeding for our sins—that we see the same Old Testament holiness, severity and judgment. Christ’s self-sacrifice was the result of both unrelenting judgment and the tenderest compassion: God’s holiness and justice required that the full penalty due humanity for their sins be satisfied, and He gave up His own Son compassionately to accomplish that. Mercy and justice are both seen on Calvary’s cross, just as they are both seen in the Old Testament. God did not change between Malachi and Matthew.
One day that stern holiness of God will break out against sin forever. It will be the unleashing of a righteous hostility toward evil that will never end—like a massive flash fire that suddenly breaks out and whose fury never ceases. Christ’s shed blood on the cross, however, is a complete satisfaction and appeasement of that righteous anger toward sin. When God sees that blood applied to a believer in Jesus, He has no wrath whatsoever toward that person: “Whoever believes in him [Jesus Christ] is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (John 3:18, ESV).
The God revealed in the Old Testament is exactly the same God revealed in the New: loving and merciful and kind, yet also fearful and terrifying in His wrath. He is not to be trifled with. Don’t make light of Jesus’ death and suffering on the cross. If you reject it, you have nothing to look forward to but an eternity of suffering God’s holiness breaking out against you in hell. Repent and come to Christ now!
There are people today who separate themselves from the local church and feel they are perfectly justified in doing so. The New Testament, however, has much to say about this, and when we look at relevant passages, we can see that doing so is a dire sin. The Scriptures know nothing of living the Christian life by oneself, in isolation from the body of Christ.
Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him. (1 John 5:1)
If you don’t long for fellowship with other children of God, do you really love God?
As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen. (1 Peter 4:10–11)
It is impossible to obey this passage’s command to use our gifts to serve one another if we are not plugged into a local body of believers and involved on a regular basis. Our spiritual gifts are given to us to “serve one another,” as the text plainly says, not to keep them to ourselves. If we don’t use our spiritual gifts to serve others, are we perhaps like the man in Jesus’ parable who buried his talent and hid it and produced no profit with it (Matthew 25:14–30)?
I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. (Eph. 4:1–6)
This text not only commands us to maintain the unity of the Spirit in the bond of peace, but it says to be eager to do so. That means we should go out of our way to maintain unity in the church. It is obvious that those who separate from the church are doing the opposite because they are contributing to disunity. Breaking off and separating—unless they have good biblical reason to do so—simply fractures the church further than it already is.
But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says,
“When he ascended on high he led a host of captives,
and he gave gifts to men.”
(In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.) And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, … (Eph. 4:7–11)
Continuing in Ephesians 4, we see another indication why separating from the church is sinful. Christ Himself gave gifts to the church: apostles, prophets, evangelists, shepherds and teachers. If we separate from the church, we cut ourselves off from those gifts and essentially say that we don’t need them. That is certainly contrary to God’s will. The gifts mentioned are absolutely vital to the church’s life, health and growth, and so cutting ourselves off from them will result inevitably in a decrease in our own spiritual health. Again, that is something contrary to God’s will.
… to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. (Eph. 4:12–14)
Here the apostle explains why the aforementioned gifts of men to the church are so vital to her health and growth. It is through them that God equips the saints for ministry, builds up the body of Christ, and brings the church to maturity for her protection from error. To separate oneself from the church, then, is to remove oneself from God’s divinely appointed means of spiritual growth and protection. Can that be anything less than dangerous, not to mention an affront to our wonderful Christ, who graciously provided those gifts?
Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. (Eph. 4:15–16)
Notice that Paul here not only mentions growing up but specifically growing up into the head, Christ. He also mentions that Christ is the source of that growth. There is, then, no growing apart from being connected with the church, and particularly with those men whom Christ has given as gifts to the church.
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Unless otherwise noted, scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
I never cease to be amazed at the tenderness of God’s fatherly care and love toward me. When I struggle with assurance and doubts and pour out my heart before Him about it, He responds by lightening my burden, as if He stooped down to remove the unnecessary load I was carrying, giving me peace that “surpasses all comprehension” (Phil. 4:7, NASB). When I have asked Him for protection from temptation, and to make me hate evil so much that sin would lose its appeal, He has graciously come to my aid in that regard as well. How can anyone doubt Jesus’ words when He said:
7 “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9 Or what man is there among you who, when his son asks for a loaf, will give him a stone? 10 Or if he asks for a fish, he will not give him a snake, will he? 11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!” (Matthew 7:7–11, NASB).
The parallel passage in Luke 11:9–13 is just as beautiful:
9 “So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 10 For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened. 11 Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? 12 Or if he is asked for an egg, he will not give him a scorpion, will he? 13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?” (NASB)
I like to say to others, “You can’t get to the bottom of God’s goodness.” How true!
I say to all those who don’t know Jesus Christ:
O taste and see that the Lord is good;
How blessed is the man who takes refuge in Him! (Ps. 34:8, NASB)
There is no real love, no real repentance, nothing apart from faith in Christ. Jesus told His disciples that “apart from me you can do nothing” (John 15:5, ESV), and that is just as true about us today. Without looking in faith at Christ on the cross bleeding for us and providing our only redemption, without that faith, we can have no fruit. If you wish to be fruitful in your Christian life—spiritually vibrant, full of love and kindness and joy and the other fruits of the Spirit—there is no other way than the way of faith: looking to Christ alone and clinging to His perfect work on the cross.
Praise God for the magnificent salvation He has provided us in His Son!
Reasons for the Popularity of Testimonies
Why, then, are personal testimonies so popular? One reason could be that many people see personal experience as the chief determinant of spiritual beliefs. I cannot count all the times I’ve heard people defend a particular practice, belief or interpretation of Scripture by referring to personal experience and nothing else, as if what they have seen, felt, heard and thought constituted the final word on the matter. Many a time I have heard people actually ignore a pertinent biblical text and fall back on their personal experience to support their view. Instead of establishing what is true based on something impersonal and objective—the biblical text—truth is often determined by what is personal and subjective. Unfortunately, this mind-set has been carried over into the use of personal testimonies in evangelism. Just listen to my testimony, so the thinking goes, and my personal experience will convince you of the gospel.
The root cause of this could lie in our natural, fallen nature, which predisposes us to shape our religion based upon the dictates of our own hearts rather than divine revelation. That is recorded in Romans 1: God has revealed Himself to all of humanity, but humanity has responded by rejecting that revelation and worshiping gods of their own making. This tendency to reject revelation in favor of our own thoughts and desires is as dangerous as it is sinful, and we as fallen human beings must always watch out for it. Could it be that the heavy reliance on personal testimonies today is the result of this tendency? If so, are we not drifting away from the Word of God?
Another reason for their popularity could be that they are easy. It is much easier to tell one’s own story than it is to become well-versed in the truths of the gospel. Although this was mentioned in Part 1, it is worth repeating here: The best training for evangelism is theological study. This does not have to be lengthy, expensive seminary training but a basic—and solid—grounding in the truths that comprise the gospel message, such as what God is like, who Jesus is, the resurrection, the virgin birth, what faith is, what repentance is, how sin is atoned for, and so on. This takes some work, but what child of God would not take delight in learning them and sharing them with others? If we value personal testimonies because they are easier than studying the theological content of the gospel message, are we not drifting away from the Word of God?
Personal testimonies are also easy because they are risk-free to a great extent. They are safe. My own personal story is far less likely to draw antagonism and hostility than the story about Christ. Why? because my personal story will come across as just one more personal account out of countless others, no better than anyone else’s. It is purely subjective. Why should the unbeliever regard my subjective experience as superior to that of a non-Christian? Another reason is that there is nothing about my personal testimony that commands people to believe in Jesus Christ and repent of their sins. It simply conveys that I have believed in Christ and repented, and it implies that the hearer would benefit by doing the same. It is more like a television commercial trying to get someone to “buy” the gospel, with the testimony-bearer saying something like, “I used to be unhappy, lonely and depressed, but since I accepted Jesus, my life is so much better. So give Jesus a try—you won’t be sorry.” That is easy and safe because it presents no terrible consequence if one does not believe and repent. It simply offers something positive that will satisfy our natural desires.
The story of Christ, on the other hand, can be greatly offensive precisely because it has supreme authority: Because God the Son took on flesh, bore the sin of the world and rose from the dead, all of mankind has a duty to respond to that ultimate sacrifice in faith and repentance. The gospel is not a slick commercial that tries to appeal to a person’s desires and lusts; it is the authoritative command to repent of sin and believe in Christ because of what God did at Calvary. It is the story that tells people that there is only one way of salvation that God has given mankind, and woe to us if we neglect so great a salvation. The gospel presents a somber ultimatum to the world: Repent or perish! Now that is a story that can definitely draw hostility. If our reason for relying on personal testimonies is to avoid the hostility that can and will result from sharing the gospel, are we not drifting away from the Word of God?
Problems with Testimonies
In addition to the problems already mentioned, there are others to be concerned about. For one thing, a personal testimony is not divine revelation, but divine revelation is the only way a person can know anything about God. Had God not revealed Himself to us through creation, Jesus Christ and Scripture, we would have no way of knowing a single truth about Him. We are unable to arrive at a single bit of knowledge of God apart from God condescending to us, making Himself known to us on our level. We cannot rise up to God to learn about Him on our own. If God did not stoop down to our level, we would have never learned a single thing about him. The gospel is part of God’s revelation and therefore absolutely indispensable for anyone to come to a saving knowledge of Christ. Do you see, then, the extreme importance of divine revelation for the unbeliever? If we give priority to something that is not divine revelation, however, while putting the revelation of the gospel on the back burner, are we not drifting away from the Word of God?
Another problem is that personal testimony is subject to human error, such as forgetting details over time, or unintentional (or intentional) embellishment. The more time has elapsed since an event, the more unclear its memory becomes, and consequently the easier it is to inadvertently embellish it or leave out details. Even worse, there is also the risk of deliberately embellishing one’s testimony to make it more dramatic. One might feel that one’s conversion experience lacks the excitement of such dramatic conversions as Paul’s, who was rescued from a background of heinous sin, and consequently might spice up his testimony to make it more interesting.
Finally, people of other religions also can come up with positive, uplifting personal testimonies of their own. They can easily describe how their particular religion enhanced their lives, making them happy and content. They can extol their religion by recounting, for example, how they had been on a long and dark search for the truth, but when they discovered their religion, it seemed to them that all their darkness and confusion vanished.
As with friendship evangelism and the sinner’s prayer, the massive popularity of the use of personal testimonies in evangelism is inversely proportional to the amount of biblical support for it. In other words, the use of testimonies for evangelistic purposes is enormous, but biblical support for that purpose is minuscule.
Of course, sharing the circumstances of how you came to Christ is not wrong. In some cases there may be a place for it, such as in a small group gathering of other Christians or at church before the congregation. Even then, however, their use should be limited because the gospel message is what the church needs to hear over and over again. Even those who have been followers of Christ for many years must still hear the gospel preached, not to be saved over and over again but to continue in faithful service to Christ and ongoing repentance. Ultimately we must always remember that God’s testimony is greater than our own, and the story that matters most is the story about Christ, the gospel message. We should be eager to point people away from ourselves and toward Christ, just as John the Baptist always did.
“If we receive the testimony of men, the testimony of God is greater” (1 John 5:9, NASB). In writing these words, the apostle John was obviously elevating the testimony of God about His Son, Jesus Christ, above that of man. There is no higher testimony than God’s.
Nevertheless, this does not seem to be the view of many today. It is beginning to look as if man’s testimony is being regarded as greater than God’s.
One of the sweeping trends in Christendom today is the use of the personal testimony. Like other Christian neo-traditions, such as the sinner’s prayer and friendship evangelism, personal testimonies have become so ingrained in Christian practice that they have practically been canonized. They are now assumed to be valid rather than scrutinized carefully with the only perfect measuring rod we have: the Bible.
In fact, the personal testimony has become so integral a part of Christian practice today that sometimes it is actually given a formula of sorts. Some churches give detailed instructions on how to write a testimony, in much the same way a writing teacher might instruct students how to craft an essay. This might follow a particular structure, beginning with a description of one’s life before salvation, followed by an account of how one came to faith in Christ, and concluding with a description of one’s life after salvation.
Writing and sharing a personal testimony are not necessarily wrong. There is nothing intrinsically wrong with telling others the great things that God has done in your life. What is wrong, though, is believing that a story about us is just as important as—or greater than—the story about Christ. The question is not whether personal testimonies are wrong; they are not. The real issue is that in many places the testimony of man seems to be elevated to a place that is equal to the gospel and the Word of God not only in importance but also in power. If that is true, we need to ask ourselves: Are we not drifting away from the Word of God?
Although many would never say that they regard their personal testimonies as equal to the gospel in importance, the great emphasis on it and time spent preparing them say otherwise. Why not spend all that time preparing a systematic explanation of the gospel message, talking about God, man and sin, Jesus Christ, faith, and repentance? Why not invest time in studying the precious truths and doctrines of the gospel message so that they can be articulated clearly and responsibly? Building a strong understanding of the truths of the gospel should be our chief preparation for evangelism since those truths must be conveyed clearly and accurately for genuine saving faith to occur. If we downplay these truths or neglect them in favor of presenting our personal stories, are we not drifting away from the Word of God?
Reasons Given for Testimonies
One reason people sometimes give for placing so much weight on a personal testimony is that it can make the gospel relevant. It is thought that if we present our own personal story of how we came to faith in Christ, people can better relate to the gospel. Notice how this explanation subtly attributes quite a bit of spiritual power to the personal testimony. For those who give this explanation, the testimony is not merely a story about oneself but also a potent catalyst for creating a spiritual connection between the hearer and the gospel message. In other words, it is seen as an effective conduit that brings the truth of the gospel home to the hearer, a support to the gospel message that leads the hearer to believe it.
Is this view biblical? Hardly. It is the Holy Spirit who makes the gospel relevant, not we, and He does so by convicting hearers of sin, not through our personal testimonies but in conjunction with the preached message of the gospel, which is “living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Hebrews 4:12, NASB). Are our personal testimonies really “living and active”? If we begin to think that they are, are we not drifting away from the Word of God?
Sadly, it seems to be so. One site I visited actually instructs people to use a maximum of two Bible verses in their testimonies. Why such a strict limit? Could it be that the Bible is held in such low regard that, instead of being the main course, so to speak, it has become a mere seasoning to sprinkle on? Another site actually said the following:
Skeptics may debate the validity of Scripture or argue the existence of God, but no one can deny your personal experiences with him. When you tell your story of how God has worked a miracle in your life, or how he has blessed you, transformed you, lifted and encouraged you, perhaps even broken and healed you, no one can argue or debate it. You go beyond the realm of knowledge into the realm of relationship with God. (http://christianity.about.com/od/testimonies/a/howtotestimony.htm)
This explanation is quite alarming. Notice how it makes Scripture inferior to human words by pointing out that Scripture itself can be resisted and debated but your own testimony—mere uninspired words—cannot. The author of this quoted explanation clearly thinks that a personal testimony carries more power than the inspired Word of God. But why? The answer lies in the last sentence cited above: “You go beyond the realm of knowledge into the realm of relationship with God.” The author sees relationship and personal experience as having more authority than biblical truth. This is appalling because it makes Scripture inferior to our words, thus putting the cart before the horse. A relationship with God cannot happen without knowledge of the gospel message. That is indisputable, for Scripture plainly says, “How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?” (Romans 10:14, NASB). Nevertheless, this elevation of personal experience and relationship over the authority of biblical truth is not uncommon in our culture. Are we not drifting away from the Word of God when we begin to think this way?
Aside from that, the argument itself is simply invalid. People can certainly debate your personal account of salvation. One person once doubted my conversion story, asserting that I was probably going through a difficult period in my life at the time and so my mind was looking for an escape of some kind. Essentially, this person considered my conversion experience to be a natural coping mechanism of my mind rather than a supernatural act of God. He thought my “getting religion” was just a crutch that I used to make it through a difficult time. That very same objection could be reasonably leveled against any personal testimony.
Moreover, the very fact that it cannot be debated against might be grounds for some to dismiss it immediately. A person could argue, “Your experience is personal and subjective, so it is not a valid argument.” Finally, a relativist could have a field day with your testimony, saying, “Well, I’m glad you had such a wonderful experience. My experiences, however, are just as fine, and I’m happy with them.” Even Scripture records an instance in which a Christian’s personal testimony was rejected and argued against. After Paul gave his testimony before King Agrippa, Festus said to him, “Paul, you are out of your mind! Your great learning is driving you mad” (Acts 26:24b). Make no mistake about it: A personal testimony can be argued against even more than the Bible.
I can relate to what the author said in the above quote at least in this way: It is truly wonderful when someone does not debate the gospel but receives it without an argument. The way to that point, though, is not through a device of our own making but through preaching of the gospel that is accompanied by the Holy Spirit’s convicting work. When a person is being drawn by God to Christ, he or she will not argue and debate against Scripture. Quite to the contrary, he or she will gladly hear it and absorb it. Paul described the Thessalonians’ acceptance of his preaching in a similar way, saying, “[W]hen you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Thessalonians 2:13, NASB). When conversion happens, it is because God and His Word are working in that person’s heart. A personal story of one’s conversion can do nothing to help that. This is not surprising given the fact that “the testimony of God is greater” than the testimony of men (1 John 5:9, NASB).
Another reason sometimes given for the use of personal testimonies is that they can open the door to a gospel presentation by creating interest in the hearer. One has to wonder: If a person has no concern about his or her own spiritual condition, why would the story of yours be interesting? More important, if the story about Christ—the gospel—is not appealing to him or her, how can yours be? Is the story about the disciple somehow more appealing than the story about the Master? Are we not drifting from the Word of God when we begin to think this way?
Some do attempt to use the Bible as a defense for personal testimonies, but these attempts involve incorrect interpretations. One is Revelation 12:11a: “And they overcame him [Satan] because of the blood of the Lamb and because of the word of their testimony” (NASB). There is no indication in the text that the word testimony means what many today suppose: a personal account of how one came to Christ. If it did, then think of what the meaning of the text would be: that those people overcame Satan simply by telling their personal stories! That is absurd. The text refers to their testimony about Christ, not about themselves. The word in Greek is marturia, which means witness, martyr or testimony. The idea is that these people witnessed to the reality of Christ and were slain for it. They were not slain because they told their personal conversion stories; they were slain because they testified to who Christ is. The point is that they focused on Christ, not on themselves. This is made even clearer by the use of the word in other places in Revelation. For example, Rev. 1:2 states that John “testified to the word of God and to the testimony of Jesus Christ, even to all that he saw” (NASB). The language here is unmistakable: The idea behind the word is John’s declaration of his witness of Christ. It is a pointing away from oneself and toward Christ. This same idea is repeated in v. 9: “I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.” In both cases, it is not the testimony of John but the testimony of Jesus. John talked about Christ, not about himself.
Another biblical passage often used to defend personal testimonies is Acts 26, in which Paul tells King Agrippa an account of his conversion. This, however, was a special circumstance: The apostle was on trial and was defending himself against his accusers. There is no evidence in the New Testament that Paul or any of the other apostles used personal testimonies on a regular basis.
Continued in Part 2.
It’s probably no surprise that street evangelism is unappealing to most Christians because you don’t see much of a return on your efforts. For one thing, strangers you encounter on the street are highly unlikely to cross your path a second time. In addition, people on the street are often apathetic and sometimes hostile to Christian outreach. Finally, there is often no visible fruit, so it is often like sitting in a fishing boat for hours without getting a single bite. Simply put: Public evangelism can be discouraging and disappointing. I have felt this myself at times.
The truth, though, is that our discouragement and disappointment in evangelism are not justifiable. Although we naturally want to see positive results from our labor and desire to be liked by others, could it be that these expectations reflect an unwillingness to suffer for the name of Christ? Are we more interested in seeing positive results from our efforts than being obedient and faithful even to the point of suffering? Will we settle for nothing less than mass conversions, acceptance by non-Christians and cheerful responses to the gospel? Do we want the glory without the cross? If so, we need to replace those misguided expectations with a willingness to suffer for our Lord because the reality is that, more likely than not, our evangelism will be met with stern opposition. Jesus said to His disciples, “Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours” (John 15:20). Paul wrote these sobering words to Timothy: “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12). Dare we think that we are so high above Christ that we are exempt from persecution?
There is something else to consider, though: Avoiding evangelism because of unpleasant responses falls short of the agape love that God demands that we show the world. It is the kind of love that blesses others even when they don’t want it, don’t ask for it, or are hostile to it. That is the kind of love that God has shown mankind—and continues to show—by condescending to people to reveal Himself, whether through general revelation (creation) or special revelation (Scripture), in spite of the fact that all people have rejected that revelation. It’s the kind of love that God showed the world when He gave up His Only Son to die for sinners: Nobody asked Him, much less wanted Him, to do that; yet He did it anyway. We must be honest with ourselves and candidly admit that if we withhold the gospel from those who desperately need to hear it because we want to avoid unpleasant responses, then we are falling far short of the love that God demands of us.
Christ served others regardless of what it cost Him. He once said that He “did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28, NIV). In spite of the suffering that He knew awaited Him, He “set his face to go to Jerusalem” (Luke 9:51), and when the time came for Him to give up His life for sinners, He “endured the cross, despising the shame” (Hebrews 12:2). (See also Philippians 2:5–11.)
What is our motive for serving? Do we serve only as long as it is pain-free, or are we willing to serve even if it means suffering and rejection? If our motive is love, we will serve others regardless of what it costs us. There are many people who don’t know even the basics of the gospel message and desperately need Christians to bring God’s revelation to them. Many of them will probably hate us for it, but that doesn’t mean they need it any less. Dare we withhold that from them simply because it might bring discomfort to us?
Unless otherwise noted, scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
A friend recently shared this gem spoken by Charles Spurgeon, and I thought it should be posted here. Even though it was spoken more than a century ago, it seems that it applies to many of today’s churches.
Feeding Sheep Or Amusing Goats?
By C. H. Spurgeon (1834–1892)
An evil is in the professed camp of the Lord, so gross in its impudence, that the most short-sighted can hardly fail to notice it. During the past few years it has developed at an abnormal rate, even for evil It has worked like leaven until the whole lump ferments. The devil has seldom done a cleverer thing than hinting to the Church that part of their mission is to provide entertainment for the people, with a view to winning them. From speaking out as the Puritans did, the Church has gradually toned down her testimony, then winked at and excused the frivolities of the day. Then she tolerated them in her borders. Now she has adopted them under the plea of reaching the masses.
My first contention is that providing amusement for the people is nowhere spoken of in the Scriptures as a function of the Church. If it is a Christian work why did not Christ speak of it? “Go ye into all the world and preach the gospel to every creature.” That is clear enough. So it would have been if he had added, ‘and provide amusement for those who do not relish the gospel.’ No such words, however, are to be found. It did not seem to occur to him. Then again, “He gave some apostles, some prophets, some pastors and teachers, for the work of the ministry.” Where do entertainers come in? The Holy Spirit is silent concerning them. Were the prophets persecuted because they amused the people or because they refused? The concert has no martyr roll.
Again, providing amusement is in direct antagonism to the teaching and life of Christ and all His apostles. What was the attitude of the Church to the world? “Ye are the salt,” not the sugar candy something the world will spit out, not swallow. Short and sharp was the utterance, “Let the dead bury their dead.” He was in awful earnestness!
Had Christ introduced more of the bright and pleasant elements into his mission, he would have been more popular when they went back, because of the searching nature of his teaching. I do not hear him say, ‘Run after these people, Peter, and tell them we will have a different style of service tomorrow, something short and attractive with little preaching. We will have a pleasant evening for the people. Tell them they will be sure to enjoy it. Be quick, Peter, we must get the people somehow?’ Jesus pitied sinners, sighed and wept over them, but never sought to amuse them. In vain will the Epistles be searched to find any trace of the gospel of amusement. Their message is, ‘Come out, keep out, keep clean out!’ Anything approaching fooling is conspicuous by its absence. They had boundless confidence in the gospel and employed no other weapon. After Peter and John were locked up for preaching, the Church had a prayer meeting, but they did not pray, ‘Lord grant unto thy servants that by a wise and discriminating use of innocent recreation we may show these people how happy we are.’ If they ceased not for preaching Christ, they had not time for arranging entertainments. Scattered by persecution, they went everywhere preaching the gospel. They ‘turned the world upside down’. That is the only difference! Lord, clear the Church of all the rot and rubbish the devil has imposed on her and bring us back to apostolic methods.
Lastly, the mission of amusement fails to effect the end desired. It works havoc among young converts. Let the careless and scoffers, who thank God because the Church met them half-way, speak and testify. Let the heavy laden who found peace through the concert not keep silent! Let the drunkard to whom the dramatic entertainment had been God’s link in the chain of the conversion, stand up! There are none to answer. The mission of amusement produces no converts. The need of the hour for today’s ministry is believing scholarship joined with earnest spirituality, the one springing from the other as fruit from the root. The need is biblical doctrine, so understood and felt, that it sets men on fire.
Matthew 7:1 is arguably one of the most abused Bible passages in the entire history of Christianity. If you don’t know that reference, the text itself is likely familiar to you: “Judge not, that you be not judged” (ESV). In our society today, you are very likely to hear that verse quoted at you if you try to tell someone they are doing something wrong or that they are believing something wrong. But is that how Jesus meant His words to be used? Hardly. I say that for two reasons.
First, when the verse is used in that way, it is taken out of context. Here is the statement along with Christ’s explanation of it:
Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. (Matthew 7:1–5, ESV)
Clearly the Lord was teaching against hypocrisy. That is indisputable since He clearly refers to criticizing others for little faults (“the speck that is in your brother’s eye”) while failing to see one’s own major faults (“the log that is in your own eye”). It is also indisputable that He is speaking against hypocrisy because He plainly says, “You hypocrite, … ” His final admonition in v. 5 should put to rest the kind of abuse of this passage I described earlier, where Christ said, “[F]irst take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” Obviously the Lord was not prohibiting all criticism but specifically the hypocritical kind whereby one delights in finding fault with others without concern about changing oneself first.
Second, if Christ really meant this verse to mean that we should never criticize at all, isn’t it odd that He calls people “pigs” and “dogs” in v. 6? Look what He said:
“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.”
I heard someone once say, “A text taken out of context becomes a pretext for a proof-text.” How true.
The sign I use in street evangelism
Now it shouldn’t—and didn’t—surprise me that this verse was misapplied. It happens often nowadays. What amazed me, though, was that the woman who said this was a professing Christian. Before she went into her message of religious pluralism, she declared confidently that she had accepted Jesus as her Lord and Savior and that she prays every day. Let me say it again: This amazed me. Why? Because it was a blatant denial of the value of Christ’s blood coming from someone who claimed to follow Him! Jesus’ sacrifice on the cross is pointless if people who don’t believe in Him will get into heaven anyway. The truth is that the One who said “Judge not” also said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6, ESV).
Jonah realized it was not his place to choose the audience of his God-given message. We should realize it, too.
In my last post, I pointed out that friendship evangelism actually makes the Great Commission harder, yet that is not all there is to it. Another unfortunate aspect of this approach is that it limits the audience of the gospel to those in one’s immediate sphere of influence, i.e., friends, relatives and coworkers, ignoring an enormous segment of society: strangers. This distorts the Great Commission, whereby Jesus commanded His disciples, “Go into all the world and preach the gospel to all creation.” (Mark 16:15, NASB). He did not say, “Go into your immediate sphere of influence and preach the gospel to your friends, relatives and coworkers.” Those people, though certainly important, make up only a minuscule subset of our society. There are hundreds—thousands, even tens of thousands—of people out there who need to be reached with the gospel, so how can we limit our target audience to a mere few? Jonah, who thought he could choose the audience of his preaching, eventually realized that “Salvation belongs to the LORD” (Jonah 2:9, ESV). Do we believe that?
Let’s stop editing God’s command to bring the gospel to all creation. There are multitudes of lost souls who know so little—so very little—about salvation, and they desperately need us to proclaim the good news to them. I asked a young man once on the street if he knew how sin is eliminated. He did not know that it is by the blood of an innocent sacrifice that God forgives sin. Who knows what other essential truths of salvation he didn’t know? Let’s obey God’s command—His simple command—to bring the gospel to everyone.
About the Author
The author of this blog, Jeremy (Jehanne), is a Catholic who strives to think God's thoughts after Him and obey Christ's exhortation to take up the cross daily and follow Him on the way to Golgotha. He likes reading theology, evangelizing, and, of course, writing.
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