Gospel tracts examined in light of scripture.

two ways to live POCKET EDITION – examined in light of scripture

two ways to live – the choice we all face – Review – Pocket edition tract
Four Spiritual Laws – Bill Bright  – Review

Many Christians who have been around for a while would be familiar with Campus Crusades famous tract “The Four Spiritual Laws” by Bill Bright. Printed and distributed in vast numbers since 1952 it has been a popular evangelistic tool used by many professing believers even today, and states:

God loves you and offers a wonderful plan for your life. 2. Man is sinful and separated from God. 3. Jesus Christ is God’s only provision for man’s sin. 4. We must individually receive Jesus Christ as Savior and Lord

Bright designed the tract upon his own philosophy that the primary Gospel message to all people was … God loves everyone, makes an offer to everyone, and this offer is made effectual by a decision.

“Two Ways to Live” Pocket Edition tract (2W2L) published by Matthias Media, is another publication that attempts to present the Gospel to the man on the street.  Whilst there are some differences between these two tracts, the overall approach and theology behind them is strikingly similar. The 2W2L pocket edition tract will be the main focus of this paper.

The teaching of the Universal love gospel – The World

If God loves all people, then what does God`s love have to do with anyone`s salvation?

The universal love gospel is the teaching that God`s love is universally pledged to all people without exception.  John 3:16 “ For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” is the favourite verse used in many Gospel presentations and is also used to support Bright`s first spiritual law of universal love.  The word “world” is often used in the scriptures in different senses, but sadly it seems common practice to ignore the context and the surrounding pronouns of this passage to insist “world” means “all individuals without exception, and forms one of the weak pillars of the universal love gospel.

In John 3, the Lord Jesus impresses upon that teacher of the Jews, Nicodemus, the true extent of God`s plan of redemption, that this will not be limited to the Jewish nation only (Israel), but that from throughout the whole of mankind (the Gentiles), God would gather together a people for himself from “every tribe, tongue, and people and nation” Rev 5:9.  Jewish mindset could not have imagined this “world view” of redemption that was now to include the gentiles, God also impressing this truth upon Peter in the visions of Acts 10.” The believing ones in John 3:16 are the only ones whom God loves, for they are the only ones who “shall not perish” and are the only ones who have “eternal life”.

Other examples are seen in Romans 11:12 where the word “world” is a clear reference to the Gentile world in contrast to the Nation Israel.

1 John 2:2 is another text in which many would say world means “all individuals without exception”.  However, the same apostle makes the true meaning apparent for us in John 11:51-52,  plainly showing  the word  ”world” in 1 John 2:2 is used to specifically describe the world of Gentile believers.

The teaching of the universal love gospel is a non-discriminating politically correct gospel, non-offensive, seemingly loving, fair and kind.  It declares all people to be loved and esteemed in the eyes of God.  This is a very popular gospel. The 2W2L tract contains at least five declarations to the reader that God is loving, and gives the impression that God`s love is extended to all.

Indeed “God is Love” 1 John 4:8, and so the question may well be asked, what is wrong with declaring Gods love indiscriminately to all people?  Isn`t God`s love wide enough to love all mankind?

Does it really matter?

These objections can be answered if we look to the Gospel of the apostles. Did the apostles declare God`s love to all men indiscriminately?  It may come as a surprise to the reader that in the book of Acts, the gospel of God`s universal love for all mankind is completely non-existent in every Gospel proclamation by the apostles.

Not one indiscriminate declaration of God`s love is presented in the entire book of Acts by the apostles to their hearers.

Could it be that the love of God was never intended to be pledged toward all people indiscriminately?

The Apostles did not preach it, dare we preach something different?  It is astonishing that so many men and women in positions of preaching and teaching continue to either blatantly present God`s love as universal , or allow their poor hearers to assume it by vague exposition of the scriptures.

The universal love gospel is a different gospel to that which the apostles preached.  That God is the God of love only toward those whom the Father gave Christ is a veiled truth to multitudes of men and women and tragically the ambiguous language of the 2W2L tract does nothing to unveil this to the reader. The glorious truth of God`s particular and discriminating love deserves our full accolade, and should not be veiled with ambiguity. Our Lord Jesus showed the extent to which God has loved His people at Calvary, and God throughout history shows no hesitation in giving the lives of men and the lives of people for His chosen people (Isaiah 43:3-4 )! This truth is only despised by those who despise the absolute sovereignty of God in all things including the salvation of some and the reprobation of many others according to His own purpose for the sake of His Elect (Rom 9:17, Rom 9:21, 2 Tim 2:19-20, ). What a contrast this is to the universal love gospel! To present the message that God loves all men, with a knowledge that all men will not be saved is really a message of false assurance, and is necessarily also a message of deceit.  Just as Paul confronted Peter`s error in Galations  2, so too this error should be confronted and exposed, not only from a concern that the truth of the gospel should be proclaimed with integrity, but also from a concern for the spiritual welfare of our families and friends who are even this day being misled by the vague and ambiguous descriptions of God`s love being presented from many pulpits.

The teaching of God`s universal love for all men necessarily calls into disrepute many of Gods divine attributes :

God`s everlasting faithfulness Jeremiah 31:3 – pledging love for everybody that in the end fails to love most.

God`s Immutability Mal 3:6 – pledging love for everybody that changes into wrath for most.

God`s Omnipotence Job 42:2 – pledging love for everybody but ultimately thwarted from loving most.

God`s Omniscience Isa 46:10 – pledging love to those he knows He will ultimately destroy in hell.

The teaching of the universal love gospel opposes the biblical truth of Election.  Election reveals the true nature and extent of God’s love as revealed in the scriptures, and by its own definition must be both exclusive and particular. The principle of Electing (Particular) love is beautifully displayed in Ephesians 5:25. “Husbands, love your wives, even as Christ also loved the church, and gave himself for it”. The vows of particular love between a husband and wife are but a reflection of the perfect and particular love (electing love) that exists between Christ and His Church (His bride) for whom and only for whom He “gave himself”. This love cannot be extended universally without breaking covenant with the recipients or violating its faithfulness. To extend the particular love of God in the death of Christ universally, would be like an adulterous groom who vows that his particular love and devotion for his bride can also be extended in the same way to all women without exception!

Those who present the teaching of the universal love gospel must also handle the scriptures deceitfully in other places.  These men will often insist for example, that God didn`t really hate Esau as declared in Rom 9:13, but rather “loved him less”.  These men conveniently ignore further evidence in Malachi 1 which declares again that Esau was not only hated, but that his mountains and his heritage was laid waste! The god who pledges love for everybody cannot be the same God who hated Esau, and the folly of this gospel becomes clear when God causes his children to know their name is Jacob. God`s love is steadfast toward Jacob – God declaring “I do not change” Mal 3:6. Failure to see the many pictures and types in scripture, in this case Jacob and Esau as being a picture of all men before they are born, is a failure grasp the true nature of God’s absolute sovereignty in all things including election and salvation. Salvation is of the Lord ! Jonah 2:9.

Some argue that God pledges various levels or “types” of love toward his creatures, some with eternal benefit while other types are temporal. This idea however completely ignores the stark reality that…

“Love that has the power to save, and does not save, is no love at all”.

This statement cannot be denied.  If the plain truth of this statement be understood, one will see that if there is any sense in which an omnipotent  and unchangeable God`s love is universally intended, and yet most perish, then that love is meaningless, and the one trusting in it can have no confidence by it.

Scripture however plainly declares that God loves with an “everlasting love” Jer 31:3. The notion that God will love all men temporarily and then somehow change His mind is an insult to the faithfulness of God, insults the wisdom of God and portrays Him as indecisive or confused contrary to 1 Cor 14:33.  It also makes a mockery of the eternal and unchanging covenant of grace Heb 13:20, and necessarily robs believers of the assurance of God`s unchanging grace and love toward them.

The teaching of the universal atonement gospel

If the Lord Jesus Christ made atonement for all the sins of all men, then what does His atonement have to do with anyone`s salvation?

The teaching of the universal atonement gospel is partner to the teaching of the  universal love gospel.  The theologian John Owen shows something of the flawed nature of the philosophy of Universal Atonement.

There are three possibilities regarding the extent of the death of Christ:

“Christ suffered for either….

1. all the sins of all men

2. all the sins of some men

3.some of the sins of all men.”

If the last statement is true then all men are still left with some sins and so none are redeemed.

If the first statement is true then why are not all men freed from sin? You may say, Because of their unbelief. But I ask, Is unbelief a sin? If it is not, why are men punished for it. If it is a sin, then it must be among the sins for which Christ died, So the first statement cannot be true!” So it is clear that the only possibility remaining is that Christ had laid upon him all the sins of some men, the elect, only. It is this that I believe is the teaching of the bible.    John Owen

The teaching of the universal atonement gospel presents the death of Christ as an atoning sacrifice for the sins of all people (the world) without exception. This view of the gospel is “Universal” “Potential” and “Conditional”. Universal, in that the atoning work of Christ was intended for all people. Potential, in that the atoning work of Christ does not actually save anyone in and by itself. Conditional as the decision to save rests with the willingness of individuals to choose to accept the free offer of God.

In contrast however, scripture is saturated with language that is “Particular”, “Actual” and “Unconditional”. Particular in that it was intended only for those whom God had chosen before the foundation of the world. Actual, in that the atoning work of Christ actually removed the sins of the elect, and actually saves all of those for whom it was intended. It is Unconditional as the decision to save rests solely with the eternal decree and purpose of God.

Examples of the language of salvation and atonement as revealed in holy scripture:

PARTICULAR: Elect (Rom 8:33) Chosen, Holy, Beloved (Col 3:12),  My People (Heb 8:10) My sheep (John 10:27) The Church, His body (Eph 5:23)  Children of God (John 1:12) A Bride (Rev 21:2)  Christ gave himself for her (Eph 5:25) Sent ONLY to the lost sheep (Matt 15:24)

ACTUAL: He SAVED us (Titus 3:5, 2 Tim 1:9), Christ Redeemed us (Gal 3:13), We HAVE redemption (Eph 1:7) , We HAVE forgiveness (Eph 1:7) We have OBTAINED an inheritance (Eph 1:11), We HAVE been justified by His blood (Rom 5:9) at the Cross (John 19:30), through our Lord Jesus Christ by whom we have now received the atonement (Rom 5:11) Jesus OBTAINED eternal redemption by His own blood (Heb 9:12) We have been reconciled (Rom 5:10, 2 Cor 5:19)

UNCONDITIONAL: Salvation granted to us from all eternity and not of works (2 Tim 1:9), as many as had been appointed to eternal life believed (Acts 13:48), not the will of the flesh (John 1:13) not of human will (John 1:13), saved by Grace (Eph 2:8), not of works (Eph 2:9).

The teaching of universal atonement presents a failed and unfinished work of redemption and salvation.

The teaching of universal atonement presents an unfinished work by the Saviour because the redemption of the individual is incomplete without the decision of the individual. The Saviour`s work has simply provided an opportunity for all to be saved but actually saves none. This teaching is a hideous insult to the glorious person and work of the Lord Jesus, accusing Him of unfinished work contrary to John 19:30, and a failed work on behalf of those who do not make a decision for Christ. Under the doctrine of universal atonement ,  Hell becomes a monumental display of the failure of the Lord Jesus to save those for whom He died.  However, the scriptures plainly declare that Christ shall lose nothing -John 6:39.

The teaching of universal atonement cannot stand against the particular terminology of scripture that plainly shows that the purposes, intent and focus of God in the redemption of “his people” are exclusive. The teaching of universal atonement separates the intentions of God from his accomplishments contrary to Is 14:24,  and paints God as a good intentioned failure whose desires to provide sufficiently for all are ultimately thwarted and unfulfilled contrary to Isaiah 46:11. However the reality is that God always does whatever he pleases; Psalm 115:3. The particular intentions and the exclusive benefits of the atonement in no way reduce the merit or worth of the precious blood of Christ, in fact the value of Christ`s blood is gloriously upheld and esteemed in particularism because it declares that Christ actually accomplished eternal redemption  for each one for whom  it was intended – without failure – Heb 9:12. Christ is not only able to save, he saves indeed. These same ones are given to Christ by the Father, and none shall be lost – John 10:29.

The gospel of unlimited limited atonement. or “Sufficient for all, effective for few” –

The teaching of unlimited limited atonement presents the atonement of Christ as being both unlimited and limited, that Jesus died for all people in some way, but in a saving way only for some.  It is a hybrid of universal atonement that cleverly attempts to join universality together with particularism in regards to the atoning work of the Saviour, and appeals greatly to those who are willing to accommodate opposing doctrines in regards to the gospel of the atoning work of the Saviour  .  Even though this teaching was devised a very long time ago, it gained great acceptance during the early 1800`s and is still very popular in this day especially amongst reformed evangelicals.  It`s sandy foundation rests heavily upon the notion that the atoning work of the Saviour provides some type of  indefinite or abstract sufficiency to all people. In reality however, this abstract sufficiency proves to be “insufficient” to save most men. This teaching therefore presents an insufficient sufficiency, a total contradiction in terms and in it`s outcome, but more disturbingly this teaching attacks the very core of the atoning work of the Saviour by presenting the blood of the covenant as being shed in vain for most men. This teaching  insults God the Father as it tampers with the perfect justice of God executed upon the Son. We all have an expectation of earthly judges to judge rightly, to be just, and to pass sentence on the accused in measure that befits the gravity of their crimes. However our earthly judges are beset with the failings of their own flesh nature and can never hope to administer perfect justice. Not so with God! Let us not liken the abilities of an immutable  God to the inabilities of mortal men.  God is always perfectly just, and demands absolute and perfect justice in all his determinations Ps 119:137.  If God has exacted a punishment upon His Son that exceeds the perfect justice required to forever put away the sins of the people, then God has punished unjustly. Conversly,  if the Son suffered the wrath of God in any sense for those whose sin is not ultimately put away, then God has exceeded His own perfect justice and has punished unjustly. This is the dark heart and lie of the teaching of the  “Sufficient for all effective for few” gospel.

The gospel of Unlimited Limited Atonement also demeans and tramples the blood of the covenant and insists it be common – Heb 10:29.

“V29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” KJV

According to this text, those who make the blood of the covenant an unholy (common) thing, insult the Spirit of grace, and are said to be worthy of punishment. It is difficult to see how any doctrine that presents the atoning blood as being common to all people in any sense, could escape this stern word.  The teaching of Unlimited Limited Atonement also disregards the types and pictures of Israel as shown throughout the scriptures. Just as the physical nation Israel were the object and sole benefactors of atonement under the Mosaic sacrificial system, so too is spiritual Israel the object and sole benefactor of the atonement of Christ Jesus.   A plea should be made to all ministers of the Gospel in this day to turn from these universal atonement fables and joyfully preach the doctrine of a particular effectual atonement clearly and often to the bride of Christ placed under their care. Teachers should cease from speaking of the atonement of Christ in terms that are undefined and ambiguous, and begin to speak of an atonement that is vicarious and effectual by design and in it`s accomplishment.

Human decisionism gospel

You may have heard the catch cry “God has done everything He can, now it`s up to you!”  This gospel focuses its attention upon human decision in salvation and not only allows man the final say, it actually insists upon it as being the deciding factor in salvation.

The teaching of gospel decisionism is common-place in today`s religious world. It can produce instant results, and measurable statistics and as such is a popular model for the preacher and evangelist.  By using carefully constructed formulas and steps, false decisions can be manipulated by emotion, coerced by human logic, and feigned under peer pressure. Such a decision should not be equated with salvation.

Human decisionism is a natural man`s gospel. Man naturally desires the right to choose for himself, free from any external influence that may impose upon this right. This gospel perfectly appeals to the natural desire of man to exercise dominion and authority of self and to be in control of one`s own salvation by one`s own determinations.   It is assured popularity because it gives man dignity by allowing him the autonomy of self -determination, and makes room for boasting against the teaching of Eph2:9 which would otherwise be completely taken from him if salvation was Gods prerogative alone. This gospel reasons that God does not impinge upon the will of man, but that man effectively has the final authority in salvation. There is usually no effort to inform or impress upon the enquirer that salvation is actually the supernatural regenerating work of God alone.  Jonah 2:9, Titus 3:5, John 6:45. This natural man`s gospel grants willingness ability and power to the natural man that scripture declares he does not possess – Rom 8:8, John 5:40, John 6:44.

General observations of the two ways to live  tract.

Front Cover – As the title suggests, human decisionism is the dominant theme. Concerns about this are addressed elsewhere in this article.

Page 1 – Emphasis upon presenting God as loving toward all His creatures is evident here and throughout the tract. No effort is made to inform the reader that God`s love is particular, that God also hates and has prepared both vessels of mercy and vessels of wrath , Rom 9:21-23, that the purpose of God according to election might stand -Rom 9:11.

Page 2 – In regard to the flesh nature, the tract quotes a good scripture in Romans 3:10-12 but then immediately reduces its seriousness by saying “we rebel against Him in lots of different ways”, “we ignore Him”, “we tell Him to get lost” .Rather than reinforcing the dire tone of Romans 3, the tract`s text plays down and softens man`s offences against a holy God .As the reader is told that he rebels in “lots of different ways” he can easily conclude that he may not rebel against God in “every way”, and so the reader is not brought low in his own estimation to realise the true depth of his offence. Sin is not simply a “rebellious, self-sufficient attitude” as the tract states here. The truth is that we are not sinners because of our attitude or because of what we do, rather, we sin because we are sinners by nature – Rom 7:23. Emphasis  is made of the mess we have made from an earthly point of view saying that we have made a mess “not only of our own lives but of our society and the world” rather than focussing  the reader on the far more important issue of how our sin is an offence to a holy God. In addition, the statement “we disobey His instructions for living in his world” gives the reader the false impression that Christianity has something to do with obeying instructions. This religious moralism is found in other places in the tract and has no place in the proclamation of the Gospel of God`s free grace. Additionally, the statement that people are “not following God`s ways” is a concern. The fact that “ways” is plural can only mean that rules and commandments are being referred to here, which in turn causes the reader to think that being a Christian is about following rules and commandments. Pointing people to rules and commandments as a way of pleasing God is “Salvation by works”  There is but one “Way” singular, and that Way is Christ, and this alone should be the cry of all Gospel preaching.

Page 3 – This page opens yet again with the false notion that God cares about humanity universally. The truth is however that God only cares for His people -Isa 43:3-4.

Page 4 – Yet again the tract opens with the particular nature of God`s love for His particular people being ambiguous. Although the Lord Jesus is called the “divine son” the reader is not told that Jesus is actually God. Many false religions would be happy to share the description of Christ presented here and it is a pity that the tract has squandered an opportunity to distance itself from these by plainly declaring the Lord Jesus is God.

Page 5 – “God accepts Jesus` death as payment in full for our sins” In addressing the atonement of Christ, the reader is not informed that the “our” is really God`s chosen people alone. The truth is further dissolved as the reader also reads that “Jesus offers us new life” and “our sins can be forgiven”.  The tract successfully helps the reader conclude that Christ made payment for the sins of all men, has simply made salvation “possible” , and that men must now do their part and take up the salvation offered.

Page 6 – The truths of regeneration and repentance are presented cart before the horse -presented back to front – as the tract makes repentance the prerequisite to regeneration, whereas the truth is the opposite, that regeneration must proceed repentance. Acts 16:14

A Closer look at Two Ways to Live.

A Comparison of Two Ways to Live with the Acts Gospel addresses.

According to the Matthias website: “At the most basic level, Two Ways to Live is simply a memorable summary of the Christian gospel. Or to put it more accurately, it is the Christian gospel including some of its necessary presuppositions and background.”

As seen in the grid, the 2W2L tract presents statements and teachings which are additional to the original Gospel addresses in Acts. The concepts and wording of these additions are primarily concerned with presenting benefits and offers to the reader with the words “you” and “your” being the dominant and repetitive language . This is a man centered message. Instructions on how to improve morality are also presented to the reader. However, the apostolic gospel addresses use none of this language, and one might ask why 2W2L as a “summary of the christian gospel”, should presume to add these declarations and use this language as a gospel presentation when there is no warrant to do so as compared to the apostolic model.

Human decisionsm is the primary theme of the 2W2L booklet, well supported by its subtitle “the choice we all face”. Unwittingly, the tract`s strong theme of decisionism can only encourage the reader to believe that the act of ones right decision somehow brings Gods favour. One should rightly ask how the teaching of human decisionism in salvation can be reconciled with the explicit words of John 1:13 which rules out any possibility of human willing at all … “who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (NASB)  and  Romans 9:16  ¹⁶So then it does not depend on the man who wills or the man who runs, but on God who has mercy.

The teaching of Human decisionism  to salvation places confidence in the abilities of natural man of whom scripture declares is dead in trespasses and sins, Eph 2:1, and whom God must make alive- Col 2:13. Why would any believer want to take any credit at all in salvation, when scriptures declare that faith is a gift from God, Eph 2:8, being the operation of God, Col 2:12, and even repentance is from God,  Acts 11:18 , 2 Tim 2:25,  Acts 5:31?

Universal offer gospel

The gospel is the good news of the Person and work of the Lord Jesus Christ –“ Christ Crucified” – and is not an offer – 1Cor 2:2. In every one of the Acts addresses, the Gospel message is never presented as a conditional offer of Christ, but rather as a Proclamation of Christ.

The Two ways to live tract presents  the Gospel as a conditional offer. This is plainly evident by the theme of decisionism, and also by its specific wording. ..

“that forgiveness and pardon might be available to us”

and

“Jesus offers us new life”

It should be asked, for what reason is the gospel presented in a way which is fundamentally different to the original apostolic gospel addresses?

The Universal Offer Gospel opposes the biblical doctrine of Election. Believers rejoice in the knowledge of their Election which is an unalterable determination by God, bestowed upon certain individuals (The Elect) before the foundation of the world – Eph 1:4-5. Salvation has already been granted to God`s Elect in all eternity, and in the fullness of time, this life and immortality is brought to light to God`s Elect through the gospel, 2 Tim 1:9, It pleased God to effectually gather His Chosen ones through the call of the Gospel -Rom 8:30, Matt 22:14, Acts 13:48, Rev 5:9, 1Cor 1:21. If the Gospel of Gods FREE, SOVEREIGN, ETERNAL, UNCONDITIONAL GRACE is ultimately a genuine offer to all people without exception, then Election is a lie.

The tract presents repentance and faith as being the activities of man. However, the scriptures declare repentance unto life is a gift of God’s grace -Acts 11:18, as is faith Eph 2:8. It is produced in the heart by the regenerating work of the Holy Spirit, through the revelation of Christ in the gospel , Zech. 12:10, and comes by the CONVICTION of the Holy Spirit, Acts 2:37, John 16:8-14. Repentance and belief is a result of God’s work alone for His glory alone so that no man may boast before God – 1 Cor 1:29. Believing is not the cause of eternal life; one believes because he has eternal life – Acts: 13:48, John 6:47.   Belief is an evidence of life that already exists, not a condition to be met in order to obtain life.

Morality gospel

Religious moralism is the enemy of the Gospel of God`s free grace, and it is regrettable that the 2W2L booklet departs yet again from the apostolic gospel model here by the addition of instructions on how to improve one`s morality.

Mixing the truth of the complete sufficiency of Christ and His atonement along with instructions on how to improve moral behaviour is a sure way to completely undo the gospel of God`s  free grace!

The call to repent and believe is not a call to improve moral behavior, and calls to morality were never added or associated with the Gospel proclamations we see in Acts.

Tragically, morality preaching is the standard preaching model of our day and is often disguised as “Practical Christianity” at the end of sermons. This teaching inevitably causes its hearers to believe that pleasing God has something to do with “getting rid of old habits” and “starting some new ones” as the 2W2L tract states. This type of teaching always leaves its hearers looking to their own activities to please God, and away from Christ in whom alone God is well pleased- Mark 1:11. This type of presentation reeks of works righteousness, and is totally incompatible with the Gospel of free Grace – Rom 11:6. Preaching a mixed message of grace and human morality is at best a confusing and foolish gospel , Gal 3:3, and at worst demeans the person and work of the Lord Jesus Christ, Gal 2:21, and is potentially condemning – Gal2:11.  Just as the Judaizers  bewitched the Galations  to add just a little law to Grace, so too does the Gospel of religious moralism bewitch it`s converts to add just a little morality. It is worth remembering that even a “little” of this moralism can estrange one from Christ and cause one to fall from grace. Gal 5:4.

The objection of knowledge

Matt 16:15-17. 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Christ, the Son of the living God.” 17 And Jesus said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.

Whenever Gospel doctrines (essential truths concerning the person and work of Christ) become  dividing issues, there is often an objection raised on the basis of knowledge. This objection argues that if Gospel doctrine reveals the difference between sheep and goats, then we are effectively saved or lost on the basis of our knowledge.

Revelation of Christ however, is not simply knowing facts about Christ, but rather, is knowing Him – Christ the Lord, and this knowledge is a product of the believers relationship with Him,….not the cause.  It is both a supernatural knowledge and a personal knowledge, not revealed by “flesh and blood” but by the Holy Spirit.

The objection would have some credibility if saving knowledge is purely the result of human intellect and rigorous study, rather than being imparted to the believer by God Himself-  Ezek 36:27. The shortsightedness of the objection fails to see that it is God himself who teaches his children, John 17:6-8, John 6:45, grants them sure and true knowledge of Christ , John 14:20, 1 John 2:20, Matt 16:17, and this knowledge is the word of truth, the gospel of salvation – Eph 1:13. Knowing Christ cannot continually co-exist with believing untruths concerning His person and work, for they are truths taught by God, 1 John 2:27, John 6:45, John 16:13, Jer 31:34. The objection itself is concerning because it questions the absolute necessity for purity of the Gospel message contrary to Gal 2:14 and Titus 2:7, and reduces the critical importance of doctrine contrary to many scriptures ,Eph 4:14, 1 Tim 1:3, 1 Tim 4:6, 1 Tim 6:3, 2 Tim 4:3, Titus 1:9. At its core, the objection questions whether Christians can ever totally know and agree on what the Gospel is, and will only undermine the assurance of every believer that entertains it.

Scripture tells us however that the mystery of the Gospel has been effectively revealed, having been shone in our hearts by God himself 2Cor 4:6.  The mystery of his will was made known to the apostles, Eph 3:3, and is revealed to us, Eph 1:9, revealed to his saints, Col 1:26, and reveals Gods eternal purpose in Christ Jesus our Lord, Eph 3:11, and refers to Christ and the church, Eph 5:32 and is the proclamation of the Gospel, Eph 6:19, which is Christ in you, Col 1:27, and by this revelation we are encouraged and knit together , having full assurance of understanding of Gods mystery which is Christ himself – Col 2:2.

The doctrine (teaching) of Christ is also the teaching of the apostles and is also the only basis upon which true fellowship and unity is valid ,1 John 1:3, Acts 2:42. Scripture exhorts us to abide in the doctrine of Christ, for those who do not abide in this doctrine do not have God , 2 John 1:9. This verse alone makes it very clear that doctrine is related to salvation at the deepest level, and should be watched carefully 1Tim 4:16.

The Two Ways to Live Summary

Although the presentation is a little different, the two ways to live tract is a remarkably similar formula to the Four Spiritual Laws, and in the end serves up the same gospel stew.  When compared with the apostolic accounts, any gospel truths that it may have contained have unfortunately been polluted by the additions of promises and offers that are simply not promised and offered to all men.

Disturbingly, the language of the entire tract is very heavily weighted to obedience by using phrases such as; “following God`s rules, following his instructions, following Gods ways, being ruled, and living with Jesus as our ruler” rather than focusing the reader on the obedience of faith Rom 1:5, and leaving it to God to work His work in the individual. These continual calls to obedience are completely at odds with it`s own quoting of Rom 3:10-12 which declare man`s total inability to satisfy or bring God`s favour by following rules and instructions.  The tract`s calls to obedience and rules will be music to the ears of the self- righteous legalist, but to the helpless wounded sheep  who has been made to know something of his complete destitution and inability, this tract will grant no rest and no comfort.

Decisionism is a carnal man-made marketing technique that was never employed by the apostles. The two ways to live tract places heavy emphasis upon the notion that the individual must somehow make a decision before God can save, making man the initiator and God the responder. As the tract encourages the reader to “make the right choice” then magically “ everything changes” for him. This perspective is a general reflection of the pragmatic post-modern gospel message to “get checkmate” as the Matthais media website crassly puts it.

Sadly, in its attempt to present a contemporary and understandable view to the man on the street of how God saves, the tract has tragically shifted emphasis away from Gods saving men, towards man saving himself, at it`s essence giving man the prerogative and the ability to determine his own salvation by decision. The scriptures however are not so accommodating to the perspectives of man when it comes to the truth of salvation ;  Prov  14:12 “There is a way which seems right to a man, but its end is the way of death.”

Few will outwardly deny the doctrine of Election, however it becomes a glaring casuality of the  Universal Offer Gospel by presenting the benefits of election as freely available to everyone. We plead and we proclaim but we are never given authority from the scriptures to “offer” that which is not ours to give.  If Paul’s warnings about different gospels are to be taken seriously , Gal 1:8, then the 2W2L tract will cause believers to be very concerned as it contains significant embellishments to the gospel addresses of the apostles.  The character and intentions of God in the redemptive work of Christ described in the 2W2L tract also show disturbing differences when compared to the apostolic accounts.  These differences relate to the nature and ability of man post fall, the sovereignty and purposes of God in all things including salvation, the divine attributes of God, the nature of the atonement of Christ, the person and work of Christ and as a result, also  justification sanctification and redemption. The themes of decisionism and moralism permeate the entire booklet and present the delusion to the poor reader that these are the necessary requirements prior to God`s favour.

In contrast, believers should see redemption as a particular and accomplished work of our Lord on behalf of His chosen people. Sadly this is not the message of Two Ways to Live. Jesus does not “offer us” new life as the tract states, rather He gives life to those whom He chooses to reveal himself. Christ did not make us redeemable, reconcilable, and pardonable. He redeemed, reconciled, and pardoned his people!

Further reflections

The redemptive work of Christ as the substitute for His people contains foundational truths that affect all other areas of Gospel truth. The Gospel of God is the Gospel declared by God of both the person and the work of Jesus Christ. These two essential elements of both the person and the work of the Saviour are the centre of every gospel address by the apostles recorded throughout the book of Acts, the heart of Paul`s Gospel summary of 1 Corinthians 15:1-4, and the substance of the apostle`s Gospel statement in 1 Cor 2:2 “For I determined not to know anything among you except Jesus Christ and Him crucified”.

Clearly then, to know the Gospel as the apostles knew it, is to know intimately, who Christ is and what Christ has done . This is the foundational truth of Christianity, and every one of God`s people will be made to intimately know these truths at some point in their lives for God has promised to teach His people- John 6:45, Jer 31:34.  It is the privilege and joy of all God`s people to proclaim the person and work of the Saviour, and God equips every one of His people in this knowledge of His Son for this very purpose.

All believers should be in agreement here – any presentation, any doctrine or any message that contains any addition, or subtraction, or untruth in whole or in part relating to the person of Christ or the work of Christ, or to the activities of the triune God in respect to the saving of His people in Christ, must be rejected.

Men need to hear the gospel of God preached and taught from God`s perspective. This is the only perspective that counts. Permission has not been granted to re-model God`s eternal gospel message or perspective in any way for any reason. Pragmatic gospel additions that are designed to make the gospel more effective in reaching unspiritual minds may seem noble and for good cause, however such tools will only seem necessary if one also believes God`s Apostolic gospel requires amendment and additions to be able to save. Gospel distortions, additions and techniques designed to “checkmate” men into heaven can only give glory to the men that concocted them when they appear successful, and those that have been checkmated may well posses false assurance and pride from their rash decisionism . Gospel tract tools conjured from the perspectives of man that have succumbed to presenting man-oriented additions to the original Apostolic gospel will always invert truth rather than uphold it. Any additions or distortions made to God`s Apostolic gospel as it has been revealed, be it for the sake of unity, or for the sake of tradition, or for any other reason, is really to elevate man and despise the Gospel of God.  Many are bewitched by crafty men who handle the Word deceitfully, 2 Cor 4:2, and far too many of those we care about have been misinformed for too long.  I urge all those that profess the name of the Lord Jesus to “test the spirits whether they are from God” –  1John 4:1.             Norm Day

CONTENDING FOR THE TRUTH

Contending for the truth against the errors of modern religion is the duty of God’s servants. I hope our spirit is one of genuine love to all the chosen of God; but today’s rule of charity which requires us to keep silent on certain points in order to avoid controversy, I utterly despise. It is treason to the Lord Jesus to be silent on any point where He has spoken and the honor of His gospel is concerned. It is easy on the flesh to deal in generalities, to denounce hyper-this or hyper-that, and to claim to be a friend to all; but it is required of the loyal servant of King Jesus to maintain His crown-rights and to stand up for His gospel of glory and grace.    Pastor Henry Mahan

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