THE SPIRITUAL BATTLE – 32 The Social Gospel – Parts 1 and 2
“6 I marvel that ye are so- soon removed from him that called you into the grace of Christ unto another gospel: 7 which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Galatians 1:6-9). KJV
Loved ones, the gospel of Christ is good news, but in our Spiritual Battle the devil does all he can to disguise this good news. The apostle Paul wrote to the church in Corinth, saying, “1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 and that he was buried, and that he rose again the third day according to the scriptures" (1 Corinthians 15:1-4).
The good news is that sinners can be saved because Jesus died for our sins, was buried, and was resurrected from the dead. However, in our text the same apostle warned the churches of Galatia that there are those who preach a "different gospel," who "want to pervert the gospel of Christ" (Galatians 1:6-7).
Among the many perversions of the gospel is the approach known as the "Social Gospel." The "Social Gospel" traces its roots to a religious movement that was devised as a result of modernism's erosion of faith.
As religious people and religious groups moved away from believing what the Bible teaches concerning the supernatural, heaven and hell, and the prospect of eternal life for the faithful, they began to shift their focus to curing man's social ills. As belief in an improved condition in the hereafter faded, the emphasis was increasingly placed on improving man's condition in the here and now.
Gradually, this shift in emphasis was adopted even by those who continued to profess belief in the supernatural, in heaven and hell, and in the prospect of eternal life. As is so often the case, cultural and religious trends influence those who are not careful to adhere to "the pattern of sound words" (2 Timothy 1:13).
Accordingly, many churches have made it their aim to feed and clothe the world, to build hospitals for the sick, to operate schools for the uneducated, to influence public policy, and to provide opportunities for recreational and social activities, both for their own members and for the community.
What is wrong with this "Social Gospel" approach?
1. It has the wrong focus. The gospel of Christ is focused on the spiritual salvation of souls. In recognition of this fact, Paul wrote to Timothy, saying, "This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief" (1 Timothy 1:15).
Rather than expecting the gospel to remove all physical, material, or social ills from the world, Jesus emphasized the need for His followers to look beyond this present world for relief. On the night of His betrayal He encouraged His apostles, saying, "These things I have spoken to you, that in me you may have peace. In the world you will have tribulation, but be of good cheer, I have overcome the world" (John 16:33).
To shift the focus of the gospel toward removing the troubles of this world is to change it entirely. According to the New Testament, the work of the local church is to spread the message of salvation (1 Thessalonians 1:8), to spiritually build up its members in the faith (Ephesians 4:11-16), and to relieve needy saints (Romans 15:25-26).
While individual Christians have responsibilities when it comes to using their own resources to help with the physical and material needs of their neighbors, God's word does not authorize the church to use its collective funds and resources to tend to these needs, nor does it authorize the church engage in funding secular education, recreational activities, or social functions. In emphasizing a mission that is physical, material, and social, the "Social Gospel" approach adopts a focus that is different from the gospel of Christ.
2. It uses the wrong drawing power. Many have attempted to justify "Social Gospel" practices, claiming that by having the church operate soup kitchens, provide medical assistance, fund secular education, host social meals, or offer entertainment and recreation, people will become interested in coming to church and will eventually learn about Jesus. But did Jesus say these are the things that are to be used to draw people to Him?
The truth is that the Lord said, "And I, if I am lifted up from the earth, will draw all peoples to myself" (John 12:32). According to the Son of God, it is His sacrificial death that is designed to draw people to Him. The cross of Christ, rather than curing social ills or meeting social needs, is the drawing power that brings sinners to salvation.
Paul writes, "For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek" (Romans 1:16). The power God uses to draw and save sinners is the message of salvation in Christ (2 Thessalonians 2:14).
In attempting to use physical, material, and social means as the drawing power to lead people to the Lord, the "Social Gospel" approach employs drawing tactics that are very different from the gospel of Christ.
3. It produces the wrong results. Whatever enticement is used to draw people will also be needed in order to keep them. When people are drawn in by entertainment, sports leagues, free food, or other handouts, those same things will need to be made available indefinitely in order to avoid losing their interest.
But, according to the New Testament, those who come to Christ are called to Him, not by catering to their social needs, but by the gospel of Christ (cf. 1 Thessalonians 2:13-14). The apostle Peter writes, "Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time" (1 Peter 1:3-5).
God's people are "kept by the power of God through faith," rather than by a constant stream of church-hosted recreation, entertainment, social meals, or social programs. In attempting to use physical, material, and social means to produce followers of Christ, the "Social Gospel" approach produces results that are contrary to the gospel of Christ.
Conclusion: Let us never confuse the "Social Gospel" approach with the approach that was authorized, approved, and advanced by the Lord and His apostles. The more man's confidence in the cross of Christ crumbles, the more religious groups will seek to place their confidence in social programs and recreational activities to draw people.
However, Paul writes, "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18). May we never lose confidence in the cross of Christ to draw sinners to salvation. An Attitude Of Obedient Faith Is Everything (Romans 1:5; 16:26). The God Of Heaven And Earth Is So Good. We Love You So Much. Samuel
THE SOCIAL GOSPEL – Part 2 of 2
IT DIVIDES CHRISTIANS
“1 Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1). KJV
Introduction
Like the sin of denominationalism, the social gospel has divided those who believe in Jesus as God’s only begotten Son. Our text loudly proclaims that unity is a blessing, while division is tragic. The New Testament pattern for unity is not hard to understand. The church's mission is evangelism, worship, edification, and benevolence.
Men have expanded the church's mission to fulfill the aims of the social gospel, thus, division reigns supreme. We who understand the challenge of opening the eyes of our social gospel brethren must learn to be peacemakers, striving for unity in Christ!
I. God Revealed The Work Of The Church
The work of the church is seen in our evangelism. The mission of every Christian is to go forth proclaiming the truth (Matthew 28:19-20; 2 Timothy 4:2; John 17:17).
The work of the church is seen in our worship and edification. The worship of God edifies us (1 Corinthians 14:26).
The work of the church is seen in our benevolence to the saints (other Christians). The church is authorized to relieve suffering saints from the treasury (1 Corinthians 16:1).
To change the work is apostasy. The silence of the Scriptures does NOT allow men to add their own ideas to God’s work (cf. Revelation 22:18-19). Divine silence forbids or prohibits any action without authority (Acts 15:24).
II. The Social Gospel Expands The Church's Work
The social gospel brings in church support of human institutions. That is it brings in the doctrine or practice of a church sending money to an institution of some kind in order to carry out some work that the church has deemed worthy of support. This may include supporting missionary organizations, orphan's homes, nursing homes, schools, colleges, denominational churches, and even political organizations.
The goals of such institutions are certainly noble: evangelism, benevolence, worship, and edification. The issue is not whether such institutions have a right to exist. The issue is whether local churches should support them out of their treasury.
Supporters of human institutions fight hard to get them into church budgets. Churches and individuals that do not go along are often labeled "anti!" or "orphan hater!" However, there is no example of New Testament churches sending money to human institutions as a way of carrying out their work of evangelism, worship, edification, or benevolence.
The New Testament plainly reveals the actions an individual can take in contrast to what a local congregation can do. The individual Christian can donate funds to human institutions; i.e., missionary societies, colleges, camps, orphanages, hospitals, etc. There is no Bible authority for the local church to be involved with any of these institutions. Each local congregation is all-sufficient to do its own work (Acts 14:23; 20:28)
The individual Christian is responsible for the family recreation and other social activities. Church sponsored meals in the “fellowship hall” are not authorized. “If any man hunger, let him eat at home” (1 Corinthians 11:34).
Secular education is the responsibility of the family. The Bible says, “And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord” (Ephesians 6:4). The church is “the pillar and ground of the truth” (1 Timothy 3:15).
Political, economic, and social reforms are the responsibility of the government (Romans 13:1-7). Masters and servants can learn to live the Christian life in all cultures (1 Timothy 6:1-2).
The individual can feed and clothe the people of the world as per his resources. God is pleased when people do good unto all men (Galatians 6:10). This passage is addressed to the individual “a man,” “he,” “himself,” not to a congregation (vs. 1-10).
III. Church Benevolence To Saints vs To Sinners
Benevolence from the church treasury is limited to saints. The Bible pattern shows that all funds were given to the saints.
a. Acts 2:44-45 “all that believed”
b. Acts 4:32-37 “them that believed”
c. Acts 6:1-7 “the disciples”
d. Acts 11:27-30 “the brethren”
e. 1 Corinthians 16:1-2 “the saints”
f. 2 Corinthians 8:4 “the saints”
g. 2 Corinthians 9:1 “the saints”
h. Romans 15:26 “the poor saints”
i. 1 Timothy 5:16 “widows indeed”
Those who go beyond God’s limit do not have God… they do not belong to God (2 John 9).
IV. Defense of Social Gospel Programs
Many believers claim benevolence from the church treasury can be given to sinners in the world. They read in 2 Corinthians 9:13 that distribution is to be made to all.
“Distribution” is fellowship. The church treasury represents fellowship between God and saints. “All men” are saints in other places besides Jerusalem who glorify God for the gospel, and pray for the brethren (vs. 13-14).
Many claim these social programs are authorized by “love.” However, true love first obeys God's Word (1 John 5:3).
Others teach these social programs are authorized by “fellowship.” However, fellowship is spiritual with the Father and the Son, not social and recreational programs (1 John 1:3).
Still others claim these social programs are authorized as “outreach.” The “bait and switch” approach to evangelism is nowhere authorized. Jesus sends His servants out to “compel” (urge – insistently persuade) the lost to come in (Luke 14:23).
The crucified Savior is the drawing power (John 12:32-33), not the worldly wisdom activities of men. The gospel of Christ is the only saving power (Romans 1:16).
Conclusion:
We have seen that church support of human institutions is without scriptural precedent, affects the church in its ability to do its work, and contributes to factionalism and denominationalism. It can be hindered or distracted from fulfilling its true purpose intended by God.
Let us not forget that the local church is limited in its resources. It can easily become burdened. Even for individual Christians, family members must take care of each other and not pass that responsibility on to the church treasury: “Let not the church be charged” (1 Timothy 5:16).
The end does not justify the means when we try to improve upon God's plans for the church. Each local church should do its own work. Do we want to be guilty of hindering the church instituted by Christ, purchased with His blood (Acts 20:28) from doing its divinely authorized work?
God forgives penitent believers who submit to a burial into Christ in water baptism (Acts 2:38; Colossians 2:12; Galatians 3:27). God forgives penitent saints who confess, repent, and pray (Acts 8:22; 1 John 1:7-10).
Shared with you by Samuel A. Matthews, preaching with the Liberty NW church of Christ, meeting in Portland, Oregon, USA. The God of Heaven and Earth is so good, and His love reaches all. He is in control, so trust Him. We love you with the love of the Lord (John 13:34-35).