Why Government Can't Save You

Ten years ago John MacArthur wrote a book entitled Why Government Can't Save You. The subtitle to the book was "An Alternative to Political Activism." As important and timely as this book was when it was originally published, MacArthur has lamented that of all the books he has written, this one book has sold the least copies. Of course, he wasn't surprised at how unpopular the book was, since (as he expressed it), so many American Evangelicals have replaced the Great Commission with political crusades.

But depsite the lack of readership for the book, its biblical message rings just as loud and clear for the church today, as it did ten years ago. In fact, in the last chapter of the book, MacArthur sets forth a clarion call that we all need to take heed to, as we consider our own personal response to government and the American culture at large:

"With society sliding headlong into greater and greater evil, debauchery, violence, and corruption, and seemingly populated outside the church by no one but "modern barbarians," the temptation is strong for believers to jump into the cultural fray as self-righteous social/political reformers and condescending moralizers. All the while those self-styled Christian activists forget or ignore their true mission in the world...As noble as the desire to reform society may be, and as stirring as the emotions sometimes are when we're involved in a political cause we really believe is right, those activities are not to be the Christian's chief priorities...God does not call the church to influence the culture by promoting legislation and court rulings that advance a scriptural point of view. Nor does He condone any type of radical activism that would avoid tax obligations, disobey or seek removal of government officials we don't agree with, or spend an inordinate amount of time campaigning for a so-called Christian slate of candidates.

The church will really change society for the better only when individual believers make their chief concern their own spiritual maturity, which means living in a way that honors God's commands and glorifies His name. Such a concern inherently includes a firm grasp on Scripture and an understanding that its primary mandate to us is to know Christ and proclaim His gospel. A godly attitude coupled with godly living makes the saving message of the gospel credible to the unsaved. If we claim to be saved but still convey proud, unloving attitudes toward the lost, our preaching and teaching - no matter how doctrinally orthodox or politically savvy and persuasive - will be ignored or rejected."

To sum up what MacArthur is basically pleading for here, is that we as the church of Jesus Christ must keep the main thing the main thing. Our "main thing" is "to know Christ and proclaim His gospel." This must always be what everyone in our communities and the nation as a whole recognize about us. We are CHRISTIANS before we're Americans! We are self-denying, cross-bearing followers of Jesus Christ before we're political conservative crusaders seeking to reclaim America as "our country." Thus, when it comes to how we perceive and respond to our government, we need to always be sure that our actions toward the government are in obedience to God's Word rather than merely pontificating our personal political agendas.

Ashamed of the Gospel

Today I received in the mail John MacArthur's third edition of his 1993 book, Ashamed of the Gospel. Next to his 1988 publication, "The Gospel According to Jesus", Ashamed of the Gospel has been considered by many as perhaps the best book MacArthur has ever penned. The subtitle to the book is "when the church becomes like the world" - and with the straight-forward, plain spoken language which MacArthur is known for, Ashamed of the Gospel is a critical analysis of the seeker-sensitive movement; and a clarion call for the church to return to a firm and humble reliance on the power and sovereignty of God for salvation. In the preface to the original edition, MacArthur raises an important question which all seeker-sensitive churches need to weigh in with grave seriousness: "What's wrong with pragmatism?" MacArthur's answer is both discerning and convicting for any church or pastor either using pragmatism or tempted to be pragmatic as the basis of their ministry. In addition to answering this question, MacArthur also gives helpful examples of what a church does when it is driven by pragmatism rather than God's Word:

"What's wrong with pragmatism? After all, common sense involves a measure of legitimate pragmatism, doesn't it? If a dripping faucet works fine after you replace the washers, it is reasonable to assume that bad washers were the problem...But when pragmatism is used to make judgments about right and wrong, or when it becomes a guiding philosophy of life, theology, or ministry, it inevitably clashes with Scripture. Spiritual and biblical truth is not determined by testing what 'works' and what doesn't. We know from Scripture, for example, that the gospel often does not produce a positive response (I Cor.1:22-23; 2:14). On the other hand, Satanic lies and deception can be quite effective (Matt.24:23-24; 2 Cor.4:3-4). Majority reaction is no test of validity (cf. Matt.7:13-14), and prosperity is no measure of truthfulness (cf. Job 12:6). Pragmatism as a guiding philosophy of ministry is inherently flawed. Pragmatism as a test of truth is nothing short of satanic.

Nevertheless, an overpowering surge of ardent pragmatism is sweeping through evangelicalism. Traditional methodology - most notably preaching - is being discarded or downplayed in favor of newer means, such as drama, music, dance, comedy, variety, side-show histrionics, pop psychology, and other entertainment forms. The new methods supposedly are more 'effective' - that is, they draw a bigger crowd. And since the chief criterion for guaging the success of a church has become attendance figures, whatever pulls in the most people is accepted without further analysis as good. That is pragmatism.

Perhaps the most visible signs of pragmatism are seen in the convulsive changes that have revolutionized the church worship service in the past decade. Some of evangelicalism's largest and most influential churches now boast Sunday services that are deliberately designed to be rollicking rather than reverent.

Even worse, theology now takes a back seat to methodology. One author has written, 'Formerly, a doctrinal statement represented the reason for a denomination's existence. Today, methodology is the glue that holds churches together. A statement of ministry defines them and their denominational existence.' Incredibly, many believe this is a positive trend, a major advance for the contemporary church...We're actually told we can get better results by first amusing people, giving them pop psychology or impressing them with a high-tech, special-effects smoke-and-light show - thus wooing them into the fold. Once they know we are cool and feel they are comfortable, they'll be ready to receive biblical truth in small, diluted doses.

Pastors have drawn their ministry philosophies from books on marketing methods. Many young ministers devour such resources in search of new techniques to help their churches grow. Major seminaries have shifted their pastoral training emphasis from Bible curriculum and theology to counseling technique and church-growth theory. All these trends reflect the church's growing commitment to pragmatism" [pages 27-28].

Taking Time To Dig Deep

Writing in light of Matthew 7:24-27 concerning the wise and foolish builder, John MacArthur observed:

"You can't dig deep if you're in a hurry. You just barely have time for a quickie conversion or lightweight confession. Some people say they are saved before they have any sense that they're even lost. Those who claim Christ legitimately as their own are willing to take time to dig deep. They've thought it through, they've counted the cost. Their profession of faith will not be rejected at the final judgment...Those who come rushing in, but who want out again as soon as you start to lay down the standard for following Christ, are not fit for the kingdom.

Those who dig deep show a desire to give a maximum effort. The easy path always tempts us. Sometimes we make the gospel so easy that it's no gospel at all. We Christians stew about how hard it is to follow up with new converts. One large church in America reported it had 28,000 conversions in a year, baptized 9,600 people, and had 123 join the church. The fact is that 28,000 people weren't saved if only 123 joined the church. The problem is not the difficulty of follow-up; the problem is the difficulty of conversion. We're trying to follow up with people who never were redeemed.

Another characteristic of the man who digs deep is that he's teachable. The Pharisees weren't teachable; you couldn't tell them anything. So many people are like that; they profess Christ but don't want to hear all that true Christianity demands. The call to self-denial, they reject. They hold high their own ideas, goals, and designs. They want to go their way, and when you try to teach the right way instead, they don't want to hear it. It's not because they're unteachable Christians; it's because they're sham Christians.

The one who digs deep empties himself of self-righteousness and self-sufficiency, casts aside his own visions and experiences, and builds on the Word of God for God's glory and not his own" [from Hard to Believe : Thomas Nelson publishers; 2003: pgs. 114-116].