Being Led Astray From The Simplicity Of Christ
A Rock Of Offence Commentary
"But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches ANOTHER JESUS whom we have not preached, or if you receive a different spirit which you have not received, or a DIFFERENT GOSPEL which you have not accepted—you may well put up with it!" (2 Corinthians 11:3-4)
In my opinion, this Scriptural warning is one of the most frightening in the New Testament. Yet, few Christian believers see it that way. Notice that Paul is saying that there is “another Jesus” and “a different gospel” that takes us away from “The Simplicity of Christ”. I hear Christians defend their faith by saying, “I believe in Jesus Christ” and “I’m preaching the gospel from God’s Word”. However, Paul said that there is another Jesus and a different gospel floating around the “Christian Church”. Unfortunately, many times, it is this “other Jesus” that Christians are defending. They think they believe in the authentic Jesus -- but they have unknowingly been led away from the simplicity of Christ by a popular church doctrine that Paul said is skillfully designed to spiritually corrupt and deceive.
Our Heavenly Father designed the Gospel of Christ to be simple. But, there are many professing Christians that are tricked into thinking that the “simplicity” that Paul spoke about is actually a false teaching that they commonly refer to as “easy believism” or “greasy grace”. Most of these folks will never discover the freedom of Christ’s enormous blessing for one reason: They misinterpret the New Testament Scriptures because they were taught to ignore its context, which is something we warn about throughout this commentary. Like the “other Jesus” of Paul’s day, this problem has no real solution. The apostle Paul properly taught Christ from the Scriptures. However, there were other evangelists who also used the Scriptures, yet taught “another Jesus” and a “different gospel” to the gentile churches established by Paul. If these two opposing beliefs are allowed to clash in any forum or discussion, it will almost always decay into a fierce and emotional shouting match where each side will accuse the other of heresy. I discovered that this situation represents an irreconcilable difference that results from each side believing that they are properly interpreting the Scriptures. Yet, one side is violating the context of Scripture, either in ignorance or deliberately, in order to defend their beliefs, which they zealously attempt to impose on others. It was this kind of teaching, which “appeared” to be Scriptural on the surface that plagued Saint Paul during his entire ministry and motivated him to speak some very abrasive and offensive warnings that apply to us today.
The Reason Paul Instructed Timothy
To "Rightly Divide" God's Word
"And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you. But from those who seemed to be something -- whatever they were, it makes no difference to me; God shows personal favoritism to no man -- for those who seemed to be something added nothing to me. But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised." (Galatians 2:4-9)
"Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth." (2 Timothy 2:15)
Most believers today are never taught the importance of Galatians 2:4-9. Why? It upsets the foundational doctrine of too many churches and threatens unity among Christians. Notice that Paul mentions two gospels and a different group of apostles that are given authority over each one. Peter (along with James and John) is associated with what is called, “the gospel of the circumcision”. The apostle Paul (along with Barnabas) is associated with “the gospel of the uncircumcision”. Every Christian I know assumes that both of these gospels are the same. To believe otherwise, would cast doubt upon their most cherished fundamental beliefs. It is this common assumption that takes most Christian believers in a wrong spiritual direction. The Church today is under Paul’s “gospel of the uncircumcision”, which is also known as “Christ’s Gospel of Grace”. Yet, when the popular debate about whether good works are a requirement to receive and keep eternal life, the epistle of James or the writings of John are quoted as a defense. However, God never associated James and John with Paul’s gospel message, which is radically different. The gospel preached by Peter, James and John, referred to in Galatians chapter 2 as, “the gospel of the circumcision” was not the same as Paul’s gospel. If these gospels were the same, why would God create massive confusion by using different names to describe each one -- and why would He assign each one to different apostolic groups? No purpose is served in separating these teachings UNLESS they are different.
In Acts Chapter 15 we see a gathering of all the early church apostles and elders over a very serious and controversial doctrinal problem. Some theologians call this gathering, “The First Jerusalem Council”. I personally like this title because it draws the reader’s attention to the crucial nature of the meeting. Most Christians read this chapter and move on, not knowing that it contains a key to understanding the context of the entire New Testament. To save time I will summarize the issues and the outcome. You should read it for yourself from the Bible and seriously consider the implications.
Some "believing Pharisees" objected to the gospel message Paul was preaching to the Gentiles. Notice that these "believing Pharisees" did not hold the same religious beliefs as the ones who condemned Christ a few years earlier. These Pharisees believed on Christ and had placed their faith in Him. I call them, “Christ-believing Pharisees”. The difference is that these believing Pharisees had a specific kind of faith in Christ, which included obedience to the principles of circumcision and the Law of Moses. When these men evangelized, they preached a gospel message that required circumcision and obedience to the Law in order to possess and keep salvation (eternal life). In Galatians chapter 2, Paul referred to this special gospel as “the gospel of the circumcision”. This group of influential religious men eventually presented their argument to James and the other apostles in Jerusalem, demanding that Paul command the Gentiles to be circumcised and to obey the Mosaic Law (also known as “The Law and The Law of Moses”), just as they themselves were doing. Like so many Christians and their leaders today, these religious leaders believed that Paul’s gospel represented serious error because he omitted these things and preached the Grace of Christ in their place. Critics today refer to this same grace message as “easy believism”.
The "apostolic council" taught the same type of “faith in Christ”, which was tied to the practice of circumcision and the Law. If you doubt this statement, read Acts 21:17-21, where James and the elders in Jerusalem clearly reveals this often ignored fact. From the words of James, we now know that these believing Pharisees were bringing this case to the leading apostles, who held the same beliefs as their own. It would be logical to assume that these Christ-believing Pharisees directed this argument toward Peter, James and the other leading apostles in Jerusalem, hoping for a biased decision in their favor. This would put immense pressure on Paul to change his gospel message. However, after much discussion, the council decided in Paul’s favor. They handed down their decision that the gospel Paul preached (referred to in Galatians chapter 2 as, “the gospel of the uncircumcision”) was not to include circumcision or the obedience requirements of the Mosaic Law. Here’s the official letter that James (as one of the lead spokesman) and the entire council sent to the Gentile churches that were under Paul’s authority:
The apostles, the elders, and the brethren,
To the brethren who are of the Gentiles in Antioch,
Syria, and Cilicia:
Greetings.
Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law” -- to whom we gave no such commandment -- it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also report the same things by word of mouth. For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well.
Farewell.
(Acts 15:23-29)
Scripture goes on to say that the Gentiles “rejoiced over its encouragement” when they received the letter.
Did the council’s official decision settle this matter? As far as the Christian believer is concerned, the matter is settled. However, some of these believing Pharisees rejected the council’s decision and took their contrary gospel message to the Gentile churches founded by the apostle Paul. This created great confusion and distress among these young inexperienced believers. Many were led astray in their faith. These Jewish evangelists attempted to frustrate Paul’s efforts wherever he went. This is why Paul referred to them in his epistles as false apostles, false brethren, servants of Satan masquerading as ministers of righteousness, and enemies of the cross of Christ. If the reader can understand this vicious religious war of words, fought over an irreconcilable dispute between two different gospel messages, you can also understand what’s going on in the worldwide Christian Church today among the many churches that represent various expressions of Holiness and Reformed Theology. The Galatian church was a major target for these Jewish evangelists. The attack was so successful that Paul devoted an entire epistle in an attempt to undo the damage. Here are a few examples of Paul’s comments:
"I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed." (Galatians 1:6-9)
"O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? Have you suffered so many things in vain -- if indeed it was in vain?" (Galatians 3:1-4)
Notice that Paul labeled this false teaching as a “bewitching” influence that took the Galatian church away from the truth. Something that “bewitches” an entire congregation of believers has a demonic source and can never be from our Heavenly Father. Yet, the teaching of these Jewish evangelists appeared to be the true Word of God. This same “bewitching” doctrine is mainstream in the church today.
Why is the First Jerusalem Council's decision important? It proves that there are two types of "faith in Christ" and two different gospel messages recorded in the New Testament. The issue put before this council involved the Christ-believing Pharisees' objection to the content of Paul's gospel message -- because it wasn't the same message they were preaching. Again, we must remember that Galatians chapter 2 reveals that there is a "gospel of the circumcision" that requires obedience to the Law (which provides a "conditional salvation" obtained through "holy living" and good works) -- and there is a "gospel of the uncircumcision" (that provides an unconditional--freely given salvation established on the Grace of Christ), which does not require works or obedience to the Law. The council overwhelmingly decided that Paul's gospel message -- the one that did not include obedience to circumcision or the Law of Moses -- was correct. This means there is one gospel message that includes these things -- and another that doesn't -- and both are recorded in the New Testament Scriptures. At the time of the convening of this council in Acts chapter 15, both gospel messages were taught. Again, remember that both gospel messages are recorded in the New Testament of our Bible. Before God called the apostle Paul on the scene, the gospel of the circumcision with its Mosaic Law conditional salvation requirements was the only gospel preached by the apostles. This is why we see an emphasis on a "works-based" salvation in the New Testament beginning with the book of Matthew and continuing into the book of Acts. More importantly, it means there is a context in the Bible that must be observed if you want to teach truth. YOU ABSOLUTELY CANNOT MIX THESE TWO DIFFERENT GOSPELS TOGETHER AND TREAT THEM THE SAME. Mixing these messages together creates a disastrous new man-made theology that appears to be based on Scripture from the Bible, but isn't. Yet, this is exactly what many preachers and ministers in the worldwide Christian Church have done. Those that preach "Holiness Theology" and its countless variants take full advantage of the Scriptural confusion that is caused by ignoring or abusing context. The apostle Paul called this practice, "handling the Word of God deceitfully" in 2 Corinthians 4:2. Why did Paul use the word "deceitfully"? By removing Scripture from its context YOU CAN MAKE THE BIBLE SAY SOMETHING THAT IT DOESN'T SAY and trick your audience into believing they're hearing the true "Word of God".
The New Testament reveals something of great importance in these verses. God associates James with the gospel of the circumcision (commonly understood as the Jewish circumcision). We know this to be true because it's recorded for everyone to see in Galatians chapter 2. This commonly ignored fact provides a major key that helps us gain a better understanding of the New Testament and the overwhelmingly "good news" that it contains. More importantly, we can now see why you cannot use the doctrine of James, which is directly tied to the works of Jewish Law -- as a way to attack, discredit or redefine Paul's gospel message about the Grace of Christ. Paul's message is based on different new covenant principles that, unlike the doctrine of James, omits the requirements and works of the Law from salvation -- AND THIS OMMISSION OF THE LAW FROM THE GOSPEL WAS JUDGED TO BE CORRECT BY THE APOSTLES AND ELDERS PRESIDING OVER THE "FIRST JERUSALEM COUNCIL". Yet, many Christians today attempt to use the doctrine of James designed for the Jewish circumcision as a way to prove that our understanding of Paul's teaching about the Grace of Christ and God's unmerited free gift of eternal life contains flaws. While these believers have good intentions they unknowingly use a misguided Scriptural defense that violates the context of God's Word.
Many modern-day Christian believers insist on mixing together the theology of James (who teaches from the Law's perspective) and the theology of Paul (who teaches from the perspective of God's Grace). They then use this "mixed theology" in their defense of a conditional works-based salvation that some theologians and Bible students refer to as "Legalism". These well-meaning believers build their defense on the idea that the New Testament contains only one gospel message and that both James and Paul are just preaching the same thing in different ways. However, we can now see that this "one gospel" view is both false and misleading. This practice, which violates the context of Scripture, lies at the root of many popular church teachings that leads us away from "The Simplicity of Christ" found in new covenant salvation.
Peter, James and John (and the other 9 apostles in Jerusalem) preached the correct gospel for the Jewish group (the circumcision) that God assigned them to. Likewise, Paul preached the correct gospel for the Gentile group (the uncircumcision) that God assigned him to (and the other members of his apostolic team). However, if you take Peter, James and John's gospel (designed for the Jewish circumcision as described in Galatians chapter 2), which is based on the Law -- and preach it to Paul's audience (The New Covenant Gentile Church Under Grace), you unknowingly violate the context of Scripture, while being totally convinced that you're teaching the whole truth of God's Word. Paul condemned this practice and referred to it as "preaching another Jesus and a different gospel". This is what some of those "Christ-believing Pharisees (today we call them "Judaizers") decided to do -- and they are still doing it today in the worldwide Christian Church. Those that preach holiness theology, along with countless other similar teachings, are nothing more than modern-day Judaizers, who appear to be "ministers of the gospel" using different names. Many hold respected positions of authority within the church. Millions of sincere Christian believers are deceived by their teachings, which appear to be "Bible-based" to the casual observer. Now we can better understand Paul's warning to the Galatian church when he said . . .
"And because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you." (Galatians 2:4-5)
There are potential problems in this discussion. “Rightly Dividing” God’s Word, as Paul instructed Timothy, is hard and sometimes frustrating work. Most of us are looking for ways to make the Bible easier to understand. Paul’s method of study is much more difficult because it demands that we discern and respect the context of the Bible, which is not always an easy task. Most of us are taught that the New Testament has only one message. However, we can now see that this belief is dangerously wrong. Some critics will claim that we’re saying the writings of Peter, James and John should be ignored by the modern day Christian. This accusation is false. Here’s why. There are many things that these holy men wrote that apply to both groups (every believer). Our task is to study (not just read) God’s Word and identify those truths and apply them to our lives. However, while some things carry over to both groups, the principles and rules that govern salvation under Christ’s new covenant and how eternal life, justification, sanctification and righteousness are obtained do not carry over. God gave the apostle Paul the full revelation of these things, which are recorded in his epistles to the church. These epistles account for nearly half of all the New Testament Scriptures. If we want to know how salvation (or what Hebrews calls “a new and living way”) works under Christ’s new covenant, we must study Paul’s epistles that provide the full details of the Pauline Revelation, which Jesus Christ personally gave to him for the new covenant church. Some will accuse us of “throwing out” parts of the Bible. This accusation is also false, misleading and dishonest. We merely discovered and drew attention to the crucial decisions made by the apostles in Jerusalem in Acts chapter 15, which most Christians and their leaders tend to minimize or even ignore. If you’ll notice, it was these leading apostles (this included James) who clearly said that both circumcision and the Law didn’t apply to the Gentile church (those of us today) under Paul’s gospel message of Grace. But some critics will continue to make wild accusations that refer to these actions as “throwing out” parts of God’s Word. Just remember that these “acts of the apostles” are recorded in the Bible. All we did was to repeat and amplify what was recorded. So any attempt to accuse us of “throwing out” parts of God’s Word is not really a disagreement with what we said, but is a disagreement with the apostolic council’s final decision, which is recorded in the New Testament section of our Bible. Unfortunately, these comments will satisfy few critics who will make these accusations anyway.
Pulling The Facts Together
The gospel James preached to his assigned group (the Jewish circumcision) is summed up in this Scripture:
"But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe—and tremble! But do you want to know, O foolish man, that faith without works is dead?" (James 2:18-20)
"Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. You see then that a man is justified by works, and not by faith only." (James 2:21-24)
The gospel of the circumcision required good works and religious performance connected to Jewish Law in order to validate a person’s claim of having faith or authentic salvation. If the individual claimed to be a “believer in Christ”, but had no works, their faith was considered “dead” and they are judged never to have been a believer in the first place.
The gospel Paul preached to his assigned group (the new covenant Gentile church) is summed up in these Scriptures:
"BUT TO HIM WHO DOES NOT WORK BUT BELIEVES ON HIM WHO JUSTIFIES THE UNGODLY, HIS FAITH IS ACCOUNTED FOR RIGHTEOUSNESS, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; Blessed is the man to whom the Lord shall not impute sin.” (Romans 4:1-8)
"What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” Now to him who works, the wages are not counted as grace but as debt."
But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. FOR "WHOEVER CALLS ON THE NAME OF THE LORD SHALL BE SAVED."
"HOW THEN SHALL THEY CALL ON HIM IN WHOM THEY HAVE NOT BELIEVED? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” But they have not all obeyed the gospel. (Romans 10:8-16)
"Even so then, at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work." (Romans 11:5-6)
"...being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus." (Romans 3:24-26)
Paul’s gospel message to the uncircumcision (the New Testament calls this group, “a remnant according to the election of grace” in Romans 11:5-6) only requires a “heart-based” faith in Christ (commonly called “trusting Christ’) in order to be saved, regardless of how deficient the individual is of good works. Unlike the gospel James preached, Paul’s gospel message says that if a person has “faith in Christ”, YET POSSESSES NO WORKS, he is still authentically saved (read Romans 4:1-8). However, in spite of these seemingly minimum requirements to obtain and keep eternal life, all Christian believers are still encouraged to “maintain good works” as a representative of Christ to the world. Paul wrote in his epistle to Titus, "This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men." (Titus 3:8). Yet, at the same time, Paul also repeatedly stressed that good works carried no value in obtaining and keeping eternal life (Christ’s salvation). Under this gospel, eternal life is given through the unmerited favor of God (also called Grace), where it becomes God’s gift to the believer. A gift is never something that involves work to obtain and keep, unless the one giving the gift is dishonest.
Obviously, the vicious disagreement between those who adhere to the doctrine of James and those who agree with Paul has been with us since the first century. This disagreement sharply divides churches, denominations and individual believers in Christ. Some preachers and theologians, in an attempt to end the strife, insist that James is merely presenting “the other side of the coin”. They say that both these men are saying the same thing in different ways. I understand their desire to end a controversy that divides the church. Their intentions are certainly honorable. However, merging these two different doctrinal positions, as outlined in both Acts chapter 15 and Galatians chapter 2 is a horrible solution that creates a disastrous and misleading type of theology, which is now “mainstream” in the modern church.
The key that unlocks the truth in this irreconcilable argument is to understand that we are struggling with not one, but two different “systems of faith”, recorded in the Bible, that define a person’s “faith in Christ” in radically different ways. The first century Jewish believers, also known as the circumcision, expressed their “faith in Christ” (you might call it “the faith of the circumcision”) through works that were associated with keeping the Law. Under this system of faith, if you possessed no works, your faith was considered dead and so was your “salvation”. This was the position of not only the “Christ-believing Pharisees of Acts chapter 15, but also James, Peter, John and all of the other Jerusalem-based apostles and elders, who ministered to the nation of Israel. Before God called the apostle Paul on the scene, the “faith of the circumcision” was taught because that’s the only kind of faith they knew at the time. The only exception occurred when God totally overturned Peter’s “circumcision-based theology” in a vision and commanded him to go to Cornelius’ household to begin the process of allowing the Gentiles access to God’s salvation, which was originally only available to the Jewish circumcision (read Acts chapter 10).
The entire Biblical landscape changed when God called the apostle Paul on the scene, starting with his encounter with Jesus on the road to Damascus, and later giving him what’s known today as “The Pauline Revelation”, which introduced an entirely different “system of faith”. Unlike the previous “Law-based works system” of the Jewish circumcision, the new one was based on the unmerited Grace of Christ, where a person could authentically possess eternal life (salvation) by a “faith without works” (Romans 4:1-8). The old system was limited only to circumcised Jews, which is why Galatians chapter 2 refers to it as “the gospel of the circumcision”. The new system was not limited to any one race and includes “whosoever will call on the name of the Lord” (Romans 10:9-13), which is why Galatians chapter 2 refers to it as, “the gospel of the uncircumcision”. In the Bible, uncircumcised people are referred to as “Gentiles”. Today, the church is under the new system (also known as Christ’s new covenant) that God released into the world through the apostolic ministry of Saint Paul. Acts chapter 15 records the conditions that ignited a religious war between two theological beliefs (or systems of faith) that continues to this day. Some readers will see the “context-sensitive truth” presented by these Biblical accounts. Yet, many, like the believing Pharisees of Acts 15, will not.
The existence of these two different types of “faith in Christ” is the reason Saint Paul gave the following warning:
"Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you? -- unless indeed you are disqualified." (2 Corinthians 13:5)
In the first century, Paul had to contend with these two different types of faith. Both claimed to be “faith in Christ” and each one looked “similar”. Scripture records the principles that govern each one. Yet, only one was correct for the new covenant “Gentile” churches under Paul’s authority. This stern warning to “examine yourselves as to whether you are in the faith” should be taken seriously by all Christian believers today because the same theological war that existed in Paul’s day is still with us.
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