Gospel Today

Caleb Suko
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What does the Gospel of Jesus Christ look like in our lives today and how can we effectively share it with others?

  1. 4d ago

    Lessons from the Nazi Church

    Likely, you would not tell anyone that you love Hitler or that you think he did a lot of good for the Church. However, that’s exactly how many Christians felt in the 1930’s in Nazi Germany. They were unashamed of their support for Hitler and vocal in their support of him. Looking back on how things turned out, this seems hard to imagine, yet millions of Christians were deceived and gladly followed the Führer down the path of one of the most murderous regimes in recent history.  millions of Christians were deceived Understanding how the church in Germany was led astray by the political ambitions of Hitler and the Nazi Party serves as a helpful warning and corrective for our churches today. One of the most profound books in helping Christians obtain a proper perspective between politics and their faith is Erwin Lutzer’s book, “Hitler’s Cross, How the Cross Was Used To promote the Nazi Agenda” In this podcast, I want to highlight a few powerful quotes from the book and think through Lutzer’s analysis of the Church in Nazi Germany and what that means for us today.  First, we must admit that we are often blind to the way our own political realities impact our faith and our gospel mission. That is why it is helpful to study history and see how the church responded, whether good or bad to different situations. History quickly shows us whether or not these responses were in line with God’s Word. Furthermore, since we are not in that immediate context and not wooed by any particular candidate or political party of that time and place, it can be easier for us to spot the, sometimes subtle, breaking from Biblical truth in order to align with a political movement. Here we must be careful, our tendency is to judge quickly and harshly, and yet fail to bring the application forward to our present time. In this Luzter helps us to see how we may be following some of the same misguided steps as the church in Nazi Germany nearly 100 years ago.  Erwin Lutzer sets the scene with the following statement: From my study I have concluded that the church in Germany appeared to be too preoccupied with the problems of the nation to see what was happening before its eyes. The religion of blood and soil had replaced the religion of humility and prayer. Though burdened with unemployment and the physical hardship of its dejected people, the church, for the most part, still refused to repent and turn wholly to God. Hitler’s Cross, Kindle Location: 1,123The church overlooked the fact that the fight against Nazism was essentially not political but spiritual. The church mistook the temporal benefits of the swastika for the spiritual benefits of the cross of Christ. Wanting to believe that Hitler was the answer, it forgot what the really important questions were. Hitler’s Cross, Kindle Location: 1,586 The church mistook the temporal benefits of the swastika for the spiritual benefits of the cross of Christ Why is this important? Throughout history, there has often been the temptation to confuse the promise of temporary “salvation” with political success, personal prosperity, and governmental greatness. This confusion has led the church down the road of military conquest instead of preaching the gospel. Don’t get me wrong, often these political movements are couched in Christian language and even promote some Biblical morals. What starts as a way to “bring back the Bible or conservative values into a nation, ends with a government that violently stamps out individual liberties in the name of God. Worse, it results in a church who trades the greatness of eternal salvation for the relative greatness of their temporal government. The Church loses interest in sharing the gospel and, honestly, would be ineffective even if they tried. All because their affections are not placed on their eternal hope in Christ but rather on their temporal desire for a king, president, or other ruler.  This is at its root a gospel issue. How can the church remain faithful in times of political turmoil? How can she keep the gospel message at the front and filter out predominant political pressures to align with a certain group? The answer to that question is in fact, quite simple.  Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. - Matthew 6:19-21The treasure principle is central here. If you and I are quietly treasuring the temporal things of this life over the eternal treasures of the gospel we will be very likely to walk down the road of political Christianity. The problem is that often the treasures of the heart are quietly protected by the comforts of this life. As long as there’s money in the bank and food on the table, as long as we can get in and out of our Sunday morning service without too much discomfort, as long as life is more or less going along smoothly, then we can often get away with treasuring something or someone other than Christ and few will notice.  However, bring in some financial problems, add political turmoil, sprinkle over that the promises of renewed greatness, stability, and a return the good old days, and you will quickly find that people’s treasures will expose themselves and cause divisions even in the church. This was exactly the case in Nazi Germany in the 1930s Peter explains that perishable (temporal) things can not purchase our salvation. This truth is vital in protecting us from the temporal temptations offered by passionate politicians today. For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect. - 1 Peter 1:18-19The Church was deceivedUltimately, the vast majority of churches and Christians in Nazi Germany were decieved by the poltical rhetoric of Hitler and willing, even gladly supported him. How did this deception of temporal salvation look in Nazi Germany? Christians in Nazi Germany were decieved by the poltical rhetoric of Hitler and willing, even gladly supported him. Lutzer gives us the following insights: A strong Germany, they thought, meant a strong church. Hitler’s Cross, Kindle Location: 1,592Christians stood for the greatness of Germany, for its military might and prominence. They longed for a return to the good old days when a monarch ruled, order was restored, and victories were plentiful. Hitler’s Cross, Kindle Location: 1,619All that was expected of good Christians was to help Germany become great. Hitler’s Cross, Kindle Location: 1,634Every true Christian is for Hitler. I know for it was from the Christians I got most of my information, and right or wrong they endorse Adolf Hitler. Hitler’s Cross, Kindle Location: 1,646 (A quote taken from Oswald J. Smith, 1936)Even when Hitler’s agenda finally became clear, they were not willing to suffer for a gospel that they had long since abandoned. They were more interested in the miracles of a revived Germany than in the miracles on the pages of the New Testament. Hitler’s Cross, Kindle Location: 1,648It’s easy to think that you and I would have quickly recognized Nazi Germany in the 1930s as an evil government. However, we must remember that many, if not most Christians, saw Hitler as a leader who would promote Christianity, strengthen the church and bring in the 3rd Reich, (Think Kingdom of God) They saw Hitler as a fulfillment to the Lord’s prayer, “Your Kingdom come...” Hitler played well to the Christians in Germany, after all, Germany was 95% Christian at the time. Below are a few quotes from various speeches. My feeling as a Christian points me to my Lord and Saviour as a fighter. (Adlolf Hitler, Munich speech of April 12, 1922)The National Government will regard it as its first and foremost duty to revive in the nation the spirit of unity and co-operation. It will preserve and defend those basic principles on which our nation has been built. It regards Christianity as the foundation of our national morality, and the family as the basis of national life.... (Adlolf Hitler, Berlin: Proclamation To The German Nation -- February 1, 1933) ‍I do not merely talk of Christianity, no, I also profess that I will never ally myself with the parties which destroy Christianity. (Adlolf Hitler, Stuttgart -- Speech of February 15, 1933)In the same way, the Government ..., which regards Christianity as the unshakable foundation of the morals and moral code of the nation. (Adlolf Hitler, Berlin, Reichstag -- Speech of March 23, 1933)Hitler wooed the church, and the church happily followed believing that a mere man could ensure their success and bring in God’s Kingdom.  A Choice Had To Be MadeWhen Christians began to see that Hitler was not following the Bible or Christ’s command to love your neighbor they were faced with a choice, identify the sin and break paths with the accepted political rhetoric, or remain silent and go along with it so as not to bring any harm to the good standing they had already obtained by following the party line. they were faced with a choice, identify the sin and break paths with the accepted political rhetoric, or remain silent and go along with is Whether in Nazi Germany or America today, believers cannot choose to remain silent under the guise of preaching the gospel. Sharing the gospel is, of course, our primary responsibility since it is only the cross of Christ that can transform the human heart. But once we have received the gift of salvation through Christ, we must live out the implications of the Cross in every a...

    Lessons from the Nazi Church

  2. 4d ago

    Ukraine Through the Eyes of a First-Time Visitor

    God Is Building His Church in the Midst of WarFor many people, Ukraine is known primarily through the images and stories that come out of the war: destroyed buildings, missile strikes, soldiers at the front, and families who have lost loved ones. But spending time in Ukraine reveals something that is harder to see from a distance. People are still living their lives, churches are still gathering, communities are being served, and Christians are continuing to share the hope of the Gospel. Recently, Gospel Today had the opportunity to sit down with Graham Marshall, who was visiting Ukraine for the first time. Graham and his wife, Sharon, have been connected to ministry in Ukraine for more than 30 years, dating back to their involvement with Ukrainian churches and ministry leaders in the 90s. After eight days in the country, Graham shared some of the things that surprised him and how the visit changed his perspective on life and ministry during wartime. Seeing Ukraine for the First TimeGraham knew before coming that Ukraine was at war, and some of his family members wondered whether it was the right time to visit. For Graham and Sharon, however, there was a confidence that if God was leading them to come, there was a purpose in being there. One of the things that surprised him was how little military presence he saw in everyday life. He expected to see more soldiers and more obvious signs of the war. Of course, there were reminders of the destruction, particularly during their trip to Mykolaiv, where they saw places that had been damaged by missiles. He also noticed that there were relatively few men on the streets, as many are serving at the front. But what stood out even more was that ordinary life continues. Life Continues During WarGraham was struck by the fact that people were still paying attention to things that might seem unimportant during wartime. In parks and public spaces, flowers were being planted. People were reading books and spending time together. At a prayer meeting, he met a woman who had spent time composing poetry. These things may seem small, but they revealed something significant about the Ukrainian people. There is still a desire to build, create, and prepare for a future beyond the war. People are not simply focused on surviving the present, they are looking forward to the day when the fighting will end and Ukraine can once again be a place of peace and beauty. After more than four years of war, Ukrainians have also had to learn how to continue with everyday life. The constant urgency and fear that marked the beginning of the full-scale invasion cannot be maintained forever. People still have to work, read, spend time with others, and carry on with daily responsibilities. That does not mean the war has become less painful or that people have forgotten what has happened. Instead, it demonstrates the resilience of a people who continue to value life and look toward the future. Remembering Those Who Have Been LostAt the same time, the reality of war is impossible to separate from everyday life. Graham described sensing a quietness among many Ukrainians, comparing it to the atmosphere of a memorial service. During a walk through the city, he came across a memorial with dozens of Ukrainian flags representing people who had been killed. Behind each flag was a person with a family and a story: fathers, husbands, grandfathers, and sons. For Ukrainians, the war is not something happening somewhere far away. It has affected families, churches, and communities personally. The loss is visible throughout the country, even as people continue with their daily lives. The Church Is Serving Its CommunityOn the other hand, a big encouragement for the Marshalls was what they saw in Ukrainian churches. During his visit, he had the opportunity to visit several churches and meet with pastors in the Mykolaiv region, as well as churches in Odesa. His impression was that the churches were healthy. In several places, churches were expanding their facilities, and unbelievers were coming through their doors looking for hope and answers. For pastors and ministry leaders, the circumstances have created opportunities to preach the Gospel and serve people who are searching for something they cannot find elsewhere. Rather than simply waiting for the war to end, these churches are actively reaching their communities and looking for ways to bring glory to God in the middle of difficult circumstances. One example was a humanitarian aid distribution that Graham attended. Around 300 people came to receive bread from the church. However what made the ministry particularly meaningful was that this was not a temporary response. The church had been providing this assistance for four years. That kind of sustained service demonstrates the role the church can play during a crisis. The church is meeting practical needs while building relationships with people in the community and creating opportunities to point them toward Christ. God Is Building His ChurchThe growth of some Ukrainian churches is particularly striking when considering everything the war has taken from the country. Graham and Caleb discussed how many pastors and ministry leaders have left Ukraine since the beginning of the full-scale invasion. Yet, even with those losses, churches remain. Some churches continue to grow, and some are even being planted. From a human perspective, it can be tempting to explain church growth through systems, programs, finances, or leadership. Those things can certainly be useful, but the situation in Ukraine provides a reminder that the work of building the Church ultimately belongs to God. We often see circumstances from a very limited perspective. We see pastors leaving, families being separated, and people suffering. We naturally focus on what has been lost. But God sees what we cannot see, and He is able to work through circumstances in ways that we may not immediately understand. As Graham reflected, God can use difficult circumstances to accomplish His purposes and build His Church. God Working Through SufferingThis also changes the way we think about suffering. Caleb noted how easy it is to say that God is working “despite the war.” But he has come to think about it differently: God is working through the war. That does not make the suffering good, nor does it minimize the pain Ukrainians have experienced. But it reminds us that suffering does not place God outside of His purposes. He remains sovereign, even when we cannot understand what He is doing. Ukraine's experience also reminds us that suffering itself is not unique to one country. The circumstances may be different, but every person will eventually experience some form of pain, loss, or tragedy. The scale of Ukraine's suffering may be different, but the human need for hope is the same. The question is where we turn when suffering comes.

    Ukraine Through the Eyes of a First-Time Visitor

  3. Jul 22

    The Biggest Mistake in Modern Evangelism

    Should We Give a Little Gospel to Thousands—or the Whole Gospel to a Few?Contemporary evangelical movements have often focused on giving a little gospel to as many people as possible. The goal is to reduce the message down to a few memorable phrases that can be shared quickly with large numbers of people. But is that the pattern we find in Scripture? This question is addressed thoughtfully in Chapter 2 of Will Metzger's Tell the Truth, titled The Gospel Reduced. As I recently revisited this chapter, I was reminded how relevant its message is for the church today. Metzger challenges us to consider whether biblical evangelism is about communicating the least amount of truth to the greatest number of people, or faithfully teaching the whole gospel so that people truly understand the message they are responding to. Does 1 Corinthians 15 Define Evangelism?Those who favor a highly condensed gospel presentation often point to Paul's summary in 1 Corinthians 15. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.—1 Corinthians 15:3–4 This is undoubtedly a beautiful summary of the gospel. Paul himself says these truths are "of first importance." The question, however, is whether this passage is intended to show us how to evangelize or whether it simply summarizes the gospel Paul had already preached. The surrounding context suggests the latter. Just two verses earlier Paul writes: Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.—1 Corinthians 15:1–2 Paul is reminding the Corinthians of the gospel they had already received through his ministry. These verses come after his lengthy ministry in Corinth and after fourteen chapters of instruction in the letter itself. They are not presented as a formula for evangelism but as a concise reminder of a message that had already been carefully taught. How Did Paul Share the Gospel?When we look at Paul's ministry in Corinth, we find a very different picture from a brief, simplified presentation. Luke records: Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks. When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Messiah.—Acts 18:4–5 Paul remained in Corinth for eighteen months, reasoning from the Scriptures, persuading his hearers, and teaching them. His ministry was not built around reducing the gospel to its smallest possible form but around patiently explaining God's truth. That is why Metzger writes: For Paul the only right method of evangelism was the teaching method. Therefore scriptural evangelism has extensive not minimal instruction as its goal.That simple statement deserves careful reflection. The goal of biblical evangelism is not minimal instruction, but extensive instruction. More Than a Few PhrasesThere is certainly a place for summarizing biblical truth. Paul himself summarized the gospel in 1 Corinthians 15. But summaries are not substitutes for teaching. When someone has little or no understanding of the Bible, can we reasonably expect them to understand the gospel well enough to place their faith in Christ after hearing only a handful of phrases? Scripture seems to point us toward a deeper approach. Someone might immediately think of the thief on the cross. Certainly, God can save a person who has only a simple understanding of the gospel. Yet we do not know that man's background or everything he had heard before his crucifixion. It is dangerous to build our normal practice on an exceptional situation. The overwhelming pattern throughout the New Testament is patient, biblical instruction that leads people to genuine understanding and saving faith. The Danger of Reducing the GospelMetzger argues that oversimplifying the gospel often reveals a deeper problem. What caused this oversimplifying of the gospel message? He suggests that a “me- centered” approach to the gospel has caused this dumbing down of the gospel. Me-centered evangelism also shortens the message. It so focuses on relationships and its attractiveness that it reduces God. Is so Fears further doctrinal division among trueChristians that it allows the most imprecise gospel message to become commoncurrency.One of the helpful features of Chapter 2 is Metzger's comparison between a me-centered gospel and a God-centered gospel. In a me-centered approach, the point of contact is often, "God loves you." In a God-centered approach, the starting point is creation. God made us, owns us, and has authority over every aspect of our lives. Likewise, rather than presenting God's love in isolation, Scripture presents both His love and His justice together. The gospel becomes distorted whenever one aspect of God's character is emphasized at the expense of another. Three Questions to Evaluate Our Gospel MessageNear the end of the chapter, Metzger offers three questions that help evaluate whether our gospel presentation is both biblical and balanced. The first question is: Were the truths of the gospel elaborated clearly so that a meaningful response was possible?A genuine response requires genuine understanding. The second question asks: Did appropriate Scripture probe the conscience or only reinforce sinful desires?This is an important distinction. Sometimes gospel presentations appeal primarily to what people want—a happier life, greater fulfillment, or personal peace—without confronting the reality of sin, repentance, and our accountability before God. Finally, Metzger asks: Was the impression given that they can decide for Christ by their own abilities whenever convenient?The gospel calls for an immediate response because it is God's truth, not because it offers personal benefits on our timetable. Keeping God at the CenterThere is nothing wrong with communicating clearly or speaking concisely. But clarity should never come at the expense of biblical depth. The pattern we see throughout the New Testament is one of teaching, reasoning, explaining, and persuading. The apostles were not simply trying to produce decisions; they were proclaiming God's truth so that people could understand the gospel and respond in repentance and faith. As we think about our own evangelism, it is worth asking whether our goal is merely to communicate the least amount of information possible or to faithfully proclaim the whole counsel of God. May our desire always be that God, not man, remains at the center of our gospel message.

    The Biggest Mistake in Modern Evangelism

  4. Jul 16

    How to Keep Your Heart Soft in Hard Times

    Just a couple hundred meters from our church office, a missile struck an apartment building. It happened around 7:00 in the morning. Thankfully, I was still at home drinking my coffee when I heard the explosion. A few hours later, as I drove to church, I was met with a large traffic jam because the missile had hit the very road I travel every day.When I arrived at the office, I walked down the street toward the scene. I could see the top of the apartment building where the missile had struck. Three people had been killed. The top of the building that was hit Living in Ukraine, these things affect us.We've now lived through more than four years of war. Missile strikes, drones, air raid sirens, and destruction have become part of everyday life. As I reflected on that morning, one thought kept weighing on my mind: the danger of a hardened heart. The Danger of a Hardened HeartOne of the effects of living in a war-torn country is that prolonged exposure to war, death, pain, and violence slowly hardens the heart. I've experienced this myself. The reality is that you cannot live through years of destruction and become emotionally overwhelmed every time another missile strikes. We develop ways to cope. But as Christians, we must be careful that those coping mechanisms do not become callousness. That's exactly what the enemy wants. The same thing happens spiritually. When sin surrounds us every day, we gradually become accustomed to it. What once grieved us no longer does. Suffering can have the same effect. I still remember the first morning of the full-scale invasion in February 2022. The explosions. The fear. The uncertainty. But then came the second day, the third day, the first month—and eventually the years. The temptation is to become numb. In fact, after this most recent missile strike, I found myself almost more frustrated by the traffic jam than by the explosion itself. I'm not saying that's a good thing. I'm saying that's the temptation. So how do we guard our hearts? Jesus Didn't Shy Away from Pain and SorrowThe answer begins by looking at Jesus. Isaiah describes the coming Messiah this way: He was despised and rejected by mankind, a man of suffering, and familiar with pain.Like one from whom people hide their faces he was despised, and we held him in low esteem. - Isaiah 53:3One of the great encouragements of the gospel is that Jesus never kept His distance from a broken world. He didn't avoid suffering. He walked straight into it. When we look at a world filled with war, sickness, injustice, and death, we realize we cannot fix it all. But Jesus entered into humanity's suffering and understands it better than anyone. Jesus Never Dismissed the Pain of OthersOne of the clearest examples is found in John 11. When Jesus came to the tomb of Lazarus, He found Mary, Martha, and the others weeping. When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. - John 11:33Jesus knew He was about to raise Lazarus from the dead. Yet He didn't rush past their sorrow. He entered into it. He never dismissed their grief simply because He knew how the story would end. Jesus Had Deep Compassion for PeopleThroughout the Gospels, compassion is one of the defining marks of Jesus' ministry. He never treated people's pain as an interruption or inconvenience. He entered into their sorrow and walked alongside them. That's a great comfort for every believer. Whatever grief we carry, Jesus understands. He has experienced suffering Himself, and our Savior is never distant from the pain of His people. Jesus Was Indignant at InjusticeJesus' response to suffering was not only compassion. When a man with leprosy came begging to be healed, Mark writes: Jesus was indignant. He reached out his hand and touched the man... - Mark 1:41Jesus was angered by the effects of sin and the suffering it had brought into the world.bLiving through this war, I've felt that myself. Watching innocent Ukrainians suffer naturally stirs anger toward the evil that caused it. There is a place for righteous indignation—but we must be careful what we do with it. Jesus Did Not Stay Dwelling in GriefOne of the things I love about the Gospels is that Jesus never remained in sorrow. He entered fully into the suffering of others, yet He didn't allow Himself to marinate in grief. Again and again, we see Him entrusting Himself to His Father. Jesus understood that grief had its proper place, but it was never meant to become His dwelling place. That's an example we desperately need to follow. Jesus Made Time to Be with the FatherThroughout the Gospels we repeatedly find Jesus withdrawing to lonely places to pray. Again and again, He stepped away from the crowds to spend time with His Father. When we live in the middle of continual trauma, we need those same rhythms. Personally, I've found the book of Psalms to be one of the greatest helps. More than any trauma manual, the Psalms give voice to our grief while continually directing our hearts back to God. Jesus Carried Joy in the Midst of SufferingJesus was a man of sorrows, but He was also a man of joy. On the night before the cross, He prayed: I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. - John 17:13Think about that. Jesus spoke of joy as He walked toward the cross. That is one of the beautiful tensions of the Christian life. We experience grief, pain, and loss, yet at the same time we possess a joy that suffering cannot take away because it is rooted in Christ. Following Jesus in a World of SufferingOne of the unique realities of ministry in Ukraine is that suffering can produce two very different responses. God often uses pain to soften hearts and draw people to Himself. But prolonged suffering can also harden hearts. As followers of Christ, our calling is not to offer shallow answers. It is to follow the example of Jesus—to enter into the pain of others with compassion, to grieve over injustice, to remain close to the Father, and to hold fast to the joy that only He can give. May God guard our hearts from becoming hardened. And may He help us reflect the heart of Christ in a world that desperately needs the hope of the gospel.

    How to Keep Your Heart Soft in Hard Times

  5. Jul 10

    Why I Stopped Using the Sinner's Prayer

    The "sinner's prayer" has become a familiar part of evangelism in many churches. After a gospel message, people are often invited to bow their heads, repeat a prayer, and are then told that if they sincerely meant those words, they have been saved. Many Christians have seen this approach used in youth events, church services, and evangelistic outreaches. But is this the pattern we find in Scripture? Should leading someone in a sinner's prayer be part of our evangelism? The prayer itself is not necessarily the problem. The concern is how it is often used. While there is nothing inherently wrong with expressing faith through prayer, there are several dangers that can arise when the sinner's prayer becomes the focus of evangelism. 1. Jesus and the Apostles Never Used ItThe first thing to notice is that neither Jesus nor the apostles used the sinner's prayer as a method of evangelism. Think about Jesus' conversations with Nicodemus, Zacchaeus, and the Samaritan woman. There is no example of Jesus inviting someone to repeat a prayer after Him in order to be saved. Instead, Jesus often challenged people in unexpected ways. He told Nicodemus that he "must be born again," (John 3:3) a statement that left him confused and asking questions. He told the rich young ruler to sell his possessions and give to the poor (Mark 10:21). To the Samaritan woman, He said, "Go, call your husband." (John 4:16). These were not easy responses. Rather, they exposed the condition of each person's heart and showed the impossibility of saving themselves through their own efforts. The same pattern continues in the book of Acts. After Peter preached on the Day of Pentecost, the people asked, "What shall we do?" Peter did not respond by leading them in a prayer. Instead, he called them to "Repent and be baptized...for the forgiveness of your sins" (Acts 2:38). Baptism was the outward expression of repentance and faith. Likewise, the criminal on the cross never prayed a sinner's prayer. He simply said,  “Jesus, remember me when you come into your kingdom.” Jesus answered him, “Truly I tell you, today you will be with me in paradise.” - Luke 23:42-43Throughout the New Testament, there is no example of Jesus or the apostles asking someone to repeat a specific prayer in order to receive salvation. 2. It Can Become a Ritual Instead of FaithAnother danger is that the sinner's prayer can easily become a ritual. In cultures with strong religious traditions, many people are accustomed to thinking that performing the right ritual brings them closer to God. It is easy for the sinner's prayer to become just another religious act.  Instead of trusting Christ, people may begin trusting that they said the correct words. Many believers can remember wondering, "Did I pray it correctly?" or "Did I say the right thing?" Those questions reveal that the focus has shifted from faith in Christ to confidence in an action. Our goal in evangelism should always be to lead people to faith, not to confidence in a religious ritual. 3. It Can Minimize Repentance and FaithWhen Jesus began His ministry, His message was clear:  Repent and believe - Mark 1:15These two responses appear repeatedly throughout the New Testament. Repentance is more than simply acknowledging that we are sinners or repeating a prayer. It is a change of heart that turns from unbelief to faith in Christ. It is recognizing who God is, understanding our sinful condition, and turning to Christ in faith. As J.D. Greear writes in Stop Asking Jesus into Your Heart: Repentance is not simply praying a prayer that acknowledges our sinfulness and asks for forgiveness. Nor is it walking an aisle, signing a card, or giving a public testimony. Repentance is not fundamentally a motion of the hands, mouth or feet. It is a motion of the heart in which we abandon our posture of rebellion and adopt one of submission toward Christ.Charles Spurgeon also described repentance as a true change of mind that includes the Holy Spirit's work of exposing sin and producing hatred for it. When evangelism centers primarily on getting someone to pray, repentance can easily become an outward action instead of an inward change of heart. 4. It Can Oversimplify the GospelAnother concern is that the sinner's prayer can reduce the gospel to a few memorized phrases. The message of Christ is rich and deep. Throughout the Gospels, Jesus taught the same gospel, but He approached different people from different angles, applying God's truth to their specific circumstances.  Good evangelism does the same. Rather than rushing someone to repeat a prayer, we should help them understand who God is, who they are before Him, and how the gospel speaks directly to the deepest problems of life. The better we know the gospel ourselves, the better equipped we will be to explain its richness and apply it to the people we are speaking with. 5. It Can Give False AssurancePerhaps the greatest danger is giving someone assurance of salvation before there is genuine faith. Many people remember raising a hand, walking forward at a meeting, or praying a prayer years ago. Yet when asked about the gospel, they show little understanding of who Christ is or what He has done. Their confidence rests in an event rather than in Christ Himself. One example came during an outreach to disabled refugees in Odesa. Many of those attending had backgrounds in New Age beliefs or spiritism and did not yet have a clear understanding of the gospel. At the end of the meeting, a guest speaker asked everyone who wanted to go to heaven to raise their hand. Most of the room responded, and they were immediately assured that they were saved. Experiences like this demonstrate why we should be careful. The gospel often takes time for people to understand. Rather than giving quick assurance based on an outward response, we should patiently teach the gospel and encourage people to place their faith in Christ alone. Is the Sinner's Prayer Wrong?None of this means the sinner's prayer itself is wrong. A prayer that includes confession, repentance, and faith can be a perfectly appropriate response to the gospel. The problem is not the prayer itself, but believing that the prayer is what saves. Salvation comes through faith in Jesus Christ—not through repeating certain words. When someone demonstrates genuine faith and a clear understanding of the gospel, praying together can be a wonderful way for that person to confess their faith to God. But the prayer should express the faith that already exists; it should never become a substitute for it. As we share the gospel, may our focus remain where Scripture places it: calling people to genuine repentance and faith in Jesus Christ, while carefully avoiding anything that could lead them to trust in a ritual rather than in the Savior.

    Why I Stopped Using the Sinner's Prayer

  6. Jun 26

    Protest Pride or Preach the Gospel?

    When Culture, Protest, and the Gospel CollideIn recent news from Ukraine, a Pride march in Kyiv has once again drawn attention —not only from the public, but also from Christians wrestling with a deeper question: How should believers respond? Pride parade held in Kyiv this past week This isn’t entirely new. Pride events in Ukraine have existed for years, growing steadily after 2016. But the full-scale invasion in 2022 disrupted much of public life, including social movements. In recent years, as parts of Ukraine have regained a measure of stability, public demonstrations, including Pride events and counter-protests, have reemerged. For Christians watching this unfold, especially in places where cultural shifts are happening rapidly, the question becomes urgent: should the Church respond with protest, with political action, or with something else entirely? The temptation to fight on the wrong battlefieldIt’s easy for believers to assume that the most faithful response to cultural change is confrontation. If a public movement promotes values that conflict with Scripture, the instinct can be to organize counter-marches, raise banners, and enter the public square as political opponents. But Scripture repeatedly calls Christians to something more careful and more radical. When Jesus stood before Pilate, He made a striking declaration: My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place. - John 18:36That single statement reframes everything. The mission of Christ was never centered on political dominance or cultural enforcement. His kingdom does not advance through pressure, protest, or coercion but through transformed hearts. This does not mean Christians stay silent about truth. It means they must be clear about what kind of battle they are actually in. 1. What kingdom are we building?The first question every believer must ask is simple: Am I investing more energy into an earthly cultural victory or into the eternal kingdom of Christ? Political and cultural movements may shift laws, influence societies, and reshape norms. But they cannot regenerate the human heart like the Gospel. Even if a society aligns externally with biblical ethics, it does not guarantee spiritual transformation. The kingdom of God is not built through legislation but rather through redemption. 2. What gospel are we preaching?Paul writes: But we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles. - 1 Corinthians 1:23The message of the cross has always been offensive to human systems of power and ideology. It disrupts every political alignment, because it calls every person, not one side or the other, to repentance. If the gospel we preach comfortably fits into one political framework while alienating none, we may have quietly replaced Christ with ideology. The gospel is not primarily a call to cultural reform. It is a call to surrender, repentance, and new life in Christ. 3. What example are we showing?Jesus was famously criticized for His relationships: Here is a glutton and a drunkard, a friend of tax collectors and sinners. - Matthew 11:19He did not avoid people considered morally distant from God by society’s standards. But neither did He affirm sin. Instead, He brought truth wrapped in presence, compassion, and invitation. This creates a tension modern believers must learn to hold: truth without hostility, and love without compromise. The most effective witness is rarely a shouted message across a protest line. More often, it is a conversation across a table, a relationship built over time, and a life that reflects hope. A better way forwardThe real question isn’t whether Christians should care about moral issues—Scripture is clear that truth matters. The question is what that concern is aimed at: winning cultural battles or seeing lives transformed by Christ. Only one produces lasting change. In times of tension, the Church is pulled toward silence or confrontation, but the way of Christ is neither. It is faithful witness—speak truth clearly, live with conviction, and keep the goal in view: not winning arguments, but seeing lives changed by Jesus Christ.

    Protest Pride or Preach the Gospel?

  7. Jun 22

    The Prayers We Avoid: Imprecatory Psalms Explained

    Understanding the Imprecatory PsalmsAppoint someone evil to oppose my enemy. Let an accuser stand at his right hand. When he is tried, let him be found guilty...May his days be few... May his children be wandering beggars... - Psalm 109Those words are in the Bible. For many Christians, reading Psalm 109 for the first time is shocking. It sounds more like a cry of vengeance than a prayer of faith. How can these words exist alongside Jesus' command to "love your enemies and pray for those who persecute you" (Matthew 5:44)? These prayers have a name: imprecatory prayers. Imprecatory prayers are prayers that call upon God to judge evil, stop the wicked, and bring justice. They are not rare exceptions hidden in obscure parts of Scripture. The Psalms contain many of them, including Psalms 5, 10, 17, 35, 58, 69, 70, 79, 83, and 109. But what are we supposed to do with them? Here are a few things to consider. They Are Inspired ScriptureOne temptation is to dismiss these psalms as emotional outbursts. Perhaps David lost his temper. Maybe the psalmists were simply expressing raw human emotion. But Scripture itself will not allow us to take that approach. The Psalms are inspired by God and accepted as such by both Jews and Christians. Even more significantly, Jesus treated them as authoritative Scripture. The New Testament quotes from imprecatory psalms without apology or correction. Jesus referenced them, and both Peter and Paul drew from them in their teaching. What About "Love Your Enemies"?The greatest tension comes when we compare these psalms with Jesus' teaching in the Sermon on the Mount. Jesus said: Love your enemies and pray for those who persecute you. - Matthew 5:44How do we reconcile that command with prayers asking God to bring judgment? Context matters. The imprecatory psalms are often written from a kingdom context. David was not merely a private individual nursing personal grudges. He was God's appointed king, responsible for protecting a nation from those who sought its destruction. Jesus, however, was addressing personal relationships. He taught His followers how to respond when insulted, mistreated, or persecuted in everyday life. Turning the other cheek addresses personal retaliation, pride, and revenge. It does not erase the reality that evil exists and sometimes threatens innocent lives. The two teachings are simply addressing different situations. These Prayers Are Not About Personal RevengeThe imprecatory psalms should never become weapons for settling personal scores. They are not prayers against the coworker who gossiped about you nor tools for getting even with someone who hurt your feelings. God says: It is mine to avenge; I will repay. - Deuteronomy 32:35Personal vengeance belongs to God. Imprecatory prayers are not invitations to hatred. They are acts of surrender that place justice in God's hands rather than our own. A Cry for Evil to Be StoppedAt their heart, these prayers express a longing for evil to end. They arise in moments when wickedness seems unchecked, when innocent people suffer, and when injustice appears to triumph. For believers living in times of war, this reality becomes painfully clear. When missiles fall and innocent lives are threatened, the immediate prayer is often not, "Lord, help me feel more forgiving." Instead, it is, "Lord, stop this evil. Protect the innocent. Do whatever is necessary to bring this violence to an end." Imprecatory prayers remind us that longing for justice is not unspiritual. It reflects God's own hatred of evil. God's Glory Is the GoalThese psalms are ultimately God-centered. Psalm 79:9 says: Help us, O God of our salvation, for the glory of your name; deliver us and atone for our sins, for your name's sake.The deepest concern of these prayers is not personal comfort but God's honor. They ask: Will evil have the final word? Will the wicked appear victorious forever? Or will the world see that God is righteous, just, and worthy of glory? The imprecatory psalms cry out for God to vindicate His name. What Can We Learn?The imprecatory psalms teach us that: Evil is real and should never be minimized.Justice matters because God is just.Personal revenge belongs to God alone.There are times when it is right to ask God to stop evil.God's glory, not our bitterness, must remain at the center of our prayers.Most of us will not pray prayers like Psalm 109 every day. But perhaps our discomfort with these passages reveals something important. We often prefer a version of God that is loving but not judging, merciful but not holy. Yet the Bible presents a God who is both. He is patient and compassionate, but He also hates evil and promises that injustice will not endure forever.

    The Prayers We Avoid: Imprecatory Psalms Explained

  8. May 25

    Influence of the Orthodox Church in Ukraine

    Orthodoxy, the Gospel, and Wartime UkraineAs war forces millions of Ukrainians to confront questions about death and eternity, one spiritual question stands at the center of this conversation: Can someone truly know they are forgiven by God? From Odesa, Ukraine, Caleb introduces the topic of Eastern Orthodoxy and its deep influence on Ukrainian faith, culture, and religious life before sitting down with Pastor Andrii Murzin in Kyiv, for a conversation on theology, war, and the gospel. The interview explores some of the major differences between Orthodox and evangelical Christianity, particularly regarding assurance of salvation, justification by faith, ritualism, and the authority of Scripture. Andrii and Caleb also examines how religion shapes culture, why many Ukrainians are searching for hope beyond religious tradition, and how the gospel continues speaking into fear and uncertainty during wartime. The Uncertainty”Pastor Andriin has spent years studying Orthodoxy and engaging with Orthodox believers throughout Ukraine. While he emphasized the importance of treating Orthodox Christians with kindness and respect, he also explained that there are significant theological differences Protestants cannot ignore. One of the clearest differences, he argued, is assurance of salvation. They will never dare say that I know that I am forgiven... They always have this uncertainty.According to Andrii, this uncertainty comes from a different understanding of salvation itself. Orthodox theology often emphasizes salvation as an ongoing process rather than beginning with justification by faith in Christ. By contrast, Protestant theology historically distinguishes between justification, sanctification, and glorification. Christians are justified through faith, sanctified throughout life as they grow spiritually, and ultimately glorified in eternity. Murzin argued that without justification as a foundation, believers can become trapped in fear and uncertainty over whether they have done enough to receive God’s mercy. You cannot grow in sanctification unless you first receive the joy of knowing that God has forgiven you.At the same time, Andrii warned that Protestants can also drift into shallow understandings of salvation by reducing Christianity to merely praying a prayer or treating salvation like a “ticket to heaven.” War Makes Eternity Feel CloserThese questions carry enormous weight in a country at war. For millions of Ukrainians, death is no longer distant or theoretical. Air raid sirens, military funerals, missile strikes, and constant uncertainty have forced many people to think seriously about eternity. Caleb reflected on attending Orthodox funerals where priests repeatedly pray, “Lord have mercy,” while grieving families stand unsure of what awaits their loved ones beyond death. In contrast, evangelical Christians often speak confidently about Christ’s promises of forgiveness and eternal life. For Andrii, this contrast reveals one of the central differences between Orthodox and Protestant theology. Rituals, Candles, and External ReligionThe Orthodox Church also contains a heavy presence of ritualism. Murzin explained that many people approach religion primarily through external actions and sacred traditions: lighting candles, repeating prayers, making signs, or participating in liturgies. When Ukrainians from Orthodox backgrounds speak with him, their questions often sound like this: What candles do I light? How many candles? When do I light them?According to Andrii, the danger is that the focus can become centered on performing the correct rituals rather than understanding biblical truth or having genuine faith in Christ. Referencing passages such as John 4 and 1 Corinthians 10, he explained that biblical worship is not confined to church rituals or sacred buildings. Worship flows from truth, faith, love for God, and obedience in everyday life. Riitualism is a passive form of religion where outward performance replaces inward transformation. So whether you eat or drink or whatever you do, do it all for the glory of God. - 1 Corinthians 10:31Cultural Christianity in UkraineTheology has shaped entire societies. Andrii argued that religion profoundly influences a nation’s mentality, values, and culture over generations. In Ukraine, many people identify strongly with Orthodoxy culturally while remaining disconnected from personal faith or biblical understanding.  It doesn’t actually really matter that much what you believe.Caleb noted that many Ukrainians attend church on holidays, participate in religious traditions, and identify as Orthodox while living lives largely untouched by Scripture or discipleship. For him, this revealed a major spiritual challenge facing Ukraine today: the difference between inherited religion and genuine faith. The Church in a Time of WarAs the conversation turned toward the war itself, Andrii asked believers around the world to continue praying for Ukraine. He spoke about soldiers on the front lines, prisoners of war, grieving families, and civilians who have lost homes, health, and loved ones. But he also emphasized the responsibility of the church during this historic moment. Please pray that the Ukrainian church would be sacrificial, caring, and actively involved in serving the Ukrainian people.Across Ukraine, churches continue feeding refugees, helping wounded soldiers, counseling grieving families, and sharing the gospel while air raid sirens and missile attacks remain part of daily life. For Caleb, the role of the church may become even more important after the war eventually ends. [When] victory comes and the church hasn’t walked along with Ukrainians the whole way... it’s going to be an empty victory.”The Gospel Still StandsThe conversation concluded with a reminder that earthly peace will always remain temporary. Political victories, military success, and rebuilt cities cannot ultimately remove humanity’s deepest problem: sin and separation from God. True peace, Murzin explained, is found only in Christ. As war continues across Ukraine, questions about eternity, forgiveness, suffering, and hope are becoming impossible for many people to ignore. And in a nation surrounded by uncertainty, that message still offers something many people desperately long for - assurance. ‍

    Influence of the Orthodox Church in Ukraine
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About

What does the Gospel of Jesus Christ look like in our lives today and how can we effectively share it with others?

Information

  • Creator
    Caleb Suko
  • Years Active
    2013 - 2026
  • Episodes
    49
  • Rating
    Clean
  • Copyright
    © Copyright 2026 Gospel Today
  • Show Website
    Gospel Today