April 2026 – Snapshots

Any Other Gospel

The Four Spiritual Laws is likely the most popular gospel tract ever written, the most widely distributed of all time, likely over 2.5 billion. It summarizes basic Gospel truths in four simple points:

God loves you and has a wonderful plan for your life. (Jn 3:16; 10:10)
Man is sinful and separated from God. (Ro 3:23; 6:23)
Jesus Christ is God’s only provision for man’s sin. (Ro 5:8; 1Co 15:3-6; Jn 14:6)
We must individually receive Jesus Christ as Savior and Lord. (Jn 1:12; Ep 2:8-9; Re 3:20)

The tract ends with instructions to “receive Christ” by praying a prayer inviting Him into our heart and committing our life to follow Him, assuring us that if we prayed sincerely we’re now a child of God regardless how we feel.

While each of these four laws is scriptural on the surface, the actual gospel (or good news) presented in this tract — that if we sincerely ask Christ to forgive our sins and come into our heart and save us, that He will — is not. In fact, it is so vastly different from the Biblical reality it amounts to another gospel (2Co 11:4), a false one. It distorts each of these four spiritual principles and encourages an unbiblical response to them.

While the Bible equates receiving Christ with supernatural rest in the Person and finished work of Christ (He 4:3), this false gospel substitutes a mechanical “sinner’s prayer” technique, and also incorrectly defines every key term: repentance, sin and faith. It even explicitly normalizes unbelief by discounting the primary evidence of saving faith: assurance of salvation. (1Th 1:5)

The true Gospel is that Christ delivers those who believe on Him from their violations of His law: Torah. (Mt 1:21, 1Jn 3:4) As we trust Him to do so, He saves us from both the penalty we deserve for breaking Torah by dying for us in our place (Is 53:11), and He also saves us from our tendency to break Torah (Ro 6:14) by writing His laws into our minds and hearts. (He 8:10)

When God changes how we think about deliberately breaking Torah and gives us hearts fully submitted to God (repentance: 2Ti 2:25), and reveals to us that His blood has paid our sin debt in full (faith: Ro 3:25), that Father God has now made His Son Jesus Christ to be sin for us (2Co 5:21), we cannot rightly pray and ask Jesus to save us… because we will confidently know that He already has.

This supernatural knowledge will be accompanied by several significant changes within our hearts: we will love Jesus Christ (1Co 16:22); we will start obeying Torah (1Jn 3:9); pleasing God will become the most important thing to us; we will be willing to forsake anything and everything to follow Him. (Lk 14:33)

So long as any of these evidences of saving faith are not present, no one should be assured of salvation (2Co 13:5); rather, we should diligently continue seeking God, asking Him to reveal Himself to us and give us repentance to acknowledge and rest in the truth (2Ti 2:25) until He gives us faith and a new heart, assuring us of our eternal safety. (He 11:6) We should strive to enter the narrow gate into salvation (Lk 13:24), examining ourselves and systematically proving it to ourselves (2Co 13:5), diligently making our calling and election sure (2Pe 1:10), until doubting our salvation the tiniest bit is entirely foreign to us. (1Jn 5:13)

But this tract, rather than encouraging us to wait on God until we experience this deep, supernatural, inward change in what we are trusting in as the basis for our salvation, shifting entirely away from dependence on ourselves and our own works to the finished work of Christ — which is the only act that can save us, and experience how this change in our faith system is transforming our hearts to love and obey Christ from the moment this first appears within us, we are told we are now a child of God even if our beliefs about Christ and salvation have not changed and we feel no different since we started reading the tract.

In other words, this gospel assures us of eternal life simply because we asked for it, regardless what we actually believe or how we feel. This teaches us to depend on the act of praying sinner’s prayer for our salvation rather than on Christ Himself and His finished work, and it positively affirms the reality of our salvation even if we have no evidence of this faith at all, no true faith in Christ.

So, what this tract is actually doing is inoculating us against the true Gospel by offering us false hope of Heaven based upon our own work: our act of sincerely praying the sinner’s prayer.

This framing of the Gospel implies Christ has died for everyone but that His death saves no one, that believing on and resting in the atonement of Christ is insufficient, that faith does not save us, that we must do something else besides believe.

The message effectively presents Christ’s sacrifice as ineffectual: not actually saving us as we believe, only making it possible for us to save ourselves by deciding to pray the sinner’s prayer and “receive Christ”. So, in trying to distill the Gospel for us, it explicitly denies Christ’s atonement as the divine act which saves us when we rightly receive Christ and believe on Him. (Jn 1:12-13)

While presenting Jesus as the only bridge to God, this false gospel lies to us about how we cross this bridge; it deceives us about how Christ truly accomplishes our salvation: by dying for us as we believe in Him and manifesting the reality of this faith in our hearts. It leads us up the path to the narrow gate (Mt 7:14), offers us a cheap substitute for entering in through this gate, and then turns us away, assuring us we have entered in and that all will be well as we continue on down the broad road to destruction. (13)

There is only one true Gospel; trusting any other gives false hope of Heaven, which may be the most dreadful possible state we can ever be in — thinking we’re eternally safe when we’re not. God’s curse upon those who willfully participate in such deception is evidently just. (Ga 1:8-9)

After so many millions have been misled by this shallow, evangelistic travesty, is it any wonder Christ Himself prophesies of the many who will come to Him expecting open arms, only to hear Him say, “I never knew you. Depart from me, you who practice lawlessness.” (Mt 7:22-23)

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Who Am I?

Self-identity, understanding who we are and what makes us unique and valuable, seems simple but it can be elusive. Ultimately, no one else can tell us who we are; we must discover this for ourselves, and that can take time.

At 80 years old, Moses is evidently still struggling with self-identity. Four decades earlier he’d been a rising star in the most powerful house on the planet, a man of valor, trained in all of the wisdom of Egypt, mighty in word and deed. (Ac 7:22) He was prepared and eager to deliver God’s chosen people from centuries of unjust suffering and bondage. (25) But a couple of missteps landed him in the backside of the dessert, feeding sheep, evidently married to a woman who may very well have been crushing his spirit into oblivion. (Ex 4:24-26)

When God finally confronts Moses and calls him out to fulfill his life’s purpose, his immediate response is, “Who am I?” (Ex 3:11) Moses acts as if he no longer has any idea who he is, what he is about, or why he has been born into this world; after years of what appears to be pointless suffering, he now seems blind to his life purpose and calling. He’s likely been feeling defeated, depressed, that his life has been wasted. God’s call in this context must seem surreal, too good to be true.

Yet God’s next words are profoundly healing: “Certainly, I will be with thee.” (12) When God shows up everything changes. (Ro 8:31) This is His eternal promise to all who serve Him. (He 13:5)

When we leverage our gifts and calling independently of God, we invariably serve ourselves, lose our way and get into trouble. (Jn 12:25) God’s purposes for us are all about Him, not us; we can’t rightly fulfill them without Him. (Ro 12:1-2)

Jehovah God has made each of us with His own hands (Ps 119:73), and He is ordering our steps. (Pr 16:9) The very idea of having a purpose implies we’re designed by Someone and created for His pleasure, not our own. (Re 4:11) We cannot fulfill our purpose apart from Him; we are complete only in Him (Co 2:10); in Him we have everything we need. (Ph 4:19)

What seem like wasted years, suffering from ignorantly trying to fulfill God’s will our own way, not knowing any better (1Ti 1:13), become strategic building blocks, crafting the required foundation as He remolds and reshapes us, preparing us for His mission. (Ps 23:23-24)

In Moses’ case, he not only needed all the wisdom of Egypt, he also needed to be at home out in the desert, to know it like the back of his hand. And he desperately needed to be set free of his selfishness, ego, self-will and self-confidence in order to navigate the chaos before him and effectively lead God‘s chosen people. God needed to destroy Moses and rebuild him from the ground up before He could use him, and a broken 40-year marriage was evidently the perfect chisel, as it is for many in God’s infinite wisdom. (1Co 7:28) Every child of God eventually needs a good, strong scourging (He 12:6); there’s no other way to get where we need to be, yet it’s a beautiful thing as we endure it in His grace. (11)

It’s never too late to recognize God’s hand in our lives, turn ourselves completely over to Him, with all of our baggage, wounds and scars, and begin to discover and live out our purpose, in Him and with Him and for Him. (Ro 11:36) He knows our frame, and remembers that we are dust. (Ps 103:14)

The world can’t validate us because it didn’t design us and it doesn’t know our hearts. God’s gifts and calling define who we actually are, who He has designed us to be; we must find ourselves in Him and through Him, keeping our eyes fixed on Him, the Author and Finisher of our faith. (He 12:2)

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Are There Few?

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When Christ was asked, “Are there few that be saved?” (Lk 13:23), He didn’t answer directly; perhaps the question is too significant to answer with a simplistic Yes or No.

What is a reasonable estimate of how many will make it to Heaven? If it’s 7 out of 10 we might not panic, figuring we’re better than most. But if it’s more like 1 in 10,000 … well that’s a wake-up call to make our election sure (2Pe 1:10), to work out our own salvation with fear and trembling. (Php 2:12)

Christ’s reply is not the least bit comforting: “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.” (Lk 13:24) The implication is very few will make it to Heaven (Mt 7:14); many, thinking they have a personal relationship with Christ (Lk 13:25-26), will be turned away, much to their own consternation and horror. (27-28) Even many who call Christ Lord and think they’re doing great work for Him will be cast out because they didn’t do God’s will; He never knew them. (Mt 7:21-23)

Christ is warning us to diligently seek salvation, to earnestly lay hold on eternal life with all our might (1Ti 6:12) and ensure beyond any doubt that our lives reflect the reality of divine salvation. (He 6:9) It’s exactly what we’d expect Him to say when the odds we’ll make it are slim to none if we’re the least bit negligent. (He 2:3) He’s telling us to pursue Him and eternal life as our top priority, to leave no stone unturned, leaving nothing to chance, and to let nothing get in our way or distract us. (Mt 18:8)

Does God give us any further indication that the odds any particular soul is safe are extremely slim? Consider the ante-diluvian population, where only eight souls were saved (1Pe 3:20) out of perhaps 100 billion. In this present age, the remnant is evidently so small John says the whole world lies in wickedness (1Jn 5:19); the percentage is evidently negligible, dust on the scales of humanity.

Could it be that most people will spend their entire lives and never know a single soul that’s actually going to Heaven? That even the most devoted among us may only encounter a tiny handful of saints?

Of course, we dare not claim to know for sure who’s in or out; thankfully, only God knows the heart. But we should be willing to pursue Heaven all on our own, undaunted even if no one else seems to care or have any clue about it. We’re only responsible for making our own election sure. Since God Himself tells us to do so (Is 55:6-7), we should, confident He will show us the way. (He 11:6)

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The Whole Law

During the apostolic era, Christians were viewed as members of a Jewish sect, a subset of Judaism; the Twelve Apostles and their disciples were passionately Torah-observant (Ac 21:20), including the Apostle Paul. (24) As the Holy Spirit lead them to delight in Torah as the law of God (Ro 7:22), the early church remained Torah-centered; except for their love for Messiah, they looked and acted Jewish.

The distinct religion which we now call Christianity began to emerge late in the 1^st century, distinguishing itself from Judaism by rejecting Torah as God’s Law. Though Christ plainly warns against this (Mt 5:17-18), and though Paul anticipates this type of apostasy (2Ti 4:3-4), desperation to escape the devastating Fiscus Judaicus, the additional tax imposed by Rome upon all Torah-keepers, beginning shortly after the destruction of the temple in 70 CE and continuing for hundreds of years, opened the door wide to deception. The relentlessly crippling financial burden — imposed simply for being Torah-observant — drove post-apostolic leadership to wrest key Pauline passages (2Pe 3:16) to decouple the burgeoning, predominantly lower-class gentile Christian population from its biblical foundation. (Ps 11:3)

Since no reasonable soul would believe all of Torah has been abolished, especially laws such as Do Not Kill, Do Not Commit Adultery, etc., key figures such as Justin Martyr and Ireneus began to arbitrarily partition Torah into moral and civil or ceremonial laws, claiming ceremonial commands were temporary shadows fulfilled by Christ and civil laws were only for Jews. They started encouraging believers to cease sabbath observance, abandon God’s feasts, ignore dietary laws, leave their children uncircumcised, etc. Conveniently, as it turns out, they began teaching precisely what suffering believers were desperately wanting to hear: how to stop being identified as Jewish and avoid debilitating taxation without renouncing their faith in Christ.

Thus the “itching ears” predicted by Paul a few decades earlier played itself out in the churches (2Ti 4:3-4), corrupting the faith and starting yet another false religion. The burdensome tax continued right up until just before this new religion, Christianity, was officially recognized as the state religion under Constantine (380 CE). Evidently, this is no coincidence, but calculated extortion and deception. In retrospect, we should expect as much; as God further reveals Himself (1Co 2:8) Satan strategically creates the clever counterfeit. (2Co 11:13-15)

Yet the trained soul perceives that dismissing parts of Torah as civil or ceremonial openly contradicts the plain teaching of Christ Himself (Mt 5:17-18) and changes the very definition of sin (1Jn 3:4), amounting to a radical departure from the faith which was once delivered onto the saints. (Ju 3) We know Torah is spiritual (Ro 7:14); it is all good if we use it lawfully. (1Ti 1:8) Rejecting this arbitrary partition of Torah collapses the entire superstructure of Christian dogma like the proverbial house of cards and exposes Christianity as a massive fraud. (Mt 7:26-27)

Even so, most Christians accept this artificial classification of Torah as a given, mentally substituting whatever definition of the law they happen to prefer in any biblical context. They instinctively dismiss the parts of Torah they despise while thinking they are respecting God’s law as a whole, and they do not even seem to realize they are doing so. (I certainly didn’t.) Pointing it out and challenging this key step might be a gamechanger for the elect: challenge them to show from scripture where and how God partitions His laws like this. When we stop doing so, Torah-relevance becomes an all-or-nothing proposition (Mt 22:40), as it should be (Is 8:20), exposing biblical objections to Torah observance as inherently inconsistent: they simply cannot stand. (2Ti 3:16-17)

The reality is that deliberately and routinely breaking any part of Torah defines one as a lawbreaker. (Ja 2:10-11) Intentional, willful disobedience is the defining characteristic of Satan and his own. (1Jn 3:8)

Yet God’s mercy towards sins of ignorance (1Ti 1:13) is evidently graciously extended to those who remain blinded by the enemy (2Co 3:14), who literally cannot see what they are doing. It is no small thing to acknowledge this level of deception and repent; it effectively amounts to following another Jesus, a very different one, evidence that the Jesus preached in Christianity since the 2^nd century is not the Jesus of the Bible. The same language is used, but the actuality is quite different.

Preaching Christ as Messiah offering to save us from breaking Torah, equipping and enabling us to live in obedience to Torah (Ro 8:4), reveals who is willing to receive the true King and who is content to follow the counterfeit. (Ro 8:6) The foundation of God stands sure, having this seal: Jesus Christ knows those who are His (2Ti 2:19), and He is saving us from our breaking of Torah. (Mt 1:21)

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