The two overriding messages of the scripture

While this blog is dedicated to my paradigm shift it is also about the way in which evangelical Christianity is off the mark in doctrine and dogma. As I see it, there are essentially two over-riding over-arching themes to the Christian message. One is transformational grace and the other is the importance of social and human justice. By that I mean taking care of the less fortunate. Whether it be giving shelter to the homeless, feeding the hungry, clothing the naked and ministering to the needs of the sick it is a very important focus of the scripture whether Old Covenant or New Covenant.

By contrast, evangelical doctrine, especially in the United States, is focused on moral improvement by law obedience, and the freedom to enjoy the fruit of ones labor in a selfish, self-centered manner. This is further proof that the strong delusion of 2 Thessalonians, and the leaven of the Pharisees is in reality playing out in evangelical culture. This accepted evangelical doctrine is definitely not the message of the New Testament scripture.

How does one reconcile the message of Matthew 25:31-46 and the gospel of grace? It is easy when one realizes the mode and method for supernatural transformation. It is grace working to promote love. Faith working through love, is the method by which one can begin to love one's neighbor as oneself. It is instructive that when you look at the passage that describes a scribe/law expert in Luke chapter 10. The scribe quotes Lev 19:18 which says "love your neighbor as yourself." When Jesus tells him he is right about the great commandments he then, trying to justify himself asks the question but who is my neighbor? Jesus then tells the parable of the "Good Samaritan."

I have read authors who claim that Matthew 25:31-46 is strictly about Jewish brothers during the great tribulation. This tends to absolve all who take the current position concerning social justice and the responsibility the believer has to make it important. The parable of the "Good Samaritan" eliminates that possibility as Jesus saw that loving ones neighbor as oneself was to love your enemies. The Samaritans were considered enemies of the Jews and were greatly discriminated against. Yet the "Good Samaritan" used his wealth to look after the welfare of person that was robbed and injured along the road.

It must be noted that there is a direct correlation between Matthew 25:31-46 and Isaiah 58. Isa 58:6-9  "Isn’t this the fast I choose: To break the chains of wickedness, to untie the ropes of the yoke, to set the oppressed free, and to tear off every yoke?  (7)  Is it not to share your bread with the hungry, to bring the poor and homeless into your house, to clothe the naked when you see him, and not to ignore your own flesh and blood?  (8)  Then your light will appear like the dawn, and your recovery will come quickly. Your righteousness will go before you, and the LORD’s glory will be your rear guard.  (9)  At that time, when you call, the LORD will answer; when you cry out, he will say, ‘Here I am.’ If you get rid of the yoke among you, the finger-pointing and malicious speaking," However, the gospel of grace affords the opportunity to show this kind of uncommon neighborly love. Not out of compulsion based on a commandment, but of unfeigned love promoted solely by having peace with God because of justification by faith (Rom 5:1.)

Therefore, the gospel of Christ is a two pronged message: 1) Reconciliation with the Father based solely on God's decree.  2) brotherly love which promotes social justice. Both of these are sorely lacking in most evangelical doctrine. This is especially true with the so called "Christian Right." If you look at Isaiah chapters 3-5 and Amos chapter 5, it will become readily apparent that social justice was a mandate for the governing body. In Israel's case it was the elders in the gates. During biblical times, "elders in the gates" was indicative of governmental authority. The biblical data does not support anything else.