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Witness for the Defense

When someone becomes a 'person of interest' in a criminal investigation, there is no greater asset for that individual than to have a witness who can provide an iron-clad alibi regarding one's whereabouts at the time and place the crime was committed. If you're being considered a 'person of interest' in a bank robbery, for example, that took place on the east side of town at 10 a.m., and a witness, spouse or good friend, can place you on the west aide of town at the time of the robbery, police authorities would likely start looking elsewhere for the perpetrator. Every person of interest in a criminal investigation desires nothing more than a defense witness who can provide exculpatory evidence of innocence.

Criminal activity is not limited to the physical realm. From the first century A.D., infidels operating in the spiritual realm have assaulted the gospel of Jesus Christ. In some cases, they portray Jesus as a mere man whose impeccable character and martyrdom earned him an elevated status of Godhood. For these false teachers, the gospel is the good news that sinful men who follow the example of Christ may also achieve the status. Others who affirm the Deity of Christ alter the conditions upon which God saves man: namely, to some measure based on one's works or meritorious acts. Yet others seek to limit the scope of Christ's death to some rather than all. By limiting the scope of Christ's death, these false teachers unwittingly limit the gospel itself. For if Jesus died for some, and not all, there is no gospel for those excluded from the atonement. 

The apostle Paul affirmed that he was “set for the defense of the gospel” (Philippians 1:17). The word “defence” is apologia (apo = from, logia = verbal word). The word signifies a verbal defence, speech offered in defence of something. The English words 'apology' and 'apologetics' have their roots in this word. Apologetics is not the art of saying “I'm sorry”, but the art of  crafting and verbalizing arguments to make the case for a position. Paul was perhaps the first real Christian apologist. Defending (making a case for) the gospel was job one for Paul. Luke's record of Paul's travels in Acts and all his epistles, especially those we call prison epistles, are replete with examples of Paul making a case for the gospel, both verbally and in writing. He was therefore able to declare unequivocally: “I am not ashamed of the gospel of Christ” (Romans 1:16). 

The word “set” is keimai, “to put or place in a particular location.” Its use here is metaphorical. The verb is present tense, passive voice. Literal translation: “God is continually placing me in locations of his choosing wherein his gospel and supporting arguments might take center stage.” That's quite a perspective, is it not? Whether it was Mars Hill in Athens, Jewish synagogues, jail at Philippi, Mediterranean shipwreck or Roman prison, Paul envisioned them all as opportunities to make the case for Christ and his gospel. How does that mindset stack up with what we perceive when a little trouble comes our way? Do we accept the fact that God so located us for his gospel's sake? Or do we take the occasion to lament our circumstances with little or no thought of a greater gospel purpose?

The obvious question: “What does a Christian need to defend when he defends the gospel? From a high level, he needs to defend the following: (1) The bad news that sin and death passed through the loins of Adam to ALL his descendants. ALL men are born into this world spiritually dead in trespasses and sins. (2) In order to provide a redemptive remedy, God incarnated himself in the person of Jesus of Nazareth, lived a sinless life, died a vicarious death for ALL who died in Adam, and arose from the dead the third day. (3) Jesus saves to the uttermost ALLl those who believe on him, trust him to save them from their sins. In every age, there are those who downplay the peril of sin, attack the deity of Christ, attack the nature of the atonement, limit the scope of Christ's atonement and or alter the basis upon which God grants salvation (i.e., faith plus this or that). One who sets himself for the defense of the gospel will become an apologist for all of these gospel tenets. 

An apologist for Christ's deity typically does so against gainsayers outside of Christianity. An apologist for grace alone by faith alone can find detractors among both the saved and lost. Sometimes genuinely saved individuals are confused about the basis of salvation because of past erroneous influences. An apologist for Christ's atonement will likewise find opposition coming from within their own ranks as well as the lost. Many believe Christ died as an example, an influence, a model of the righteous, selfless life. They believe that if one follows the example of Christ and lives a selfless life, he too can be saved and resurrected victoriously at the last day. 

Others believe Christ died as a substitute for SOME but not ALL sinners. The gospel problem with limited-atonement doctrine is there is NO gospel to those for whom Jesus did NOT die. If Jesus did not atone FOR your sins, neither can God save you FROM your sins. Inviting Jim to believe on Jesus for salvation IF Jesus did not atone for Jim's sins is a matter of evangelistic fraud. For it represents God as offering what he cannot provide. 

If you, like the apostle Paul, are SET for the defense of the gospel, be prepared to set yourself against those who gainsay the deity of Christ, those who mix works with faith as the basis for grace and those who pervert the nature of the atonement or limit its scope. You'll encounter members of the last group in Presidents' offices at Baptist seminaries, college professorships, pulpits and Sunday School lecterns, church pews, among Christian friends and perhaps at your own family dinner table.  

 
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