SERMON TEXT: John 3:22-30
SUBJECT: true testimony
THEME: John’s Joy and His Disciples’ Jealousy
Our text divides into four sections: (1) Jesus baptizes, too (vss. 22-24); (2) John’s disciples are jealous (vss. 25-26); (3) John’s joy (vss. 27-30); and (4) the superiority of the Savior (vss. 31-36).
INSIGHTS:
We have heard this theme before. John 1:8: He is not the light. John 1:20: He is not the Christ. John 1:21: He is not Elijah and not the prophet. John 1:23: He is just a voice crying in the wilderness. John 1:27: He is not worthy to unstrap Jesus’ sandals.
In 4:2 we are told that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or think they heard.)
The real point at issue is the authority of Jesus to “overturn” the system of ritual purification within Judaism. John replies to this question of the authority of Jesus in vss. 27-36. In vss. 27-30 he reassures his disciples, reminding them that if more people are coming to Jesus, it does not threaten him at all, because “heaven” has ordained it to be so. After all, some of these very disciples of John had heard him tell the Jewish delegation that he was not the Messiah but was sent before him.
INTRODUCTION:
John’s disciples return to him frustrated and upset, not with the Jew, but with Jesus. They are distressed that Jesus and His disciples are more successful than they are. In fact, they almost seem distressed at John the Baptist, irritated that he has not done anything to remedy this situation. After all, it was John who pointed the crowds to Jesus, and he who had greatly contributed to the success of Jesus. Listen to the anger and frustration in their words to their “master”:
THESIS: What character John the Baptist portrays in witnessing for Christ?
PROPOSITION:
1. HUMILITY-v.30 Jesus must become preeminent, while John must fade from the picture. The “must” of verse 30 is crucial. John is showing deep humility, it is true, but he is also saying that this is the way it “must” be, the way it will be—because this is the plan and the purpose of the sovereign God. Verses 31-36 spell out some of the ways in which Jesus is superior to John.
2. FAITHFULNESS- not a fanatics or loyal to anyone else. He please only the Lord and not men.
3. TRUTH –John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fullness. Everlasting life could only be had by faith in Him, and might be thus obtained;
4. SERVANTHOOD- In verse 27, he takes his disciples back to the basics of what his ministry is all about, and reminds them about their ministry as well. ECCL.12:13 Now all has been heard;
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the whole duty of man.
John’s ministry is the ministry he received from God. His God-given ministry was not to be the Messiah, but to introduce the Messiah. He was the forerunner; Jesus was the fulfillment, the grand finale. John illustrates what he is saying by using the analogy of marriage. Jesus is the “bridegroom”; John is the “friend of the bridegroom.” The “friend of the bridegroom” is not distressed when the “bridegroom” appears at the wedding celebration to take his bride—he is elated. The friend’s task is to bring the bride and the groom together. When the voice of the groom is heard, the friend of the groom knows his task is accomplished, and he can rejoice in fulfilling his mission. He can rejoice that the bride and the groom are joined in marriage.
CONCLUSION:
CHALLENGE:
So, we must ask ourselves again, who are we? And, for whom do we witness?
I hope and pray each one of us is a good witness for the Lord Jesus Christ.
Sunday, December 20, 2009
Monday, December 14, 2009
Born- again Sermon
http://www.youtube.com/watch?v=B-Rfuu4r39I
http://www.youtube.com/watch?v=3AiLDybOT8o
http://www.youtube.com/watch?v=3AiLDybOT8o
Wednesday, December 2, 2009
DISTINCTIONS BETWEEN JUSTIFICATION AND SANCTIFICATION
ON LORDSHIP SALVATION
Is there a danger in not making the proper Biblical distinctions between justification and sanctification?
One of the problems of the Lordship Salvation position is that it sometimes fails to keep justification distinct from sanctification. The commands that pertain to justification are different and distinct from the commands that pertain to sanctification. For example, consider the command in Romans 12:1, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice." This command pertains to sanctification, not to justification.
The commands which involve discipleship pertain to sanctification and not justification. These would include such things as "Deny self," "Forsake possessions," "Hate father, mother, son, daughter," "Take up thy cross," "Lose your life for Christ’s sake" etc. Confusion results when we make the conditions of discipleship the same as the conditions for justification. WHAT MUST A PERSON DO TO BE SAVED (JUSTIFIED)? WHAT MUST A PERSON DO TO BE A DISCIPLE? Lordship Salvation advocates give the same answer to both of the questions, because they teach that the terms of discipleship are equivalent to the terms of salvation. The Bible gives distinct answers to these questions.
Is there a danger in not making the proper Biblical distinctions between justification and sanctification?
One of the problems of the Lordship Salvation position is that it sometimes fails to keep justification distinct from sanctification. The commands that pertain to justification are different and distinct from the commands that pertain to sanctification. For example, consider the command in Romans 12:1, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice." This command pertains to sanctification, not to justification.
The commands which involve discipleship pertain to sanctification and not justification. These would include such things as "Deny self," "Forsake possessions," "Hate father, mother, son, daughter," "Take up thy cross," "Lose your life for Christ’s sake" etc. Confusion results when we make the conditions of discipleship the same as the conditions for justification. WHAT MUST A PERSON DO TO BE SAVED (JUSTIFIED)? WHAT MUST A PERSON DO TO BE A DISCIPLE? Lordship Salvation advocates give the same answer to both of the questions, because they teach that the terms of discipleship are equivalent to the terms of salvation. The Bible gives distinct answers to these questions.
Wednesday, November 11, 2009
LORDSHIP SALVATION-- AN INTRODUCTION
An Introduction to Lordship Salvation-- John MacArthur
What follows is from the Grace Community Church Distinctive on LordshipSalvation . It was adapted from John MacArthur's material on the topic of lordship salvation, and serves as an excellent introduction to the subject.
The gospel that Jesus proclaimed was a call to discipleship, a call to follow Him in submissive obedience, not just a plea to make a decision or pray a prayer. Jesus' message liberated people from the bondage of their sin while it confronted and condemned hypocrisy. It was an offer of eternal life and forgiveness for repentant sinners, but at the same time it was a rebuke to outwardly religious people whose lives were devoid of true righteousness. It put sinners on notice that they must turn from sin and embrace God's righteousness. Our Lord's words about eternal life were invariably accompanied by warnings to those who might be tempted to take salvation lightly. He taught that the cost of following Him is high, that the way is narrow and few find it. He said many who call him Lord will be forbidden from entering the kingdom of heaven (cf. Matt. 7:13-23).
Present-day evangelicalism, by and large, ignores these warnings. The prevailing view of what constitutes saving faith continues to grow broader and more shallow, while the portrayal of Christ in preaching and witnessing becomes fuzzy. Anyone who claims to be a Christian can find evangelicals willing to accept a profession of faith, whether or not the person's behavior shows any evidence of commitment to Christ. In this way, faith has become merely an intellectual exercise. Instead of calling men and women to surrender to Christ, modern evangelism asks them only to accept some basic facts about Him.
This shallow understanding of salvation and the gospel, known as "easy-believism," stands in stark contrast to what the Bible teaches. To put it simply, the gospel call to faith presupposes that sinners must repent of their sin and yield to Christ's authority. This, in a nutshell, is what is commonly referred to as lordship salvation.
The Distinctives of Lordship Salvation
There are many articles of faith that are fundamental to all evangelical teaching. For example, there is agreement among all believers on the following truths: (1) Christ's death purchased eternal salvation; (2) the saved are justified by grace through faith in Christ alone; (3) sinners cannot earn divine favor; (4) God requires no preparatory works or pre-salvation reformation; (5) eternal life is a gift of God; (6) believers are saved before their faith ever produces any righteous works; and (7) Christians can and do sin, sometimes horribly.
What, then, are the distinctives of lordship salvation? What does Scripture teach that is embraced by those who affirm lordship salvation but rejected by proponents of "easy-believism"? The following are nine distinctives of a biblical understanding of salvation and the gospel.
First, Scripture teaches that the gospel calls sinners to faith joined in oneness with repentance (Acts 2:38; 17:30; 20:21; 2 Pet. 3:9). Repentance is a turning from sin (Acts 3:19; Luke 24:47) that consists not of a human work but of a divinely bestowed grace (Acts 11:18; 2 Tim. 2:25). It is a change of heart, but genuine repentance will effect a change of behavior as well (Luke 3:8; Acts 26:18-20). In contrast, easy-believism teaches that repentance is simply a synonym for faith and that no turning from sin is required for salvation.
Second, Scripture teaches that salvation is all God's work. Those who believe are saved utterly apart from any effort on their own (Titus 3:5). Even faith is a gift of God, not a work of man (Eph. 2:1-5,8). Real faith therefore cannot be defective or short-lived but endures forever (Phil. 1:6; cf. Heb. 11). In contrast, easy-believism teaches that faith might not last and that a true Christian can completely cease believing.
Third, Scripture teaches that the object of faith is Christ Himself, not a creed or a promise (John 3:16). Faith therefore involves personal commitment to Christ (2 Cor. 5:15). In other words, all true believers follow Jesus (John 10:27-28). In contrast, easy-believism teaches that saving faith is simply being convinced or giving credence to the truth of the gospel and does not include a personal commitment to the person of Christ.
Fourth, Scripture teaches that real faith inevitably produces a changed life (2 Cor. 5:17). Salvation includes a transformation of the inner person (Gal. 2:20). The nature of the Christian is new and different (Rom. 6:6). The unbroken pattern of sin and enmity with God will not continue when a person is born again (1 John 3:9-10). Those with genuine faith follow Christ (John 10:27), love their brothers (1 John 3:14), obey God's commandments (1 John 2:3; John 15:14), do the will of God (Matt. 12:50), abide in God's Word (John 8:31), keep God's Word (John 17:6), do good works (Eph. 2:10), and continue in the faith (Col. 1:21-23; Heb. 3:14). In contrast, easy-believism teaches that although some spiritual fruit is inevitable, that fruit might not be visible to others and Christians can even lapse into a state of permanent spiritual barrenness.
Fifth, Scripture teaches that God's gift of eternal life includes all that pertains to life and godliness (2 Pet. 1:3; Rom. 8:32), not just a ticket to heaven. In contrast, according to easy-believism, only the judicial aspects of salvation (e.g., justification, adoption, and positional sanctification) are guaranteed for believers in this life; practical sanctification and growth in grace require a post-conversion act of dedication.
Sixth, Scripture teaches that Jesus is Lord of all, and the faith He demands involves unconditional surrender (Rom. 6:17-18; 10:9-10). In other words, Christ does not bestow eternal life on those whose hearts remain set against Him (James 4:6). Surrender to Jesus' lordship is not an addendum to the biblical terms of salvation; the summons to submission is at the heart of the gospel invitation throughout Scripture. In contrast, easy-believism teaches that submission to Christ's supreme authority is not germane to the saving transaction.
Seventh, Scripture teaches that those who truly believe will love Christ (1 Pet. 1:8-9; Rom. 8:28-30; 1 Cor. 16:22). They will therefore long to obey Him (John 14:15, 23). In contrast, easy-believism teaches that Christians may fall into a state of lifelong carnality.
Eighth, Scripture teaches that behavior is an important test of faith. Obedience is evidence that one's faith is real (1 John 2:3). On the other hand, the person who remains utterly unwilling to obey Christ does not evidence true faith (1 John 2:4). In contrast, easy-believism teaches that disobedience and prolonged sin are no reason to doubt the reality of one's faith.
Ninth, Scripture teaches that genuine believers may stumble and fall, but they will persevere in the faith (1 Cor. 1:8). Those who later turn completely away from the Lord show that they were never truly born again (1 John 2:19). In contrast, easy-believism teaches that a true believer may utterly forsake Christ and come to the point of not believing.
Most Christians recognize that these nine distinctives are not new or radical ideas. The preponderance of Bible-believing Christians over the centuries have held these to be basic tenets of orthodoxy. In fact, no major orthodox movement in the history of Christianity has ever taught that sinners can spurn the lordship of Christ yet lay claim to Him as Savior.
This issue is not a trivial one. In fact, how could any issue be more important? The gospel that is presented to unbelievers has eternal ramifications. If it is the true gospel, it can direct men and women into the everlasting kingdom. If it is a corrupted message, it can give unsaved people false hope while consigning them to eternal damnation. This is not merely a matter for theologians to discuss and debate and speculate about. This is an issue that every single pastor and lay person must understand in order that the gospel may be rightly proclaimed to all the nations.
What follows is from the Grace Community Church Distinctive on LordshipSalvation . It was adapted from John MacArthur's material on the topic of lordship salvation, and serves as an excellent introduction to the subject.
The gospel that Jesus proclaimed was a call to discipleship, a call to follow Him in submissive obedience, not just a plea to make a decision or pray a prayer. Jesus' message liberated people from the bondage of their sin while it confronted and condemned hypocrisy. It was an offer of eternal life and forgiveness for repentant sinners, but at the same time it was a rebuke to outwardly religious people whose lives were devoid of true righteousness. It put sinners on notice that they must turn from sin and embrace God's righteousness. Our Lord's words about eternal life were invariably accompanied by warnings to those who might be tempted to take salvation lightly. He taught that the cost of following Him is high, that the way is narrow and few find it. He said many who call him Lord will be forbidden from entering the kingdom of heaven (cf. Matt. 7:13-23).
Present-day evangelicalism, by and large, ignores these warnings. The prevailing view of what constitutes saving faith continues to grow broader and more shallow, while the portrayal of Christ in preaching and witnessing becomes fuzzy. Anyone who claims to be a Christian can find evangelicals willing to accept a profession of faith, whether or not the person's behavior shows any evidence of commitment to Christ. In this way, faith has become merely an intellectual exercise. Instead of calling men and women to surrender to Christ, modern evangelism asks them only to accept some basic facts about Him.
This shallow understanding of salvation and the gospel, known as "easy-believism," stands in stark contrast to what the Bible teaches. To put it simply, the gospel call to faith presupposes that sinners must repent of their sin and yield to Christ's authority. This, in a nutshell, is what is commonly referred to as lordship salvation.
The Distinctives of Lordship Salvation
There are many articles of faith that are fundamental to all evangelical teaching. For example, there is agreement among all believers on the following truths: (1) Christ's death purchased eternal salvation; (2) the saved are justified by grace through faith in Christ alone; (3) sinners cannot earn divine favor; (4) God requires no preparatory works or pre-salvation reformation; (5) eternal life is a gift of God; (6) believers are saved before their faith ever produces any righteous works; and (7) Christians can and do sin, sometimes horribly.
What, then, are the distinctives of lordship salvation? What does Scripture teach that is embraced by those who affirm lordship salvation but rejected by proponents of "easy-believism"? The following are nine distinctives of a biblical understanding of salvation and the gospel.
First, Scripture teaches that the gospel calls sinners to faith joined in oneness with repentance (Acts 2:38; 17:30; 20:21; 2 Pet. 3:9). Repentance is a turning from sin (Acts 3:19; Luke 24:47) that consists not of a human work but of a divinely bestowed grace (Acts 11:18; 2 Tim. 2:25). It is a change of heart, but genuine repentance will effect a change of behavior as well (Luke 3:8; Acts 26:18-20). In contrast, easy-believism teaches that repentance is simply a synonym for faith and that no turning from sin is required for salvation.
Second, Scripture teaches that salvation is all God's work. Those who believe are saved utterly apart from any effort on their own (Titus 3:5). Even faith is a gift of God, not a work of man (Eph. 2:1-5,8). Real faith therefore cannot be defective or short-lived but endures forever (Phil. 1:6; cf. Heb. 11). In contrast, easy-believism teaches that faith might not last and that a true Christian can completely cease believing.
Third, Scripture teaches that the object of faith is Christ Himself, not a creed or a promise (John 3:16). Faith therefore involves personal commitment to Christ (2 Cor. 5:15). In other words, all true believers follow Jesus (John 10:27-28). In contrast, easy-believism teaches that saving faith is simply being convinced or giving credence to the truth of the gospel and does not include a personal commitment to the person of Christ.
Fourth, Scripture teaches that real faith inevitably produces a changed life (2 Cor. 5:17). Salvation includes a transformation of the inner person (Gal. 2:20). The nature of the Christian is new and different (Rom. 6:6). The unbroken pattern of sin and enmity with God will not continue when a person is born again (1 John 3:9-10). Those with genuine faith follow Christ (John 10:27), love their brothers (1 John 3:14), obey God's commandments (1 John 2:3; John 15:14), do the will of God (Matt. 12:50), abide in God's Word (John 8:31), keep God's Word (John 17:6), do good works (Eph. 2:10), and continue in the faith (Col. 1:21-23; Heb. 3:14). In contrast, easy-believism teaches that although some spiritual fruit is inevitable, that fruit might not be visible to others and Christians can even lapse into a state of permanent spiritual barrenness.
Fifth, Scripture teaches that God's gift of eternal life includes all that pertains to life and godliness (2 Pet. 1:3; Rom. 8:32), not just a ticket to heaven. In contrast, according to easy-believism, only the judicial aspects of salvation (e.g., justification, adoption, and positional sanctification) are guaranteed for believers in this life; practical sanctification and growth in grace require a post-conversion act of dedication.
Sixth, Scripture teaches that Jesus is Lord of all, and the faith He demands involves unconditional surrender (Rom. 6:17-18; 10:9-10). In other words, Christ does not bestow eternal life on those whose hearts remain set against Him (James 4:6). Surrender to Jesus' lordship is not an addendum to the biblical terms of salvation; the summons to submission is at the heart of the gospel invitation throughout Scripture. In contrast, easy-believism teaches that submission to Christ's supreme authority is not germane to the saving transaction.
Seventh, Scripture teaches that those who truly believe will love Christ (1 Pet. 1:8-9; Rom. 8:28-30; 1 Cor. 16:22). They will therefore long to obey Him (John 14:15, 23). In contrast, easy-believism teaches that Christians may fall into a state of lifelong carnality.
Eighth, Scripture teaches that behavior is an important test of faith. Obedience is evidence that one's faith is real (1 John 2:3). On the other hand, the person who remains utterly unwilling to obey Christ does not evidence true faith (1 John 2:4). In contrast, easy-believism teaches that disobedience and prolonged sin are no reason to doubt the reality of one's faith.
Ninth, Scripture teaches that genuine believers may stumble and fall, but they will persevere in the faith (1 Cor. 1:8). Those who later turn completely away from the Lord show that they were never truly born again (1 John 2:19). In contrast, easy-believism teaches that a true believer may utterly forsake Christ and come to the point of not believing.
Most Christians recognize that these nine distinctives are not new or radical ideas. The preponderance of Bible-believing Christians over the centuries have held these to be basic tenets of orthodoxy. In fact, no major orthodox movement in the history of Christianity has ever taught that sinners can spurn the lordship of Christ yet lay claim to Him as Savior.
This issue is not a trivial one. In fact, how could any issue be more important? The gospel that is presented to unbelievers has eternal ramifications. If it is the true gospel, it can direct men and women into the everlasting kingdom. If it is a corrupted message, it can give unsaved people false hope while consigning them to eternal damnation. This is not merely a matter for theologians to discuss and debate and speculate about. This is an issue that every single pastor and lay person must understand in order that the gospel may be rightly proclaimed to all the nations.
LORDSHIP SALVATION-- Distinctions between Reformed theology and easy believism
LORDSHIP SALVATION
By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother." (1 John 3:10, ESV)
Lordship salvation is the position that receiving Christ involves a turning in the heart from sin and, as a part of faith, a submissive commitment to obey Jesus Christ as Lord. It also maintains that progressive sanctification and perseverance must necessarily follow conversion. Those who hold to the doctrine of perseverance of the saints see this not only as a requirement, but an assured certainty according to the sustaining grace of Christ.
The doctrine of lordship salvation has implications for evangelism, assurance, and the pursuit of holiness. The grace of God in salvation not only forgives, but transforms, and a lack of obedience or transformation in a person's life is warrant to doubt that they have been born again. The grounds for assurance include not only the objective promises of God (like John 3:16), but also the internal testimony of the Spirit (Romans 8:16) and holiness the Spirit produces in our lives (1 John 2:3-4,19).
The non-lordship salvation position is popularly known by critics as "easy believism", and by adherents as "free grace". However, proponents of Lordship salvation frown upon this usage of the term "free grace", as the free grace spoken of the Bible both justifies the sinner and transforms the heart unto obedience.
NO-LORDSHIP SALVATION
Non-lordship salvation is a neutral term for easy believism, the "popular slogan for the view that one simply has to believe in order to be saved and that there is no corresponding need for a committed life of Christian discipleship."[1] The result is that the idea of personal sanctification is divorced from justification, and discipleship is seen as a path that some Christians follow, but not others. The term carnal Christian is used to describe such a supposed Christian, who once made a "decision" but has not continued in discipleship. Names applied to this doctrine by opponents include no-lordship and cheap grace as it suggests that "accepting Jesus" does not involve any further commitments. Proponents of this view, on the other hand, prefer the term the "free grace" to describe their position. Easy-believism is also said to overemphasize the doctrine of assurance of salvation at the expense of personal authenticity.
Those who hold to the Free-grace position are generally Arminian in theology, although classical Arminianism does not adhere to this. By contrast, Reformed Christians generally hold to what is termed Lordship salvation. However, among adherents of each view one will find there are differences of language and emphasis.
According to Phillip Johnson:
"These days, support for the no-lordship gospel is mostly confined to a small but prolific group of speakers and writers. Dallas is still the geographical hub of their movement. The Grace Evangelical Society has published their journal since 1988. In fact, for the past 15 years or so, GES has almost singlehandedly kept the drumbeat alive for the no-lordship position."[2]
John MacArthur notes that, "Apparently, no-lordship doctrine no longer dominates Dallas Seminary the way it once did, but controversy over the issue is by no means dead."[3]
Distinctions between Reformed theology and easy believism
As a foreword, it is important to understand how language is used. Both sides in the debate accept that it may be that the use of language is causing misunderstandings. The word necessary is contested with particular bitterness. For instance, the (Reformed) claim "repentance is a necessary condition of salvation" is simply stating that "everyone who is being saved repents". The misunderstanding could arise in that "repentance is a necessary condition of salvation" could be thought to mean "repentance causes someone to be saved". The necessariness of repentance arises in that it always follows regeneration, and always accompanies salvation.
Faith and repentance
At the level of the understanding of faith and repentance, there are distinct differences between the "free grace" and "lordship" views.
"Free grace" advocates suggest that faith is a one-time decision, a mental assent to the bare facts about Christ.[4] In so doing, the "free grace" view sounds very much like Sandemanianism, a rationalist approach to faith which was arose in eighteenth-century Scotland. The Reformed insist that faith is a continued, lively trust in the promises of God. Furthermore, adherents to the "free grace" position claim that Scripture's teaching is that faith is not a gift of God [5] but is the responsibility of unregenerate man. By contrast, Reformed Christians believe that faith is the free gift of God, worked in the heart by the agency of the Holy Spirit (Heidelberg Catechism 21). In short, the Reformed position is that faith is not a decision, but an attitude; not a work, but a gift.
Repentance, likewise, is frequently defined in the "free grace" position as a simple change of mind as regards the things of God. In this mode, it sustains its similarities with Sandemanianism. Other advocates say repentance is an "internal resolve to turn from one's sins" ([1]), but that it is not an inevitable consequence of regeneration. By contrast, the lordship view recognises that repentance is an about-turn involving the whole person, flowing out of regeneration and true faith; and that since repentance can never be complete and perfect, it is continual. To Reformed Christians, repentance is not an event, but a way of life (95 Theses 1).
Sanctification and obedience
Advocates of "free grace" suggest that while people can be saved who are not obedient, they cannot please God or grow in the Christian life ([2]). Those who are obedient, though, will please God and grow. They draw a distinction between entering the kingdom and inheriting it, so that someone can enter the kingdom and yet not inherit it, so that they forego privileges and rewards in the eternal state. The presentation of the "free grace" position on this matter is akin to a strict works principle: we work, and God rewards.
Reformed Christians, however, believe something markedly different. They start from the position that good works are God's gift to believers; therefore, a Christian cannot point to those works in order to feel confident in himself, nor can he feel pride at how well he has done. In any good done, the Reformed acknowledge that "we are unworthy servants, who have only done our duty". Furthermore, they also confess that not only our persons, but also our works are presented in Christ, since apart from him, those works are tainted with that sinfulness which seeks always to work for merit. Therefore, the rewards which God promises for good works are simply the addition of grace to grace. On the question of the kingdom, entry and inheritance are seen as the same concept, since one who has entered the kingdom is made a true child of God, and all true children of God inherit the kingdom. Finally, obedience and good works are not optional, but are the inevitable fruit of true faith in Christ.
Perseverance and assurance
The "free grace" position on the perseverance of the saints is a rigorously-applied version of the tag "once saved, always saved". They teach that by once believing that Jesus is able to save, a person is eternally secure, so that someone who claims such a faith, and later places his trust in something other than Jesus, will nonetheless be saved from sin and death and hell, on the basis of this one-time "faith". [3] Assurance is then thought to be total certainty, since those who have an intellectual persuasion of the truth of the gospel but are not personally committed to the Saviour will be saved. The only source of assurance is a positive response to the question "do you believe, or have you ever believed, that Jesus Christ is able to save sinners?" Such faith, of course, is thought in the "free grace" paradigm to have its origin in the individual and not with God.
The Reformed view, however, is different. On the matter of the security of the believer, Reformed theologians teach that the believer is not only secure eternally, but also temporally; that is to say, that although believers may have times of difficulty and doubt, yet they will be kept by God's power and strength so that difficulty will not overwhelm them, nor will doubt destroy their faith. Therefore, it is not possible for someone who truly trusts in Jesus for their salvation then to turn away from him and place their trust in something else, nor to forsake following him and choose to live the way they want to. In such a person, the Reformed Christian would say, true faith had never been worked to start with; that although such an individual demonstrated external signs of conversion, they did not place their whole trust in Jesus.
When it comes to assurance, the distinction is slightly more subtle. Since the "free grace" advocate has already made obedience an optional extra for the Christian, he denies that the doubter is able to look at his pattern of living in any sense and simply bases assurance in the doubter's faith. The Reformed position on assurance, however, stems from the corresponding understanding of obedience and works as being among God's gifts to the believer. Consequently, assurance comes from a number of sources: the promises of God, particularly as evidenced in the sacraments; the actions of God, as seen in Christ on the cross; and the work of God in the life of the believer, including faith, repentance and obedience. The doubter is then directed to look to Christ in word, sacrament and internal witness.
Departures from classical Arminianism
Both classical Arminianism and Calvinism held to the necessity of endurance. Easy believism, on the other hand, rejects that perseverance is necessary.
ASSURANCE OF THE BELIEVERS (KATIBAYAN)
"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it. MATT.7:13-14
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?'Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' MATT.7:21-23
"Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash." MATT.7:24-27
"Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it. MATT.10:37-39
Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved. MATT. 24:12-13
Then he told this parable: "A man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. So he said to the man who took care of the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't found any. Cut it down! Why should it use up the soil?'"'Sir,' the man replied, 'leave it alone for one more year, and I'll dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down.'" LUKE 13:6-9
Jesus replied, "No one who puts his hand to the plow and looks back is fit for service in the kingdom of God." LUKE 9:62
"Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. LUKE 13:24
"This is the meaning of the parable: The seed is the word of God. Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature. But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop. LUKE 8:11-15
A certain ruler asked him, "Good teacher, what must I do to inherit eternal life?" Why do you call me good?" Jesus answered. "No one is good--except God alone. You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'""All these I have kept since I was a boy," he said. When Jesus heard this, he said to him, "You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." LUKE 18:18-22
All men will hate you because of me, but he who stands firm to the end will be saved. MARK13:13
"Do not be amazed at this, for a time is coming when all who are in their graves will hear his voiceand come out--those who have done good will rise to live, and those who have done evil will rise to be condemned. JOHN5:28-29
"If you love me, you will obey what I command. JOHN 14:15
"I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. JOHN15:1-2
But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God." JOHN 3:21
The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. JOHN 12:25
in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit. Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. ROMANS 8:4-5
Therefore, brothers, we have an obligation--but it is not to the sinful nature, to live according to it. For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God. ROMANS 8:12-14
Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is--his good, pleasing and perfect will. ROMANS 12:2
For the kingdom of God is not a matter of talk but of power. 1 COR.4:20
Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offendersnor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. 1 COR. 6:9-10
The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factionsand envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. GAL.5:19-21
Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. GAL.5:24
The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. GAL.6:8
For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. EPH.2:10
Nevertheless, God's solid foundation stands firm, sealed with this inscription: "The Lord knows those who are his," and, "Everyone who confesses the name of the Lord must turn away from wickedness." 2TIM.2:19
I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day--and not only to me, but also to all who have longed for his appearing.2 TIM.4:7-8
For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, HEB.3:14
But just as he who called you is holy, so be holy in all you do; 1 PET. 1:15
He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. 1 PET. 2:24
Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 2PET. 1:10
We know that we have come to know him if we obey his commands. 1 JOHN 2:3
We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death. 1 JOHN 3:14
And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in him. 1 JOHN 4:16
SECURITY OF THE BELIEVERS (KATIYAKAN)
I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me. JER. 32:40
I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. I will save you from all your uncleanness. I will call for the grain and make it plentiful and will not bring famine upon you. Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your sins and detestable practices. EZEKIEL 36:25-26, 29, 31
My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. JOHN 10:27-29
For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by completing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began. "I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. JOHN 17:2-6
I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name--the name you gave me--so that they may be one as we are one. JOHN 17:11
My prayer is not that you take them out of the world but that you protect them from the evil one. JOHN 17:15
When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. ACTS 13:48
Therefore, there is now no condemnation for those who are in Christ Jesus, ROM.8:1
And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. Who will bring any charge against those whom God has chosen? It is God who justifies. ROM.8:30,34
for God's gifts and his call are irrevocable. ROM.11:29
He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful. 1 COR. 1:8-9
And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession--to the praise of his glory. EPH.1:13-14
being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus. PHIL. 1:6
May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it. 1 THESS.5:23-24
That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day. 2 TIM.1:12
Since that time he waits for his enemies to be made his footstool, because by one sacrifice he has made perfect forever those who are being made holy. HEB.10:13-14
For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. 2 TIM 1:12
who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time. 1 PET.1:5
To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—JUDE 24
By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother." (1 John 3:10, ESV)
Lordship salvation is the position that receiving Christ involves a turning in the heart from sin and, as a part of faith, a submissive commitment to obey Jesus Christ as Lord. It also maintains that progressive sanctification and perseverance must necessarily follow conversion. Those who hold to the doctrine of perseverance of the saints see this not only as a requirement, but an assured certainty according to the sustaining grace of Christ.
The doctrine of lordship salvation has implications for evangelism, assurance, and the pursuit of holiness. The grace of God in salvation not only forgives, but transforms, and a lack of obedience or transformation in a person's life is warrant to doubt that they have been born again. The grounds for assurance include not only the objective promises of God (like John 3:16), but also the internal testimony of the Spirit (Romans 8:16) and holiness the Spirit produces in our lives (1 John 2:3-4,19).
The non-lordship salvation position is popularly known by critics as "easy believism", and by adherents as "free grace". However, proponents of Lordship salvation frown upon this usage of the term "free grace", as the free grace spoken of the Bible both justifies the sinner and transforms the heart unto obedience.
NO-LORDSHIP SALVATION
Non-lordship salvation is a neutral term for easy believism, the "popular slogan for the view that one simply has to believe in order to be saved and that there is no corresponding need for a committed life of Christian discipleship."[1] The result is that the idea of personal sanctification is divorced from justification, and discipleship is seen as a path that some Christians follow, but not others. The term carnal Christian is used to describe such a supposed Christian, who once made a "decision" but has not continued in discipleship. Names applied to this doctrine by opponents include no-lordship and cheap grace as it suggests that "accepting Jesus" does not involve any further commitments. Proponents of this view, on the other hand, prefer the term the "free grace" to describe their position. Easy-believism is also said to overemphasize the doctrine of assurance of salvation at the expense of personal authenticity.
Those who hold to the Free-grace position are generally Arminian in theology, although classical Arminianism does not adhere to this. By contrast, Reformed Christians generally hold to what is termed Lordship salvation. However, among adherents of each view one will find there are differences of language and emphasis.
According to Phillip Johnson:
"These days, support for the no-lordship gospel is mostly confined to a small but prolific group of speakers and writers. Dallas is still the geographical hub of their movement. The Grace Evangelical Society has published their journal since 1988. In fact, for the past 15 years or so, GES has almost singlehandedly kept the drumbeat alive for the no-lordship position."[2]
John MacArthur notes that, "Apparently, no-lordship doctrine no longer dominates Dallas Seminary the way it once did, but controversy over the issue is by no means dead."[3]
Distinctions between Reformed theology and easy believism
As a foreword, it is important to understand how language is used. Both sides in the debate accept that it may be that the use of language is causing misunderstandings. The word necessary is contested with particular bitterness. For instance, the (Reformed) claim "repentance is a necessary condition of salvation" is simply stating that "everyone who is being saved repents". The misunderstanding could arise in that "repentance is a necessary condition of salvation" could be thought to mean "repentance causes someone to be saved". The necessariness of repentance arises in that it always follows regeneration, and always accompanies salvation.
Faith and repentance
At the level of the understanding of faith and repentance, there are distinct differences between the "free grace" and "lordship" views.
"Free grace" advocates suggest that faith is a one-time decision, a mental assent to the bare facts about Christ.[4] In so doing, the "free grace" view sounds very much like Sandemanianism, a rationalist approach to faith which was arose in eighteenth-century Scotland. The Reformed insist that faith is a continued, lively trust in the promises of God. Furthermore, adherents to the "free grace" position claim that Scripture's teaching is that faith is not a gift of God [5] but is the responsibility of unregenerate man. By contrast, Reformed Christians believe that faith is the free gift of God, worked in the heart by the agency of the Holy Spirit (Heidelberg Catechism 21). In short, the Reformed position is that faith is not a decision, but an attitude; not a work, but a gift.
Repentance, likewise, is frequently defined in the "free grace" position as a simple change of mind as regards the things of God. In this mode, it sustains its similarities with Sandemanianism. Other advocates say repentance is an "internal resolve to turn from one's sins" ([1]), but that it is not an inevitable consequence of regeneration. By contrast, the lordship view recognises that repentance is an about-turn involving the whole person, flowing out of regeneration and true faith; and that since repentance can never be complete and perfect, it is continual. To Reformed Christians, repentance is not an event, but a way of life (95 Theses 1).
Sanctification and obedience
Advocates of "free grace" suggest that while people can be saved who are not obedient, they cannot please God or grow in the Christian life ([2]). Those who are obedient, though, will please God and grow. They draw a distinction between entering the kingdom and inheriting it, so that someone can enter the kingdom and yet not inherit it, so that they forego privileges and rewards in the eternal state. The presentation of the "free grace" position on this matter is akin to a strict works principle: we work, and God rewards.
Reformed Christians, however, believe something markedly different. They start from the position that good works are God's gift to believers; therefore, a Christian cannot point to those works in order to feel confident in himself, nor can he feel pride at how well he has done. In any good done, the Reformed acknowledge that "we are unworthy servants, who have only done our duty". Furthermore, they also confess that not only our persons, but also our works are presented in Christ, since apart from him, those works are tainted with that sinfulness which seeks always to work for merit. Therefore, the rewards which God promises for good works are simply the addition of grace to grace. On the question of the kingdom, entry and inheritance are seen as the same concept, since one who has entered the kingdom is made a true child of God, and all true children of God inherit the kingdom. Finally, obedience and good works are not optional, but are the inevitable fruit of true faith in Christ.
Perseverance and assurance
The "free grace" position on the perseverance of the saints is a rigorously-applied version of the tag "once saved, always saved". They teach that by once believing that Jesus is able to save, a person is eternally secure, so that someone who claims such a faith, and later places his trust in something other than Jesus, will nonetheless be saved from sin and death and hell, on the basis of this one-time "faith". [3] Assurance is then thought to be total certainty, since those who have an intellectual persuasion of the truth of the gospel but are not personally committed to the Saviour will be saved. The only source of assurance is a positive response to the question "do you believe, or have you ever believed, that Jesus Christ is able to save sinners?" Such faith, of course, is thought in the "free grace" paradigm to have its origin in the individual and not with God.
The Reformed view, however, is different. On the matter of the security of the believer, Reformed theologians teach that the believer is not only secure eternally, but also temporally; that is to say, that although believers may have times of difficulty and doubt, yet they will be kept by God's power and strength so that difficulty will not overwhelm them, nor will doubt destroy their faith. Therefore, it is not possible for someone who truly trusts in Jesus for their salvation then to turn away from him and place their trust in something else, nor to forsake following him and choose to live the way they want to. In such a person, the Reformed Christian would say, true faith had never been worked to start with; that although such an individual demonstrated external signs of conversion, they did not place their whole trust in Jesus.
When it comes to assurance, the distinction is slightly more subtle. Since the "free grace" advocate has already made obedience an optional extra for the Christian, he denies that the doubter is able to look at his pattern of living in any sense and simply bases assurance in the doubter's faith. The Reformed position on assurance, however, stems from the corresponding understanding of obedience and works as being among God's gifts to the believer. Consequently, assurance comes from a number of sources: the promises of God, particularly as evidenced in the sacraments; the actions of God, as seen in Christ on the cross; and the work of God in the life of the believer, including faith, repentance and obedience. The doubter is then directed to look to Christ in word, sacrament and internal witness.
Departures from classical Arminianism
Both classical Arminianism and Calvinism held to the necessity of endurance. Easy believism, on the other hand, rejects that perseverance is necessary.
ASSURANCE OF THE BELIEVERS (KATIBAYAN)
"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it. MATT.7:13-14
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?'Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' MATT.7:21-23
"Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash." MATT.7:24-27
"Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it. MATT.10:37-39
Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved. MATT. 24:12-13
Then he told this parable: "A man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. So he said to the man who took care of the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't found any. Cut it down! Why should it use up the soil?'"'Sir,' the man replied, 'leave it alone for one more year, and I'll dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down.'" LUKE 13:6-9
Jesus replied, "No one who puts his hand to the plow and looks back is fit for service in the kingdom of God." LUKE 9:62
"Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. LUKE 13:24
"This is the meaning of the parable: The seed is the word of God. Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature. But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop. LUKE 8:11-15
A certain ruler asked him, "Good teacher, what must I do to inherit eternal life?" Why do you call me good?" Jesus answered. "No one is good--except God alone. You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'""All these I have kept since I was a boy," he said. When Jesus heard this, he said to him, "You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." LUKE 18:18-22
All men will hate you because of me, but he who stands firm to the end will be saved. MARK13:13
"Do not be amazed at this, for a time is coming when all who are in their graves will hear his voiceand come out--those who have done good will rise to live, and those who have done evil will rise to be condemned. JOHN5:28-29
"If you love me, you will obey what I command. JOHN 14:15
"I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. JOHN15:1-2
But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God." JOHN 3:21
The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. JOHN 12:25
in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit. Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. ROMANS 8:4-5
Therefore, brothers, we have an obligation--but it is not to the sinful nature, to live according to it. For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God. ROMANS 8:12-14
Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is--his good, pleasing and perfect will. ROMANS 12:2
For the kingdom of God is not a matter of talk but of power. 1 COR.4:20
Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offendersnor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. 1 COR. 6:9-10
The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factionsand envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. GAL.5:19-21
Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. GAL.5:24
The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. GAL.6:8
For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. EPH.2:10
Nevertheless, God's solid foundation stands firm, sealed with this inscription: "The Lord knows those who are his," and, "Everyone who confesses the name of the Lord must turn away from wickedness." 2TIM.2:19
I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day--and not only to me, but also to all who have longed for his appearing.2 TIM.4:7-8
For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, HEB.3:14
But just as he who called you is holy, so be holy in all you do; 1 PET. 1:15
He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. 1 PET. 2:24
Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 2PET. 1:10
We know that we have come to know him if we obey his commands. 1 JOHN 2:3
We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death. 1 JOHN 3:14
And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in him. 1 JOHN 4:16
SECURITY OF THE BELIEVERS (KATIYAKAN)
I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me. JER. 32:40
I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. I will save you from all your uncleanness. I will call for the grain and make it plentiful and will not bring famine upon you. Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your sins and detestable practices. EZEKIEL 36:25-26, 29, 31
My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. JOHN 10:27-29
For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by completing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began. "I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. JOHN 17:2-6
I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name--the name you gave me--so that they may be one as we are one. JOHN 17:11
My prayer is not that you take them out of the world but that you protect them from the evil one. JOHN 17:15
When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. ACTS 13:48
Therefore, there is now no condemnation for those who are in Christ Jesus, ROM.8:1
And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. Who will bring any charge against those whom God has chosen? It is God who justifies. ROM.8:30,34
for God's gifts and his call are irrevocable. ROM.11:29
He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful. 1 COR. 1:8-9
And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession--to the praise of his glory. EPH.1:13-14
being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus. PHIL. 1:6
May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it. 1 THESS.5:23-24
That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day. 2 TIM.1:12
Since that time he waits for his enemies to be made his footstool, because by one sacrifice he has made perfect forever those who are being made holy. HEB.10:13-14
For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. 2 TIM 1:12
who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time. 1 PET.1:5
To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—JUDE 24
Friday, November 6, 2009
Jesus as their Savior but not as Lord
"Many... are willing for Christ to save them from hell, but are not willing for Him to save them from self. They want to be delivered from the wrath to come, but they wish to retain their self-will and self-pleasing. But He will not be dictated unto: you must be saved on His terms, or not at all. When Christ saves, He saves from sin—from its power and pollution, and therefore from its guilt. And the very essence of sin is the determination to have my own way ( Isaiah 53:6). Where Christ saves, He subdues this spirit of self-will, and implants a genuine, a powerful, a lasting, desire and determination to please Him.
Again, many are never saved because they wish to divide Christ; they want to take Him as Saviour, but are unwilling to subject themselves unto Him as their Lord. Or if they are prepared to own Him as Lord, it is not as an absolute Lord. But this cannot be: Christ will either be Lord of all or He will not be Lord at all. But the vast majority of professing Christians would have Christ’s sovereignty limited at certain points; it must not encroach too far upon the liberty which some worldly lust or carnal interest demands.
His peace they covet, but His “yoke” is unwelcome. Of all such Christ will yet say, “But these Mine enemies, which would not that I should reign over them, bring hither, and slay them before Me” ( Luke 19:27).
Again, there are multitudes who are quite ready for Christ to justify them, but not to sanctify. Some kind, some degree, of sanctification they will tolerate, but to be sanctified wholly, their “whole spirit and soul and body” ( 1 Thessalonians 5:23), they have no relish for. For their hearts to be sanctified, for pride and covetousness to be subdued, would be too much like the plucking out of a right eye. For the constant mortification of all their members they have no taste. For Christ to come to them as Refiner, to burn up their lusts, consume their dross, to dissolve utterly their old frame of nature, to melt their souls, so as to make them run in a new mould, they like not. To deny self utterly, and take up their cross daily, is a task from which they shrink with abhorrence.
Again, many are willing for Christ to officiate as their Priest, but not for Him to legislate as their King. Ask them, in a general way, if they are ready to do whatsoever Christ requires of them, and they will answer in the affirmative, emphatically and with confidence. But come to particulars: apply to each one of them those specific commandments and precepts of the Lord which they are ignoring, and they will at once cry out “Legalism”! or “We cannot be perfect in everything.” Name nine duties and perhaps they are performing them, but mention a tenth and it at once makes them angry, for you have come too close home to their case. After much persuasion, Naaman was induced to bathe in the Jordan, but he was unwilling to abandon the house of Rimmon ( 2 Kings 5:18). Herod heard John gladly and did “many things” ( Mark 6:20), but when John referred to Herodias it touched him to the quick. Many are willing to give up their theatre-going, and card-parties, who refuse to go forth unto Christ outside the camp. Others are willing to go outside the camp, yet refuse to deny their fleshly and worldly lusts. Reader, if there is a reserve in your obedience, you are on the way to hell." —A. W. Pink (1886–1952)
Again, many are never saved because they wish to divide Christ; they want to take Him as Saviour, but are unwilling to subject themselves unto Him as their Lord. Or if they are prepared to own Him as Lord, it is not as an absolute Lord. But this cannot be: Christ will either be Lord of all or He will not be Lord at all. But the vast majority of professing Christians would have Christ’s sovereignty limited at certain points; it must not encroach too far upon the liberty which some worldly lust or carnal interest demands.
His peace they covet, but His “yoke” is unwelcome. Of all such Christ will yet say, “But these Mine enemies, which would not that I should reign over them, bring hither, and slay them before Me” ( Luke 19:27).
Again, there are multitudes who are quite ready for Christ to justify them, but not to sanctify. Some kind, some degree, of sanctification they will tolerate, but to be sanctified wholly, their “whole spirit and soul and body” ( 1 Thessalonians 5:23), they have no relish for. For their hearts to be sanctified, for pride and covetousness to be subdued, would be too much like the plucking out of a right eye. For the constant mortification of all their members they have no taste. For Christ to come to them as Refiner, to burn up their lusts, consume their dross, to dissolve utterly their old frame of nature, to melt their souls, so as to make them run in a new mould, they like not. To deny self utterly, and take up their cross daily, is a task from which they shrink with abhorrence.
Again, many are willing for Christ to officiate as their Priest, but not for Him to legislate as their King. Ask them, in a general way, if they are ready to do whatsoever Christ requires of them, and they will answer in the affirmative, emphatically and with confidence. But come to particulars: apply to each one of them those specific commandments and precepts of the Lord which they are ignoring, and they will at once cry out “Legalism”! or “We cannot be perfect in everything.” Name nine duties and perhaps they are performing them, but mention a tenth and it at once makes them angry, for you have come too close home to their case. After much persuasion, Naaman was induced to bathe in the Jordan, but he was unwilling to abandon the house of Rimmon ( 2 Kings 5:18). Herod heard John gladly and did “many things” ( Mark 6:20), but when John referred to Herodias it touched him to the quick. Many are willing to give up their theatre-going, and card-parties, who refuse to go forth unto Christ outside the camp. Others are willing to go outside the camp, yet refuse to deny their fleshly and worldly lusts. Reader, if there is a reserve in your obedience, you are on the way to hell." —A. W. Pink (1886–1952)
Subscribe to:
Comments (Atom)