I heard a pastor on the radio this morning say “if you don’t feel remorse the instant you commit a sin, then I have to wonder if you are truly a child of God.” This is false teaching.
It is an obvious and irrefutable fact that everyone is different in some, perhaps many, respects. Not everyone will feel remorse for sin immediately. Sometimes, remorse comes later. It may come in an hour or a few hours. It may come the next day. It is patently false to assert that every believer will feel remorse for sin immediately. There is no Biblical basis for such an assertion. It is false teaching.
When a pastor says “if you don’t do X, then you are not truly saved”, his listeners may naturally begin to think “since I want to be truly saved, then I must do X”. Now the pastor has added something to the gospel. X might actually be a good thing to do, but doing it does not contribute to the completion of our salvation and doing it does not cleanse us of the sin we just committed. There is nothing we can do that has any ability to cleanse us of our sins. What can wash away my sin? NOTHING!
…but the blood of Jesus.
Doing X cannot undo or cleanse us of our most recent sin. It cannot make us right in God’s eyes again. There is no such thing as being made right in God’s eyes again. The one and only thing that ever made us right in God’s eyes in the first place has made us right in God’s eyes forever. Our salvation can never be lost. Therefore, it can never be restored.
We are finished being saved. There is nothing else we must do to be saved. We already have victory in Jesus. We can do ourselves a tremendous disservice if we neglect to further explore, comprehend, and embrace the extent and magnitude of the victory that Jesus has won for us. But, it is already complete. Not only is there nothing that we can do, but also there is nothing left to do. Our salvation is complete. We are finished being saved.
Showing posts with label The Gospel. Show all posts
Showing posts with label The Gospel. Show all posts
Monday, January 27, 2014
Thursday, January 02, 2014
Tuesday, November 19, 2013
Thursday, February 14, 2013
Gospel vs. Moralism in Preaching
Preaching Morality vs Preaching Grace – Bryan Chapell
“Be” messages full only of moral instruction imply that we are able to change our fallen condition in our own strength. Such sermons communicate (although usually unintentionally) that we clear the path to grace and that our works earn and/or secure our acceptance with God. However well intended, these sermons present a faith indistinguishable from that of morally conscientious Unitarians, Buddhists, or Hindus. . . .
The fundamental biblical truth that differentiates the gospel from a morality lesson is the assertion that our works always remain tainted by our humanity. Of themselves our actions can never earn God’s blessing or secure his favor (Isa. 64:6; Luke 17:10). Although there are blessed consequences to heeding divine commands designed for our good, mere conformity to biblical commands offers no heavenly merit. If we had to earn grace prior to, or after, our salvation it would not be grace that we gained.
There are many “be” messages in Scripture, but they always reside in a redemptive context. Since we cannot be anything that God would approve apart from his sanctifying power, the source of that grace must permeate any exhortation for biblical behavior. “Be” messages are not wrong in themselves; they are wrong messages by themselves. People cannot do or be what God requires without the work of Christ in, for, and through them. Simply railing at error and hammering at piety may convince others of their inadequacy or callous them into self-sufficiency, but these messages also keep true godliness remote. Thus, instruction in biblical behavior barren of redemptive truth only wounds, and though it is offered as an antidote to sin such preaching either promotes pharisaism or prompts despair. Christ-centered preachers accept neither alternative. . . . The holy standards that pierce the heart whenever people recognize the depth of their divine obligations become salve to their souls when we preach their fulfillment in Christ and their enablement by His Spirit. . . .
When we exhort congregations to stand for God against the assaults of Satan we must never forget the balance of the Pauline imperative: “Finally, brethren, be strong in the Lord and in the power of his might” (Eph 6:10, KJV). Amidst his most strident “be” message, the apostle remained Christ-focused. Today’s preacher has no lesser task.
Faithful expository preaching unfolds every text in the context of its redemptive import. The success of this endeavor can be assessed by a bottom-line question every preacher should ask at the end of each sermon: When my listeners walk out the doors of this sanctuary to perform God’s will, with whom do they walk? If they march to battle the world, the flesh, and the devil with only me, myself, and I, then each parades to despair. However, if the sermon has led all persons within sight of the Savior and they now walk into their world with his aid firmly in their grasp, then hope and victory brighten the horizon. Whether people depart alone or in the Savior’s hand will mark the difference between futility and faith, legalism and true obedience, do-goodism and real godliness.
Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon, Baker, 1994, p. 284-286.
“Be” messages full only of moral instruction imply that we are able to change our fallen condition in our own strength. Such sermons communicate (although usually unintentionally) that we clear the path to grace and that our works earn and/or secure our acceptance with God. However well intended, these sermons present a faith indistinguishable from that of morally conscientious Unitarians, Buddhists, or Hindus. . . .
The fundamental biblical truth that differentiates the gospel from a morality lesson is the assertion that our works always remain tainted by our humanity. Of themselves our actions can never earn God’s blessing or secure his favor (Isa. 64:6; Luke 17:10). Although there are blessed consequences to heeding divine commands designed for our good, mere conformity to biblical commands offers no heavenly merit. If we had to earn grace prior to, or after, our salvation it would not be grace that we gained.
There are many “be” messages in Scripture, but they always reside in a redemptive context. Since we cannot be anything that God would approve apart from his sanctifying power, the source of that grace must permeate any exhortation for biblical behavior. “Be” messages are not wrong in themselves; they are wrong messages by themselves. People cannot do or be what God requires without the work of Christ in, for, and through them. Simply railing at error and hammering at piety may convince others of their inadequacy or callous them into self-sufficiency, but these messages also keep true godliness remote. Thus, instruction in biblical behavior barren of redemptive truth only wounds, and though it is offered as an antidote to sin such preaching either promotes pharisaism or prompts despair. Christ-centered preachers accept neither alternative. . . . The holy standards that pierce the heart whenever people recognize the depth of their divine obligations become salve to their souls when we preach their fulfillment in Christ and their enablement by His Spirit. . . .
When we exhort congregations to stand for God against the assaults of Satan we must never forget the balance of the Pauline imperative: “Finally, brethren, be strong in the Lord and in the power of his might” (Eph 6:10, KJV). Amidst his most strident “be” message, the apostle remained Christ-focused. Today’s preacher has no lesser task.
Faithful expository preaching unfolds every text in the context of its redemptive import. The success of this endeavor can be assessed by a bottom-line question every preacher should ask at the end of each sermon: When my listeners walk out the doors of this sanctuary to perform God’s will, with whom do they walk? If they march to battle the world, the flesh, and the devil with only me, myself, and I, then each parades to despair. However, if the sermon has led all persons within sight of the Savior and they now walk into their world with his aid firmly in their grasp, then hope and victory brighten the horizon. Whether people depart alone or in the Savior’s hand will mark the difference between futility and faith, legalism and true obedience, do-goodism and real godliness.
Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon, Baker, 1994, p. 284-286.
Sunday, May 13, 2012
A Gospel Message by Sy Rogers
Sy Rogers's message is not only for those who have a similar experience, but equally important for anyone and everyone, believer and unbeliever, who does not yet fully understand The Gospel of power and grace.
Thursday, May 03, 2012
Tuesday, June 22, 2010
The Caliphate versus the Kingdom of God
World Net Daily: The Caliphate versus the Kingdom of God
- Today, throughout the Islamic world, there are thousands of Christian evangelists who are not only bold and fearless, but also well equipped to debate any Muslim takers. Many of these Christians are themselves former Muslims. In recent years, a Christian Arabic television show called "Truth Talk" has drawn millions of Muslim viewers to watch as host Zakariah Boutros deconstructs the case for Islam and shows the superiority of the case for Christianity. Muslims regularly call into the show to convert to Christianity live on the air. Throughout the Middle East, there is now a growing sense, among both the Christian and Muslims communities, that intellectually, morally and theologically, Islam is bankrupt. And as a result, Christian missionaries are seeing more Muslims convert to Christianity now than at any other time in history.
The second relevant element to this equation is that despite the inability of democracy to fully counteract the vision of Islam, there is another ancient and vastly comprehensive vision that can and will defeat the Islamist vision of the Caliphate. It is called the Kingdom of God. Some call it "the Messianic age," others "the Millennium," but it is the central message declared by all of the prophets and apostles. In the New Testament, the message is called "the good news" or "gospel." In referring to the message that Jesus proclaimed, it is said that he preached the "good news of the kingdom of God."
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