En Gedi: Finding rest in the wilderness!

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Archive for December, 2008

117 Scriptural Names for Christ!

Posted by Scott on December 30, 2008

1. Adam (the last Adam)

1 Cor. 15:45

2. Advocate

1 John 2:1

3. Almighty

Rev. 1:8

4. Alpha

Rev. 1:8; 21:6

5. Amen

Rev. 3:14

6. Angel of the Lord

Gen. 16:9-14; Judg. 6:11-14

7. Anointed

Ps. 2:2

8. Apostle

Heb. 3:1

9. Author

Heb. 12:2

10. Babe

Luke 2:16

11. Beginning of creation

Rev. 3:14

12. Begotten of the Father

John 1:14

13. Beloved

Eph. 1:6

14. Bishop

1 Pet. 2:25

15. Blessed

1 Tim. 6:15

16. Branch

Zech. 3:8

17. Brazen serpent

John 3:14

18. Bread of life

John 6:35

19. Bridegroom

Matt. 9:15

20. Bright morning star

Rev. 22:16

21. Captain

Josh. 5:4

22. Carpenter

Matt. 13:55; Mark 6:3

23. Chief Shepherd

1 Pet. 5:4

24. Child

Isa. 9:6

25. Christ

Matt. 1:16; 2:4

26. Commander

Isa. 55:4

27. Consolation of Israel

Luke 2:25.

28. Cornerstone

Eph. 2:20

29. Dayspring from on high

Luke 1:78

30. Day star

2 Pet. 1:19

31. Deliverer

Rom. 11:26

32. Desire of nations

Hag. 2:7

33. Door

John 10:9

34. Door of the sheepfold

John 10:7

35. Emmanuel

Matt. 1:23

36. Everlasting Father

Isa. 9:6

37. Express image of God

Heb. 1:3

38. Faithful witness

Rev. 1:5; 3:14; 19:11

39. First fruits

1 Cor. 15:23

40. Forerunner

Heb. 6:20

41. Foundation

Isa. 28:16

42. Fountain

Zech. 13:1

43. Friend of sinners

Matt. 11:19

44. Gift of God

2 Cor. 9:15

45. Glory of God

Isa. 60:1

46. God

John 1:1; Rom. 9:5; 1 Tim. 3:16

47. Good Samaritan

Luke 10:33

48. Good Shepherd

John 10:11, 14

49. Governor

Matt. 2:6

50. Great Shepherd

Heb. 13:20

51. Guide

Ps. 48:14

52. Head of the Church

Col. 1:18

53. Heir of all things

Heb. 1:2

54. High Priest

Heb. 3:1; 7:1

55. Holy child

Acts 4:30

56. Holy One of God

Mark 1:24

57. Holy One of Israel

Isa. 41:14

58. Horn of salvation

Ps. 18:2

59. Jehovah

Isa. 26:4; 40:3

60. Jesus

Matt. 1:21

61. Judge

Mic. 5:1; Acts 10:42

62. King of Israel

Matt. 27:42; John 1:49

63. Lamb of God

John 1:29, 36

64. Lawgiver

Isa. 33:22

65. Light of the world

John 9:5

66. Lion of the tribe of Judah

Rev. 5:5

67. Lord of lords

Rev. 19:16

68. Man

Acts 17:31; 1 Tim. 2:5

69. Master

Matt. 8:19

70. Mediator

1 Tim. 2:5

71. Messiah

Dan. 9:25; John 1:41

72. Mighty God

Isa. 9:6; 63:1

73. Minister

Heb. 8:2

74. Nazarene

Mark 1:24

75. Only begotten Son

John 1:18

76. Passover

1 Cor. 5:7

77. Physician

Matt. 9:12

78. Potentate

1 Tim. 6:15

79. Power of God

1 Cor. 1:24

80. Prince

Acts 3:15; 5:31

81. Prophet

Acts 3:22

82. Propitiation

1 John 2:2; 4:10

83. Purifier

Mal. 3:3

84. Priest

Heb. 4:14

85. Rabbi

John 3:2; 20:16

86. Ransom

1 Tim. 2:6

87. Reaper

Rev. 14:15

88. Redeemer

Isa. 59:20; 60:16

89. Refiner

Mal. 3:3

90. Refuge

Isa. 25:4

91. Resurrection

John 11:25

92. Righteousness

Jer. 23:6; 33:16

93. Rock

Deut. 32:15

94. Rod

Isa. 11:1

95. Root of David

Rev. 22:16

96. Rose of Sharon

Song of Sol. 2:1

97. Sacrifice

Eph. 5:2

98. Savior

Luke 1:47; 2:11

99. Second Adam

1 Cor. 15:47

100. Seed of Abraham

Gal. 3:16, 19

101. Seed of David

2 Tim. 2:8

102. Seed of the woman

Gen. 3:15

103. Servant

Isa. 42:1; 49:5-7

104. Shepherd

Ps. 23:1

105. Shiloh

Gen. 49:10

106. Son of David

Matt. 15:22; 20:30; 21:9

107. Son of God

Luke 1:35; Matt. 16:16

108. Son of Man (his favorite name for himself)

Matt. 18:11

109. Son of Mary

Mark 6:3

110. Son of the Most High

Luke 1:32

111. Stone

Matt. 21:42; Mark 12:10; Acts 4:11; Rom. 9:32-33; Eph. 2:20; 1 Pet. 2:6-7

112. Sun of Righteousness

Mal. 4:2

113. Teacher (Master)

Matt. 26:18; John 3:2

114. True vine

John 15:1

115. Way

John 14:6

116. Wonderful

Isa. 9:6

117. Word

John 1:1; Rev. 19:13

Willmington, H.L.: Willmington’s Book of Bible Lists. Wheaton, IL : Tyndale, 1987, S. 160

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Is It Real? By John MacArthur

Posted by Scott on December 30, 2008

Is It Real?
11 Biblical Tests of Genuine Salvation

John MacArthur

Is it Real? In 1746, about six years after the Great Awakening, in which Jonathan Edwards was the primary instrument of God to preach the gospel and bring about the greatest revival in American history thus far, Edwards wrote A Treatise Concerning the Religious Affections. He wrote it to deal with a problem not unlike one we face today: the matter of evidence for true conversion. Many people want the blessings of salvation, especially eternal security, but no more.

In the explosive drama of the Great Awakening, it seemed as though conversions were occurring in great numbers. However, it didn’t take long to realize that some people claimed conversions that were not real. While various excesses and heightened emotional experiences were common, scores of people didn’t demonstrate any evidence in their lives to verify their claim to know and love Jesus Christ, which led critics to attack the Great Awakening, contending it was nothing but a big emotional bath without any true conversions.

Thus, partly in defense of true conversion and partly to ex­pose false conversion, Jonathan Edwards took up his pen. He came to this simple conclusion. The supreme proof of a true conversion is what he called “holy affections,” which are a zeal for holy things and a longing after God and personal holiness. He made a careful distinction between saving versus common operations of the Holy Spirit. Saving operations obviously produce salvation. Common operations of the Holy Spirit, he said, “may sober, arrest and convict men, and may even bring them to what at first appears to be repentance and faith, yet these influences fall short of inward saving renewal” (lain H. Murray, Jonathan Edwards: A New Biography [Carlisle, Pa.: The Banner of Truth Trust, 1987], p. 255).

How can you tell whether the Holy Spirit has performed a saving operation? As the principle evidence of life is motion, Edwards wrote, so the principle evidence of saving grace is holy practice (pp. 262-63). He said true salvation always produces an abiding change of nature in a true convert. Therefore, whenever holiness of life does not accompany a confession of conversion, it must be understood that this individual is not a Christian.

In the very year Edwards’ treatise was published, popular teaching asserted that, to the contrary, the only real evidence of true salvation is a feeling based on an experience–usually the experience at the moment of the alleged conversion. That teaching introduces the prevalent but erroneous concept that a person’s true spiritual state is known by a past experience rather than a present pursuit of holiness. Edwards flatly contradicted that notion: “Assurance is never to be enjoyed on the basis of a past experience. There is need of the present and continuing work of the Holy Spirit … [in] giving assurance” (p. 265). This is no esoteric theological debate: the substance of your assurance is at stake.

A number of New Testament writers, of course, were very concerned about this matter of true salvation, as was our Lord Jesus Himself. The apostle John dedicated his first letter to the subject, stating his theme at the end: “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). Throughout the letter is a series of tests to determine whether you possess eternal life. If you don’t pass these tests, you’ll know where you stand and what you need to do. If you do, you’ll have reason to enjoy your eternal salvation with great assurance.

Have You Enjoyed Fellowship with Christ and the Father?

This is an essential element in true salvation and the first test John presented. Look with me at chapter 1, which begins: “We [John and his fellow apostles] have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us–what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ” (vv. 2-3). Obviously he was going beyond just the earthly acquaintance he had with Jesus because he had no such earthly acquaintance with the Father. Rather, he was presently enjoying communion with the living God and the living Christ.

Now at first you might be tempted to think, Well, good for John, but his was not an isolated experience. In 1 John 5:1, he says, “Whoever believes that Jesus is the Christ is born of God; and whoever loves the Father loves the child born of Him” (emphasis added). It is characteristic of any believer to love God and Christ. It is a sign of the holy affections Jonathan Edwards spoke of. A relationship with God is basic to salvation. It is what we as believers were called to. “God is faithful,” Paul says, “through whom you were called into fellowship with His Son, Jesus Christ our Lord” (1 Cor. 1:9).

Paul described what that fellowship meant to him personally: “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and gave Himself up for me” (Gal. 2:20). There’s something very experiential about that truth–it’s not just a cold fact that we as believers have divine life living in us; there’s an experience to be enjoyed in knowing God intimately.

Jesus implied as much when He said, “I came that they may have life, and have it abundantly” (John 10: 10 ). If He had just said, “I came that you may have life,” we could conclude He was talking only about His gracious provision of eternal life. By adding that life could be abundant, Jesus was moving into the dimension of experience. The Christian life is a rich life. We’re meant to experience joy, peace, love, and purpose. When someone who’s about to be baptized testifies about coming to Christ, you won’t hear, “The fact is, folks, I’m saved, and I’m just here to announce that.” Invariably the person will describe to you the feeling–the overwhelming sense of forgiveness and purpose in his or her life.

Here’s a taste of the abundant life Scripture describes in terms of our fellowship with the Lord. The “God of all comfort” (2 Cor. 1:3); “the God of all grace” (1 Peter 5:10); the God who supplies all [our] needs according to His riches in Christ (Phil. 4:19); the God who leads us to speak to one another in psalms and hymns, and spiritual songs, singing and making melody in our hearts to Him (Eph. 5:19); the God to whom we cry “Abba! Father!” (Rom. 8:15 ) like little children to the daddy we adore; the God we draw near to in time of trouble (Heb. 4:16 )–He Himself so greatly enriches us. Our fellowship with Him is the abundant life we experience.

Have you experienced communion with God and Christ? Have you sensed Their presence? Do you have a love for Them that draws you to Their presence? Have you experienced the sweet communion of prayer–the exhilarating joy of talking to the living God? Have you experienced the refreshing, almost overwhelming sense of grace that comes upon you when you discover a new truth in His Word? If you have, then you have experienced the fellowship of salvation.

Are You Sensitive to Sin?

Let’s go back to chapter 1 of John’s first epistle, to this declaration in verse 5: “This is the message we have heard from Him and announce to you, that God is light, and in Him there is no darkness at all.” John was saying that the message the Lord sent to us is about Himself, specifically that He is absolutely sinless. The Greek text literally says there’s not a single bit of darkness in Him. Therefore, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do notpractice the truth” (v. 6).

Light and darkness do not coexist. One drives the other away. John went on to develop that theme: “If we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us” (vv. 7-10).

Some people make some pretty amazing claims that hold no water. They claim to have fellowship with God–to be Christians (v. 6), to have no sin (v. 8), and even to have never sinned (v. 10). They think they are walking in the light when actually they are walking in darkness. It is characteristic of unbelievers to be oblivious to the sins in their lives. The individuals mentioned in verse 8 are not dealing with their sins because they think they’ve reached a state where they have no sin. But they are deceiving themselves. Those mentioned in verse 10 have never even confessed or acknowledged sin. With that attitude they are in fact denigrating God because God says “all have sinned and fall short of the glory of God” (Rom. 3:23, emphasis added). Since unbelievers are so insensitive to the reality of their condition, human sinfulness is the right starting point in sharing the gospel.

Believers, on the other hand, “walk in the Light as He Himself is in the Light” (v. 7). We walk a virtuous walk, and what’s more, “we confess our sins” (v. 9). True believers have a right sense of sin. They know if they’re going to commune with God they have to be holy. When sin occurs in their lives, they know it must be confessed.

John takes this teaching a step further in the next chapter. “My little children,” he explained, “I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (v. 1). True believers realize they don’t have to sin. But when they do, they know whom to go to–Jesus Christ, the believer’s advocate. The intercessory work of Christ is one of the great trinitarian securers of our salvation. That’s an encouraging reality to hang onto when confronted with personal sin.

The person who is truly saved is sensitive to the sinful realities in his or her life. That’s the example Paul left us in speaking of his heightened awareness of sin’s work in his own life (Rom. 7:14-25). Consider how that applies to you. Are you very much aware of the spiritual battle raging within you? Do you realize that to have true communion with God, you have to live a holy life–that you can’t walk in darkness and claim to have fellowship with Him? Are you willing to confess and forsake any sin in your life as you become aware of it? Do you realize you can choose not to sin–that you’re not fighting a battle you’re obliged to lose? But when you do fail, do you go to your divine advocate? Do you sometimes cry out with Paul, “Wretched man that I am! Who will set me free from the body of this death?” (Rom. 7:24 ) because you’re so weary of the burden of sin in your flesh? If so, you are obviously a Christian. And since salvation is secure, you might as well enjoy it and be fully assured.

Do You Obey God’s Word?

First John 2:3 couldn’t be clearer: “By this we know that we have come to know Him, if we keep His commandments.” If you want to know whether you’re a true Christian, ask yourself whether you obey the commandments of Scripture. That’s how Jesus described a true disciple when giving His Great Commission to go into all the world and make disciples (Matt. 28:20). Obedience to the commands of God produces assurance–the confidence of knowing for sure “that we have come to know Him.” The Greek word translated “keep” in verse 3 speaks of watchful, careful, thoughtful obedience. It involves not only the act of obedience, but also the spirit of obedience–a willing, habitual safeguarding of the Word, not just in letter but in spirit. That’s supported by the word translated “commandments,” which refers specifically to the precepts of Christ rather than laws in general. Legal obedience demands perfection or penalty, whereas 1 John 2:3 is a call to gracious obedience because of the penalty Christ has already paid.

Verse 4 presents a logical contrast: “The one who says, ‘I have come to know Him,’ and does not keep His commandments, is a liar, and the truth is not in him.” That person is making a false claim. “But whoever keeps His Word, in him the love of God has truly been perfected” (v. 5). How can you determine if you are a true Christian? Not by sentiment but by obedience.

If you desire to obey the Word out of gratitude for all Christ has done for you, and if you see that desire producing an overall pattern of obedience, you have passed an important test indicating the presence of saving faith.

Do You Reject This Evil World?

We now come to John’s fourth test of what characterizes the true Christian: “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15 ). This love speaks of our deepest constraints, our most compelling emotions and goals. Christians won’t feel that way toward anything in this world because they know that until Christ returns, this world is dominated by God’s enemy. John said, “We know that we are the children of God, and that the whole world is under the control of the evil one” (1 John 5:19 , niv). Satan, for now, is “the god of this world” (2 Cor. 4:4).

The evil one has designed a system that the Bible simply calls “the world.” The Greek term (kosmos) speaks of a system encompassing false religion, errant philosophy, crime, immorality, materialism, and the like. When you become a Christian, such things repel you, not attract you. Sometimes you may be lured into worldly things, but it isn’t what you love; it’s what you hate. That’s the way Paul felt when he fell into sin (Rom. 7:15 ). As frustrating as it is to fall like that from time to time, we who are believers can be grateful that sin is something we hate and not love. That’s because our new life in Christ plants within us love for God and the things of God.

“All that is in the world,” John specified, “the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever” (1 John 2:16-17). The world and its fleshly preoccupations are but temporary realities. The true believer, in contrast, has eternal life and will abide forever.

Jesus said those who follow Him are not of the world just as He was not of the world. We still move about in it to do His will as long as we are alive, but we are not of it. That’s why Jesus prayed specifically for the Father to keep us from the evil one (John 17:14 -16). We’re vulnerable to being sucked into this evil world’s system now and then, but our love is toward God. That love is what will draw us out and redirect our focus toward heavenly priorities.

Do you reject the world? Do you reject its false religions, damning ideologies, godless living, and vain pursuits? Instead, do you love God, His truth, His kingdom, and all that He stands for? That doesn’t come naturally to any man or woman because the human tendency is to love darkness rather than light to mask evil deeds (John 3:19-20). Unbelievers are of their father the devil, and want to do the desires of their father (John 8:44). If you reject the world and its devilish desires, that is an indication of new life in Christ. And since that new life is forever,

Do You Eagerly Await Christ’s Return?

Further along in 1 John, we come across a fifth test of salvation: “Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. And every one who has this hope fixed on Him purifies himself, just as He is pure” (3:2-3). If you’re a true Christian, you will have hope in your heart, and your hope will be focused on Christ’s return. That hope will purify your life.

Do you love Christ so much that you eagerly await to see Him face-to-face at His return and be made like Him? Scripture tells us that is the Christian’s blessed hope and supreme joy. Romans 8 declares that the whole creation groans in anticipation of the glorious manifestation of the children of God. First John 3 says that it involves three things: Christ appears, we see Him, and we’re instantly made like Him.

“Our citizenship is in heaven,” Paul said, “from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil. 3:20-21). Are you waiting for that? Do you despise the sin in your fallen flesh and long to be like Christ? Can you feel the thrill of Paul’s saying, “Just as we have borne the image of the earthy, we will also bear the image of the heavenly”? (1 Cor. 15:49)

Such a hope has ethical power, for John said it purifies the one possessing it. Paul implied as much to Titus: “The grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously, and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Titus 2:11-13). This is a sensible hope leading to sensible living. It is not an inordinate kind of anticipation in which you are irresponsible with your earthly responsibilities. Being so heavenly minded that you’re no earthly good is a contradiction in terms. The hope of Christlikeness will compel you to act more like Christ in reaching out to others and fulfilling all that God has set out for you to do.

If you find yourself longing for the return of Jesus Christ, that’s evidence of salvation. It’s an indication of a new nature within, which longs to be delivered from a body of sin while becoming like the perfect Christ. If you have such holy longings and affections, you’ve passed an important test indicating the reality of your eternal salvation.

Do You See a Decreasing Pattern of Sin in Your Life?

Another manifestation of holy affections is a decreasing pattern of sin. First John 3:4-10 spells out this sixth test:

Every one who practices sin also practices lawlessness; and sin is lawlessness. You know that [Christ] appeared in order to take away sins; and in Him there is no sin. No one who abides in Him sins; no one who sins has seen Him or knows Him. Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil. No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God.

Unbroken patterns of sin are characteristic of the unregenerate. No matter what a person claims about being a Christian, if he or she continues in sin, it is only a claim and not a reality. When you became a Christian, the pattern of sin was broken and a new pattern came into existence. Holy affections took over. Does that mean there’s no sin in your life? No, because your unredeemed flesh is still there. But the more you pursue those religious affections, the less you will sin.

Sin as a life pattern is incompatible with salvation. That’s because to experience salvation is to be saved from something, and that something is sin. If a person could continue in sin after being saved from sin, that would mean salvation is ineffective. John therefore discussed the work of Christ to demonstrate just how effective it is.

He began by noting that there are people who practice sin and lawlessness (v. 4). Then Christ “appeared in order to take away sins” (v. 5). To say someone had the work of Christ applied to him or her, yet continues in the same pattern of sin is to deny the very purpose Christ came for, which was to take away sins. Continuing in sin is not consistent with Christ’s work on the cross. If a saved person could keep on sinning, that would mean Christ’s death–while having some efficacy in eternity–is in fact useless in time. Perish the thought! Christ’s death served the very useful purpose of taking away not only the penalty of sin, but also the pattern of sin in the believer’s life.

John went on to talk about Christ’s work through the believer’s union with Him: “No one who abides in Him sins” (v. 6). That cannot mean true Christians never sin because John just said, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1:8). Rather, the next two verses in chapter 3 explain, “The one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil” (vv. 7-8). John’s first epistle is consistent in warning against a pattern of sin.

Now let me clarify something here. I frequently receive letters from anguished Christians who doubt their salvation because they can’t seem to break a sinful or unwise habit. They most often write about smoking, overeating, and masturbation. They fear their struggle with such things means they are locked into a pattern of sin. But John is not saying that the frequent occurrence of one particular sin in a person’s life means that person is lost. Rather, he clarifies his meaning in saying that a true believer cannot practice lawlessness (1 John 3:4). The Greek term used there (anomia) literally means living as if there were no law. A person who rejects God’s authority doesn’t care what God thinks about his habits, and is obviously not a Christian.

A Christian, however, has a drastically different way of relating to God. He or she is no longer a slave to sin, but has offered himself or herself as a servant to the Lord (Rom. 6:14, 17-18). A true Christian can still sin, and may even do so frequently, but sinning frequently is not the same as practicing sin. In 1 John we see that a true believer can do the first, but not the second.

Why is that the case? Because the true believer “abides in Him” (1 John 3:6). Not only does Christ’s death take away our sin, but also His ongoing life in us breaks the sin pattern. No longer are we perpetual sinners in thought, word, and deed–as we were before we were saved. We now have the option to do good. If we find ourselves sinning, contrary to the good we desire to do inside, we are much like the apostle Paul in Romans 7–and he’s a great person to be associated with! Yet because of the abiding presence of Christ, our struggle will decrease as time goes on. We will always be acutely sensitive to sin, for as we have seen, that’s one of John’s tests of saving faith, but sin will be less of a pattern in our lives. Christ lives in union with us to provide a new pattern–a pattern of righteousness.

A pattern of sin, however, signals a union with the devil: “The one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil” (v. 8). The devil is a sinner and nothing but. Everyone who is associated with the devil is a sinner and nothing but. Christ came to destroy the works of the devil by rescuing people who are in bondage to sin. That means those who’ve really been rescued will not continue in the state they’ve been rescued from. A habitual pattern of sin indicates that a rescue has never taken place. To claim otherwise is to denigrate Christ by implying His death didn’t accomplish what He set out to do–destroy the works of the devil by rescuing people from sin.

In addition, “No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. By this the children of God and the children of the devil are obvious: any one who does not practice righteousness is not of God” (vv. 9-10). The believer has been born anew by the Holy Spirit. The seed He plants is a new nature, a new life principle, a new disposition. just as a seed planted in the ground produces a distinct kind of life, God’s seed produces a righteous life in us that breaks the pattern of sin. And don’t worry: that seed cannot die, for the Word of God tells us it’s imperishable (1 Peter 1:23). Born of the Spirit of God, the believer cannot continually sin.

John just provided us with four viewpoints in analyzing the sin in our life: the work Christ accomplished in His death, His ongoing life in the believer, His destruction of the devil’s works, and the regenerating work of the Spirit. Every way you look at it, the pattern of habitual sin is broken. What does that mean to you personally? If you see a decreasing pattern of sin in your life, that’s evidence of holy affections. The difference between the children of God and the children of the devil is, as John said, “obvious” (v. 10). If you practice righteousness, you’re of God. If you don’t, you’re not. Plain and simple. If you see victory over sin in your life, if you see righteous motives, righteous desires, righteous words, righteous deeds, and if you’re not all you ought to be but certainly not what you used to be, then you have eternal life, so enjoy it.

Do You Love Other Christians?

In 1 John 3:10, John mentions two obvious facts. One, as we just saw, is that “anyone who does not practice righteousness is not of God.” The other is that neither is anyone “who does not love his brother.” To amplify that point, let’s go back to a key section we missed in our progressive study of John’s letter: “The one who says he is in the Light and yet hates his brother is in the darkness until now. The one who loves his brother abides in the Light and there is no cause for stumbling in him. But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes” (2:9-11).

To say you’re in the light–or you’ve seen the light–is to claim to be a Christian. If so, your life would certainly show some of the life patterns of Christ. Loving fellow Christians is one very basic pattern. To be in fellowship with Christ is to experience and express love. If you claim to be a Christian but do not even like Christians, your claim is a sham. You are in fact walking in darkness, not in the light.

Loving fellow Christians comes naturally to the believer. As Paul said to the Thessalonian church, “[Regarding] the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another” (1 Thess. 4:9). Nevertheless, he went on to encourage them to “excel still more” in their love for one another (v. 10). As believers, we haven’t loved as fully as we ought to love, but we have loved. And we don’t need to be taught to love because it’s instinctive, implicit, and inherent within our new nature. As we learned in Romans 5:5, “The love of God has been poured out within our hearts.”

Jesus went so far as to say, “By this all men will know that you are My disciples, if you have love for one another” (John 13:35). It is basic to our Christian life that we have the capacity to “fervently love one another from the heart,” as Peter expressed it (1 Peter 1:22). And it’s a love that goes beyond mere feeling to encompass dutiful responsibility, sacrificial service, and sensitive concern.

So here comes the test: Do you characteristically love other believers? If you claim to be a Christian but have no love in your heart for those in the church or any track record of meeting their needs, then the apostle John says this to you: You’re in the dark in spite of your claim to be in the light. Love is a test of divine life. It signifies you have crossed over from darkness to light. This is how 1 John 3:14-15 putsit: “We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him.”

Do you honestly care about other believers or are you cold, uncaring, and indifferent? Do you have a desire to reach out and meet their needs? Those who don’t care are spiritually dead, characterized by an ongoing hatred. In our sophisticated age, that is manifested not so much in vitriolic hostility as in an utterly self-centered approach to life. People who continually focus on themselves and couldn’t care less what happens to anyone else are of their father the devil, who “was a murderer from the beginning” (John 8:44). As believers, however, “we know love by this, that [Christ] laid down His life for us” quite the opposite of the devil’s murderous character. Therefore, “We ought to lay down our lives for the brethren” (1 John 3:16).

John defined love as making sacrifices for others, perhaps even to the point of martyrdom. How do you respond to the opportunities you typically have to sacrifice your time, treasures, and talents? Are you happy when you come across a person or ministry in need, and you’re able to provide money, time, prayer, a commodity, a skill, or a sympathetic ear?

What about enjoying the privilege of fellowship in general? Do you look forward to being with fellow Christians and talking with them, sharing with them, discussing the things of God with them, studying the Word with them, and praying with them? Do you have a desire to take the resources God has given you and apply them to someone else in the family of God? That’s evidence of love, as John went on to explain: “Whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (vv. 17-18).

Note the result of such a practical approach to love: “We will know by this that we are of the truth, and shall assure our heart before Him in whatever our heart condemns us; for God is greater than our heart and knows all things. Beloved, if our heart does not condemn us, we have confidence before God” (vv. 19-21). The assurance that you are a Christian–that your faith is the real thing–will come by your love. The Greek word translated “assure” (peitho) means to pacify, tranquilize, soothe, or persuade. You can soothe yourself as you stand before God that you’re a true Christian if you see love in your life.

Now your love won’t be perfect, but it will be there. Let that bolster your assurance, for John warned that your heart or conscience may try to incriminate you and make you doubt. The fallen flesh has the capability to play games with your mind. Satan, the accuser of the brethren, may seek to exploit that tendency. In whatever your heart condemns you, you can be assured if you see love in your life. You may doubt your salvation, but God never does because He is greater than your heart and knows all things.

Perhaps you’re going through doubt and struggling with your assurance. Do as John said and go back to the love of your life: Examine whether you love other Christians as evidenced by deeds of kindness and sacrifice. If that’s characteristic of your life, be soothed, be pacified–for no matter what your heart may do to condemn you, you can be sure of your salvation. A condemning conscience can rob you of your assurance because it looks only at failure. But God is greater than your conscience; He looks at your faith in Christ.

The apostle Peter, after denying Christ three times, had a worse time than any of us can imagine with a condemning heart. Jesus came personally to assure him. Three times in a row He inquired gently about Peter’s devotion. In desperation, Peter replied, “Lord, You know all things; You know that I love You” (John 21:17). We too can appeal to the love God sees in our hearts. It’s not perfect but, again, it’s there. And it will express itself through deeds of kindness and sacrifice to others. Jesus told Peter to reveal his love by taking care of the church. It’s natural for the Christian to “do good to all people, and especially to those who are of the household of the faith” (Gal. 6:10). Your love for fellow Christians is a benchmark of the Christian faith, and solid grounds for assurance. Refuse to let your heart condemn what God does not.

Do You Experience Answered Prayer?

Another source of confidence and assurance is this: Whatever we ask of God “we receive from Him, because we keep His commandments and do the things that are pleasing in His sight” (1 John 3:22). You can know you’re a believer if God answers your prayers. The only way that can happen is if you keep His commandments, and the only way you can do that is if you belong to Him. As John says in verse 24, “The one who keeps His commandments abides in Him.”

In a similar passage John said, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him” (5:13-15). God always answers prayers that are according to His will. Obedient believers know His will as stated in His Word, and tailor their prayers accordingly. The answers that result bring about confidence and assurance.

God is more eager to answer the prayers of His children than they are to ask. I suspect there’s a certain disappointment in God’s heart because He would do so much more than we ever ask Him to do. Think of the blessings and assurance we miss out on!

Now there are many people who pray to God, but don’t even know the God they’re praying to or what His will is. God is under no obligation to answer such prayers. We learn from the Psalms that He doesn’t even hear them (cf. Ps. 66:18). But those of us who see answers to our prayers can know we have eternal life. One of the many good reasons to pray fervently and faithfully is to enjoy the assurance that answered prayer brings.

Some believers struggle with being assured of their salvation because they have scant experience concerning answered prayers. That comes from a skimpy prayer life. What a tragedy! If you’re in that situation, reverse it immediately. I don’t want you to miss out on the blessing and comfort that answered prayer brings. Looking back on my life, one of my greatest sources of assurance is seeing that God has answered many of my prayers through the years. That He answered is evidence that He hears me, which is evi­dence that I abide in Him and He in me.

Have you had your prayers answered? Is that a pattern of life for you? If so, you have eternal life. Have you prayed for an unbeliever and seen that person come to Christ? Have you prayed for someone in great distress and seen God turn the situation around into blessing and joy? Have you sought God about a void in your life and seen Him fill it? Have you prayed for forgiveness in a clear conscience and received it? Have you asked God to enable you to present His truth to an individual or group and experienced His grace to do so with great clarity? Have you sought power in proclaiming the gospel and experienced it? Have you asked that God would help you lead someone to the Savior, and He did? Have you sought contentment amidst trying circumstances and experienced God’s peace as a result? Have you asked the Lord to help you know Him better and experienced greater intimacy with Him after going through some hard lessons? Those are all indications that you belong to Him and He to you.

Do You Experience the Ministry of the Holy Spirit?

First John 4:13 develops that theme of belonging to God: “By this we know that we abide in Him and He in us, because He has given us of His Spirit.” The first thing the Spirit did was “testify that the Father has sent the Son to be the Savior of the world” (v. 14). If you confess that Jesus is the Son of God, the Savior of the world, and have committed your life to Him, that was the Spirit’s doing. Apart from the Holy Spirit, you wouldn’t know who Christ is and you certainly wouldn’t confess Him as Savior and Lord. Have you experienced that ministry of the Holy Spirit? If so, that’s evidence of being a true child of God.

Another vital work of the Spirit is His illuminating your understanding of Scripture. John, speaking of the Spirit, said, “The anointing which you received from Him abides in you, and … teaches you about all things” (2:27). Paul explained that “the Spirit searches all things, even the depths of God … that we may know the things freely given to us by God” (1 Cor. 2:10, 12). When you read the Word of God, is its meaning illuminated to you? Do you understand what it says? In fact, do you sometimes understand it so well you wish you didn’t understand quite that well because of the obvious implications? Is it relatively clear overall? Now I’m not talking about obscure passages that we all struggle with, but consider the effect that reading the Word has on you. Ask yourself, Does it convict me when I’m sinful? Does it make me rejoice when I’m worshiping God and seeking to advance His kingdom? Those are signs of the Spirit’s illuminating work in your life.

Let’s look at other ministries of the Spirit. What about fellowship with God? It is the Spirit who leads you to cry out “Abba! Father!” (Gal. 4:6) as a sign of your intimacy and communion with God. What about praise? Who is it that lifts your heart to praise and adore God? Who is it that compels you to sing with meaning and devotion? In Ephesians 5:19, Paul explains that the filling of the Spirit leads to “speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord.” What about the fruit of the Spirit, which Paul describes as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, [and] self-control”? (Gal. 5:22-23) Those attitudes are spiritual graces. Have they graced your life as a whole?

Have you ever ministered in a spiritual way through helping someone, giving to someone, or speaking to someone about Christ? Those are evidences of the Spirit of God. Do you actually experience His ministry in your life? In Romans 8:16, Paul explains that “the Spirit Himself testifies with our spirit that we are children of God.” Now don’t expect Him to whisper into your ear, “You’re a Christian, you’re a Christian, believe Me you’re a Christian!” There’s no audible voice, nothing esoteric or mystical, but something very concrete. He bears witness by providing you with evidence of His presence in your life–by illuminating Scripture to you, drawing you into fellowship with God through prayer and praise, producing spiritual fruit to grace your life, and enabling you to minister effectively to others.

If the Spirit is in your life, that’s evidence that you abide in God and He in you (1 John 4:13). So be assured. Don’t let your heart condemn you, damn you, tell you you’re not a believer. Recognize the Spirit’s work in you. There’s no reason to doubt and be unstable.

Can You Discern between Spiritual Truth and Error?

So far we’ve taken nine tests for determining the presence of saving faith. In the tenth is the one time John actually used the word test: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God” (1 John 4:1-3).

Every false religious system in the world violates that test. Adherents of such systems consistently attempt to undermine the biblical truth about who Jesus Christ is and what He accomplished–that He is Savior and Lord, who came in human flesh to be “delivered over because of our transgressions, and … raised because of our justification” (Rom. 4:25). Can you tell when someone is presenting false teaching about the person and work of Christ? That is the watershed issue of the Christian faith.

False teachers “are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error” (1 John 4:5-6). John was saying a true believer will listen to the truth and not deviate into error about Christ’s glorious person and work. Suppose someone says, “I used to believe in Jesus Christ, but now I’ve seen the light: Christ really was an angelic being–or an emanation from God, a divine spirit without the human element, or just a man and not divine.” Any such heresies reflect an unregenerate heart.

From the moment of your salvation, there’s one thing you’re clear about and that’s who Christ is and what He did, or you wouldn’t be saved. It’s the Holy Spirit who made that clear to you. This test is not moral or experiential but doctrinal. True believers know truth from error because the Spirit of Truth indwells them. “Whoever believes that Jesus is the Christ,” John says, “is born of God” (1 John 5:1). That’s the same doctrinal test again. When you believe the right thing about Christ, you’re born of God.

It’s good to be a believer, but it’s also good to be skeptical. As John says, “Do not believe every spirit” (4:1, emphasis added). For the sake of your spiritual life and health, don’t believe everything you hear, see, and read. Instead, “Test the spirits to see whether they are from God.” That requires the ability to think biblically. The Greek text implies conducting a rigorous, ongoing examination of whatever and whomever you expose yourself to. Why go to all that trouble? “Because many false prophets have gone out into the world.”

The conquering of the city of Troy is one of the most famous stories of antiquity. Greek soldiers had laid siege to the city for over ten years, but were unable to conquer it. In exasperation Ulysses, a brilliant strategist, decided to have a large wooden horse built and left outside the city walls as a supposed gift to the unconquerable Trojans. The Greeks then sailed away in apparent defeat. The curious and proud Trojans brought the wooden horse inside their fortified walls. That night Greek soldiers hidden inside the horse crept out and opened the city gates to let their fellow soldiers into the city. The soldiers massacred the inhabitants, looted the city, and burned it to the ground. Ever since, the Trojan horse has been a symbol of infiltration and deception. Throughout its history, the church has embraced many Trojan horses filled with false prophets.

Satan has effectively used enemies disguised as gifts to lure people away from the truth of God and into destructive error. Today’s church is in a particularly severe state of confusion because of its weak doctrine, relativistic thinking, worldly methodology, inaccurate interpretation of Scripture, lax internal discipline, and spiritual immaturity. What is sorely needed is spiritual discernment–the skill of separating divine truth from error (1 Thess. 5:21).

Perhaps you are discerning in the everyday affairs of life. You read nutritional labels because you want to be healthy. You read the fine print of the stock market report before making financial investments. If you need surgery, you carefully select the right doctor. Maybe you’re highly analytical about politics and can accurately assess a plethora of domestic and foreign issues. Or maybe you’re an armchair quarterback who evaluates offensive and defensive strategies. All that is fine, but can you discern between divine truth and error?

To do that, John said to test for two things: confession of the divine Lord (1 John 4:2-3) and commitment to the divine Word (vv. 4-6). If you study the cults, you’ll detect a pattern. Christian Science, Jehovah’s Witnesses, Mormonism, and the like attack the person of Christ and then postulate a substitute or addition to the Bible, such as Science and Health with Key to the Scriptures, The Book of Mormon, or The Pearl of Great Price. True believers won’t believe such lies. They have a resident truth teacher in the person of the Holy Spirit (I John 2:27).

I listened to a radio program recently where a man was propagating a religion I never heard of before. It didn’t take me long to discover he was not representing the truth. I was immediately put on guard by the way he skewed one brief biblical statement at the beginning of his message. I continued to listen rather intently until he was finished, whereupon he declared the existence of a great prophet who is the instrument of God to bring great truth to humanity. What he said did not square with Scripture. I knew it was error because the Spirit of God has convinced me about salvation by grace through faith in Christ alone and the veracity of Scripture. I knew I didn’t need some prophet of modem times to give me the truth.

You don’t have to be a seminary graduate or an expert on cults and world religions to distinguish truth from error. If you aren’t swayed from the basic truths of Christ’s divine person, work, and Word, that’s evidence of genuine saving faith.

Have You Suffered Rejection Because of Your Faith?

This eleventh and last test is painful: “Do not be surprised, brethren, if the world hates you” (1 John 3:13). Cain hated Abel and murdered him. Why did Cain do that? “Because his deeds were evil, and his brother’s were righteous” (v. 12). Have you experienced animosity, hostility, rejection, bitterness, alienation, ostracism, prejudice, or outright persecution from representing and advocating what is right? If so, that’s a sign that you belong to One who suffered the same way for the same reason.

The fact is, to the worldly, you as a Christian “have become as the scum of the world, the dregs of all things” (1 Cor. 4:13). You’re a threat to their belief that this world is all that’s worth living for.“They are surprised that you do not run with them into the same excesses of dissipation, and they malign you” (1 Peter 4:4). However, Scripture says, “[Be] in no way alarmed by your opponents–which is a sign of destruction for them, but of salvation for you” (Phil. 1:28). When suffering on account of your faith, don’t say, “Can I really be a Christian? Things are going so badly–I wonder if God cares.” Rather, if the world is persecuting you, say, “Isn’t this truly wonderful! It’s pretty clear who I am.”

I’ll never forget one night many years ago when I was called to the church office to deal with an emergency. I arrived to find one of our elders struggling with a girl who was obviously demon possessed. She was evidencing supernatural strength. She flipped a heavy steel desk over onto its top and the two of us together were unable to restrain her physically. Voices that were not her own were speaking out of her. The first thing they said when I arrived was, “Not him! Get him out! Get him out! We don’t want him here.” It encouraged me to know that the demons knew I was not on their side.

That was a very confirming night for me. When the world and the spirit of Satan behind it come after you, you too have the right to be confirmed if you’re hated because of righteousness. Now, if you’re hated because you’re obnoxious, there’s no virtue in that! “But if when you do what is right and suffer for it you patiently endure it, this finds favor with God” (1 Peter 2:20). Part of that favor is being assured of your salvation.

The apostle John gave all the tests that he did to give the true believer a biblical basis for confidence. Let’s review his spiritual inventory: Do you enjoy fellowship with God and Christ? Are you sensitive to sin in your life? Do you obey the Scriptures? Do you reject this evil world? Do you love Christ and eagerly await His return? Do you see a decreasing pattern of sin in your life? Do you love other Christians? Do you receive answers to your prayers? Do you experience the ministry of the Holy Spirit? Can you discern between spiritual truth and error? Have you suffered on account of your faith in Christ?

If you pass those tests, you can have confidence before God. After all, John wrote what he did so “you may know that you have eternal life” (5:13). There’s no reason for you to go through your spiritual experience in the dumps, yet thousands of Christians do. Please don’t be one of them.

Copyright 2004 by John MacArthur. All rights reserved. All Scripture quotations, unless noted otherwise, are from the New American Standard Bible, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation, and are used by permission. Adapted from Saved Without a Doubt, by John MacArthur (Victor Books, 1992).

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13 Heresies of The Shack by William Young!

Posted by Scott on December 16, 2008

Thirteen Heresies in the Shack

(This is a guest post-not a post I personally wrote)
There is a book on the market called “The Shack” which masquerades as a “Christian” message about the Trinity. It is infiltrating so many churches and seducing so many undiscerning church goers that it needs to be exposed for the disgrace that it is. Eugene Petersen had this to say “This book has the potential to do for our generation what John Bunyan’s ‘Pilgrim’s Progress’ did for his. It’s that good!” It should scare any Christian that Eugene Petersen is somehow allowed to teach in any Bible college let alone command respect as a commentator on anything Christian. I’m still scratching my head as to how his pathetic “The Message” gets passed off as a Bible translation. But Petersen isn’t the only one buying into the multitude of heresies propogated by William Young’s bogus work of fiction. Michael W Smith is another of several high profile people to endorse “The Shack”.

To be clear from the outset, the god of “The Shack” is not the God of Scripture and is an imposter of the worst kind. Preacher and Scholar Dr Michael Youssef preached a sermon recently which exposed 13 major heresies taught within the pages of “The Shack”.

Here they are listed below:

1. God the Father was crucified with Jesus (p96).

Because God’s eyes are pure and cannot look upon sin, the Bible says that God would not look upon His own beloved Son as He hung on the Cross, carrying our sins (Habakkuk 1:13; Matthew 27:45).

2. God is limited by His love and cannot practice justice (p102).

The Bible declares that God’s love and His justice are two sides of the same coin — equally a part of the personality and the character of God (Isaiah 61:8; Hosea 2:19).

3. On the Cross, God forgave all of humanity, whether they repent or not. Some choose a relationship with Him, but He forgives them all regardless (p225).

Jesus explained that only those who come to Him will be saved (John 14:6).

4. Hierarchical structures, whether they are in the Church or in the government, are evil (122).

Our God is a God of order (Job 25:2).

5. God will never judge people for their sins (p120).

The Word of God repeatedly invites people to escape from the judgment of God by believing in Jesus Christ, His Son (Romans 2:16; 2 Timothy 4:1-3).

6. There is not a hierarchical structure in the Godhead, just a circle of unity (p122).

The Bible says that Jesus submitted to the will of the Father. This doesn’t mean that one Person is higher or better than the other; just unique. Jesus said, “I came to do the will of Him who sent me. I am here to obey my Father.” Jesus also said, “I will send you the Holy Spirit” (John 4:34, 6:44, 14:26, 15:26).

7. God submits to human wishes and choices (p145).

Far from God submitting to us, Jesus said, “Narrow is the way that leads to eternal life.” We are to submit to Him in all things, for His glory and because of what He has accomplished for us (Matthew 7:13-15).

8. Justice will never take place because of love (p164).

The Bible teaches that when God’s love is rejected, and when the offer of salvation and forgiveness is rejected, justice must take place or God has sent Jesus Christ to die on the cross for nothing (Matthew 12:20; Romans 3:25-26).

9. There is no such a thing as eternal judgment or torment in hell (p248).

Jesus’ own description of hell is vivid … it cannot be denied (Luke 12:5, 16:23).

10. Jesus is walking with all people in their different journeys to God, and it doesn’t matter which way you get to Him (p182).

Jesus said, “I am the way, the truth, and the life, and no one will come to the Father but by me” (John 14:6).

11. Jesus is constantly being transformed along with us (p182).

Jesus, who dwells in the splendor of heaven, sits at the right hand of God, reigning and ruling the universe. The Bible says, “In Him there is no change, for He is yesterday, today, and forever” (Hebrews 11:12, 13:8; James 1:17).

12. There is no need for faith or reconciliation with God because everyone will make it to heaven (p122,192).

Jesus said, “Only those who believe in me will have eternal life” (John 3:15, 3:36, 5:24, 6:40).

13. The Bible is not true because it reduces God to paper (p65,66,134,198).

The Bible is God-breathed. Sure, there were many men through 1,800 years who put pen to paper (so to speak), each from different professions and different backgrounds, but the Holy Spirit infused their work with God’s words. These men were writing the same message from Genesis to Revelation. If you want to read more about the place of Christ in the Scripture, read “We Preach Christ” (2 Timothy 3:16).

For video on this click here 13 Heresies of The Shack!


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39 Lessons, 20 Tips and 10 “Don’ts” for Parenting by the Schmuckers

Posted by Scott on December 13, 2008

39 Lessons, 20 Tips and 10 “Don’ts” For Parenting

By Matt & Elizabeth Schmucker


Lessons About Ourselves

  1. To be a faithful steward of your children you must abide in Christ (John 15:5: “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.”).
  2. “Trickle down theory” – Mom’s daily devotion naturally trickles down to encouragement and instruction in the Lord for the children.
  3. Not listening to your children causes you to misjudge them (James 1:19-20: “Everyone should be quick to listen, slow to speak and slow to become angry, for man’s anger does not bring about the righteous life that God desires”).
  4. Our task list is not as important as our children’s thought life.
  5. Preach the gospel of grace, not self-discipline.
  6. Being parented is defining; Parenting is refining.
  7. You will parent the way you were parented unless you think things through.
  8. Parents should become “smaller” as their children become bigger. In other words, a parent should become more transparent in confessing one’s sin and in sharing past struggles as children mature. Your children should hear more about your fight for faith as they grow older. Don’t be a plastic Christian!
  9. Ordinary times make for extraordinary memories.
  10. To have children is to need margin in your life.
  11. A disreputable life will undermine the gospel. An exemplary life will commend it.

Lessons About Children

  1. Little kids need the strength of your youth; older kids need your wisdom (i.e. have children while you’re young!).
  2. Pack in truth while your children are little and trust the Lord to unpack it in his time.
  3. Study your children. Know their “love language.”
  4. Consistent, loving, faithful discipline brings peace to the home. Inconsistency brings chaos.
  5. Do not let your child see their value in light of the world’s standards. The world rewards the 3 R’s. God delights in the heart that is tuned toward his (Deuteronomy 30:8-10: “You will again obey the Lord and follow all his commands I am giving you today. Then the Lord your God will make you most prosperous in all the work of your hands and in the fruit of your womb, the young of your livestock and the crops of your land. The Lord will again delight in you and make you prosperous, just as he delighted in your fathers, if you obey the Lord your God and keep his commands and decrees that are written in this Book of the Law and turn to the Lord your God with all your heart and with all your soul“).
  6. God hands out “talents” to our children. The child with two talents who exercises both may in fact be more pleasing in the eyes of God than the one with five talents who exercises three (Matt. 25). Faithful stewardship is the goal!
  7. On some days, it’s just fine to accomplish nothing more than keeping your kids fed and safe.
  8. Older children need to learn how to care for the weaker among them; doing so smells like Jesus. Matthew 18 reads, “And whoever welcomes a little child like this in my name welcomes me.” By contrast, Psalm 10:2 reads, “In his arrogance the wicked man hunts down the weak, who are caught in the schemes he devises.”
  9. Do not presume you will be able to speak into the lives of your older children if you do not live in their world when they are younger. Play with your children. There is a reap/sow principle at work here (2 Cor. 9:6: “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously”).
  10. There’s nothing wrong with boredom for your children. It causes them to be creative.
  11. Send your kids to bed well (and school!) (Eph. 4:26: “In your anger do not sin. Do not let the sun go down while you are still angry”).
  12. Make sure your kids keep short accounts with each other. Create a culture of care and forgiveness in your home (1 Cor. 13:5: “Love…keeps no record of wrongs”).
  13. Teach your kids to be shock absorbers, not wave makers (Matt. 5:9: “Blessed are the peacemakers, for they will be called sons of God”).
  14. Kids can memorize scripture very quickly.
  15. Teach your children to notice needs. Teach them to ask, “What can I do to help?” (Phil. 2:3: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves”).
  16. Teach your children to look adults in the eyes. It shows respect and recognizes authority.
  17. Fight materialism by teaching your children to have a thankful heart (1 Thes. 5:18: “…give thanks in all circumstances, for this is God’s will for you in Christ Jesus”).
  18. Teach your children to receive reproof, correction, and instruction (Prov. 12:15 “The way of a fool seems right to him, but a wise man listens to advice”).
  19. Let kids be kids. Let them dabble in various areas of extra-curricular activities (sports, art, drama, etc) rather than build a resume.

Lessons About Satan

  1. It seems Satan comes into our homes on Sunday mornings in order to make the Lord’s Day one of struggle.
  2. Do not feel outside pressure to baptize your children. Look for and test for a credible profession of faith in your child (Prov 22:15 “Folly is bound up in the heart of a child…”).
  3. Satan is a divider and always attacks authority: husband/wife and parent/child. In your home fight for unity around the gospel.
  4. For mothers, the “I-can-do-it-all-superwoman” mindset is at best a myth and at worst a lie from hell (Matt. 6:24 “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money”; Luke 10:40 “But Martha was distracted by all the preparations that had to be made; verse 41: “Martha, Martha, you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her”).
  5. Beware of sports…on Sundays! Decide while your children are young that you will not allow the growing all-weekend sports phenomenon to usurp your worship (Ex. 20:8 “Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God”).
  6. Arm your children for the world, not (necessarily) shield them from it. Consider getting your high-school-aged children out of the Christian bubble.

Lessons About God

  1. Prayer is a mighty weapon to use in the life of your children:
    1. It changes the parent’s approach to the child
    2. It softens the hard-hearted child
  2. God uses children as a mirror to your own heart to expose your sin and hypocrisy.
  3. God elects. God saves. Parents cannot do this heart-changing work. At best we can pray and point to the One who can cause our children to be born again.


  1. The saying goes, “When mama ain’t happy, ain’t nobody happy.” We believe daddy is actually the problem. From a complementarian’s viewpoint one needs to conclude the above saying with, “And if daddy ain’t happy in the Lord, ain’t nobody happy.”
  2. In a stay-at-home-mom scenario, dad tends to back away from discipline when mom has been with the children all day. In one sense this is wise as he has not observed the rhythm and rhyme of the day. However, dad needs to catch up and jump in.
  3. Talk to both good and not-so-good parents; you’ll learn lessons from both.
  4. Talking to really old parents may not prove to be fruitful as their memories fade and they’ll remember raising kids as either a nightmare or a glorious experience. Talking to parents 5-10 years ahead of where you are seems most fruitful (Prov. 15:22: “Plans fail for lack of counsel, but with many advisers they succeed”).
  5. Though you may think this premature, have a vision for being involved spiritually with your grandchildren. This will shape even your parenting.
    • Positive example: Paul writing to Timothy said, “I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in your also” (2 Tim. 1:5).
    • Negative example: “After that whole generation had been gathered to their fathers, another generation grew up, who knew neither the Lord nor what he had done for Israel” (Judg. 2:10).
  6. Let your children see you practicing hospitality and let them participate. This breaks down the selfish tendencies all kids have (Rom. 12:13: “Share with God’s people who are in need. Practice hospitality”).
  7. Unbelievers set up their home for the benefit of themselves. Christians should set up and use their homes for the benefit of their family, the church community, and outsiders (notice the order of this list).

    Supporting verses:

    • “If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever” (1 Tim. 5:8).
    • “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Gal. 6:10).
  8. If we could do it again, we would not have a television in our home. The television competes with more important things going on in the home. It competes for right thinking in the mind of the child. If you have a television, then watch it with your children (when you can) and play “catch the lies.”
  9. Our generation of parents encourages children to express themselves and vent all that’s on their minds. My parents’ generation grew up under the instruction that “Children are to be seen and not heard.” Both appear to be out of balance. Proverbs 10:8 says, “The wise in heart accept commands, but a chattering fool comes to ruin.” Ephesians 4:29 suggests that the purpose of speech is to the benefit of the listener.
  10. You cannot expect younger children to obey if their older siblings do not. Proverbs 10:17 says, “He who heeds discipline shows the way to life, but whoever ignores correction leads others astray.”
  11. One’s conscience is not the same as the Law of the Lord. If conscience is defined as “That inner-voice that acts as a guide as to the rightness or wrongness of a behavior,” then your conscience is only as good as your knowledge of God’s Word. An informed conscience can be a trustworthy thing if it is drawing from God’s Word, God’s Law. An uninformed conscience is incredibly dangerous. Inform your child’s conscience by pouring in God’s Word. 
  12. We often speak of a home with the aroma of Christ (peace, hope, forgiveness and love—all for God’s glory). Alternatives are homes with the aroma of
    • a bus station—people just passing through
    • a war zone—people fighting all the time

    What does your home smell like?

  13. “Moral children” does not equal “Christian children.”
  14. Do a “sermon review” with your children sometime on Sunday. Have each child recap what he or she learned in Sunday School or “big church” and then help them apply it to their own hearts and trials. Then spend time praying for each other’s coming week.
  15. Martin Luther said he had the responsibility to be the worship leading pastor in his own home. His home was to be both a school and a church. Fathers, do you have this mindset?
  16. The unstated implication of Luther’s charge (above) is that fathers need to be present to lead in worship. Being in the house with a Blackberry in hands doesn’t count!
  17. Don Whitney encourages “brevity, regularity and flexibility” in family worship.
  18. Build in your children a global vision of God’s work in the world and thereby build a Great commission Mindset. We have found that having a map near to where we eat most of our meals is helpful. Reading from Operation World can inform the entire family of God’s work in the world.
  19. When children ask for permission to do something, their request can fall into one of several categories:

    Not Wise / Permissible
    E.g. out with friends on Sat night

    Not Wise / Not Permissible
    E.g. underage drinking and driving

    Wise / Permissible
    E.g. excused from family chores to prepare for next day’s test

    Wise / Not Permissible
    This problem rarely presents itself. Wants to save money for college but is not working age.

    The Not Wise / Permissible category is the hardest to deal with. Try to break down the request and sort out in your own mind why you think the request is unwise. Is it your own preference or is it truly unwise? Then encourage them to think through the wisdom of the matter, so that, even if you permit them to do it, they will remember the lesson when things go poorly.

  20. Build Godward children.


  • Colossians 3:21: “Fathers [and mothers], do not embitter your children, or they will become discouraged.”
  • Ephesians 6:4: “Fathers [and mothers], do not exasperate your children; instead, bring them up in the training and instruction of the Lord.”
  1. Make it a habit to discipline your child while angry.
  2. Make it a point to scold your child – especially in public. Mockery and ridicule work well.
  3. Deliberately embarrass your child in front of his/her friends. Name calling really gets their attention.
  4. Create double standards so that the child never knows who or what to follow.
  5. Preach and hold the child to a gospel of self-discipline instead of a gospel of grace. (Note: the Bible presents Pharisees as very unhappy people.)
  6. Never admit you’re wrong and never ask your children for forgiveness.
  7. Inspect your child until you find something wrong. Holding them to an unreachable standard makes this task easier.
  8. Judge a fight between your children before you’ve listened to them.
  9. Compare your child to others.
  10. Promise your children things early in the day and then don’t fulfill the promise.

Parents should provoke their children…in good ways: “And let us consider how we may spur one another on [provoke!] toward love and good deeds” (Heb. 10:24).

Matt & Elizabeth Schmucker are the parents of five children who presently range in ages from 3 to 19. Matt is the executive director of 9Marks and an elder at Capitol Hill Baptist Church in Washington, DC.

© 9Marks

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SBC and Calvinism: Three Events that widened the divide by Tom Ascol

Posted by Scott on December 13, 2008

SBC and Calvinism: Three events that widened the divide

Three events over the last few weeks have called fresh attention to one of the serious doctrinal issues currently brewing in the SBC. There are others, and they are not unimportant, but the one that looms large on the horizon is the debate over Calvinism or reformed theology. Terminology matters, so let me quickly assert that what I mean by “Calvinism” is exactly what the great Southern Baptist statesman, John Broadus, meant when he wrote,

The people who sneer at what is called Calvinism might as well sneer at Mont Blanc. We are not in the least bound to defend all of Calvin’s opinions or actions, but I do not see how any one who really understands the Greek of the Apostle Paul or the Latin of Calvin and Turretin can fail to see that these latter did but interpret and formulate substantially what the former teaches.

What we are talking about is the sovereignty of God in salvation including unconditional election, total depravity of sinful nature, definite atonement of particular sinners by the death of Christ, the monergistic work of the Spirit in regeneration and the preserving grace of God operating in the life of every believer. We are not talking about sprinkling babies.

The three events that have put the spotlight on this issue recently have come from those who are not merely non-Calvinists, but are more accurately described as anti-Calvinists. They profess to have no axe to grind against Calvinism but their tone and treatment are unhelpful to the kind of fraternal dialogue that Southern Baptists desperately need to be cultivating at this point in our history.

To read further click Founders Ministries Blog
Scott Bailey

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Few Lovers of His Cross…

Posted by Scott on December 11, 2008

Few Lovers of His Cross by A.W. Tozer

“For you have need of endurance, so that after you have done the will
of God
, you may receive the promise.”
–Hebrews 10:36

When God needs a person for His service-a good person, an effective
person, a humble person-why does He most often turn to a person in
deep trouble? Why does He seek out a person deep in the crucible of
suffering, a person who is not the jovial, “happy-happy” kind? I
can only say that this is the way of God with His human creation….

Ezekiel did not come out of pleasant and favorable circumstances.
The light had gone out in his heart. He probably thought that God
takes a long time to work out His will.

Does not this same view surface in much of our Christian
fellowship? We do not want to take the time to plow and to
cultivate. We want the fruit and the harvest right away! We do not
want to be engaged in any spiritual battle that takes us into the
long night. We want the morning light right now! We do not want to
go through the processes of planning and preparation and labor
pains. We want the baby this instant!

We do not want the cross. We are more interested in the crown.

The condition is not peculiar to our century. Thomas a Kempis
wrote long ago, “The Lord has many lovers of His crown but few
lovers of His cross.” Men Who Met God, 115.

“Lord, make me a lover of Your cross as well as a lover of Your
crown. Amen.”

Today’s “Insight for Leaders” is taken by permission from the book, Tozer on Christian Leadership, published by WingSpread Publishers

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The Goal of God’s Love May Not Be What You Think It Is!

Posted by Scott on December 10, 2008

By John Piper  

Do people go to the Grand Canyon to increase their self-esteem? Probably not. This is, at least, a hint that the deepest joys in life come not from savoring the self, but from seeing splendor. And in the end even the Grand Canyon will not do. We were made to enjoy God.

We are all bent to believe that we are central in the universe. How shall we be cured of this joy-destroying disease? Perhaps by hearing afresh how radically God-centered reality is according to the Bible.

Both the Old and New Testament tell us that God’s loving us is a means to our glorifying him. “Christ became a servant … in order that the nations might glorify God for his mercy” (Romans 15:8-9). God has been merciful to us so that we would magnify him. We see it again in the words, “In love [God] destined us to adoption … to the praise of the glory of His grace” (Ephesians 1:4-6). In other words, the goal of God’s loving us is that we might praise him. One more illustration from Psalm 86:12-13: “I will glorify your name forever. For your lovingkindness toward me is great.” God’s love is the ground. His glory is the goal.

This is shocking. The love of God is not God’s making much of us, but God’s saving us from self-centeredness so that we can enjoy making much of him forever. And our love to others is not our making much of them, but helping them to find satisfaction in making much of God. True love aims at satisfying people in the glory of God. Any love that terminates on man is eventually destructive. It does not lead people to the only lasting joy, namely, God. Love must be God-centered, or it is not true love; it leaves people without their final hope of joy.

Take the cross of Christ, for example. The death of Jesus Christ is the ultimate expression of divine love: “God demonstrates his own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8). Yet the Bible also says that the aim of the death of Christ was “to demonstrate [God’s] righteousness, because in the forbearance of God he passed over the sins previously committed” (Romans 3:25). Passing over sins creates a huge problem for the righteousness of God. It makes him look like a judge who lets criminals go free without punishment. In other words, the mercy of God puts the justice of God in jeopardy.

So to vindicate his justice he does the unthinkable – he puts his Son to death as the substitute penalty for our sins. The cross makes it plain to everyone that God does not sweep evil under the rug of the universe. He punishes it in Jesus for those who believe.

But notice that this ultimately loving act has at the center of it the vindication of the righteousness of God. Good Friday love is God-glorifying love. God exalts God at the cross. If he didn’t, he could not be just and rescue us from sin. But it is a mistake to say, “Well, if the aim was to rescue us, then we were the ultimate goal of the cross.” No, we were rescued from sin in order that we might see and savor the glory of God. This is the ultimately loving aim of Christ’s death. He did not die to make much of us, but to free us to enjoy making much of God forever.

It is profoundly wrong to turn the cross into a proof that self-esteem is the root of mental health. If I stand before the love of God and do not feel a healthy, satisfying, freeing joy unless I turn that love into an echo of my self-esteem, then I am like a man who stands before the Grand Canyon and feels no satisfying wonder until he translates the canyon into a case for his own significance. That is not the presence of mental health, but bondage to self.

The cure for this bondage is to see that God is the one being in the universe for whom self-exaltation is the most loving act. In exalting himself – Grand Canyon-like – he gets the glory and we get the joy. The greatest news in all the world is that there is no final conflict between my passion for joy and God’s passion for his glory. The knot that ties these together is the truth that God is most glorified in us when we are most satisfied in him. Jesus Christ died and rose again to forgive the treason of our souls, which have turned from savoring God to savoring self. In the cross of Christ, God rescues us from the house of mirrors and leads us out to the mountains and canyons of his majesty. Nothing satisfies us – or magnifies him – more.

Originally published in Dallas Morning News.

© Desiring God

By John Piper. © Desiring God. Website: desiringGod.org

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Christless Christianity….by Michael Horton!

Posted by Scott on December 9, 2008

Christless Christianity:

Getting in Christ’s Way

Only in Christ is discipleship the consequence of Christ’s life, death, and resurrection, rather than its own contribution to human redemption.

What would things look like if Satan actually took over a city? The first frames in our imaginative slide show probably depict mayhem on a massive scale: Widespread violence, deviant sexualities, pornography in every vending machine, churches closed down and worshipers dragged off to City Hall. Over a half-century ago, Donald Grey Barnhouse, pastor of Philadelphia’s Tenth Presbyterian Church, gave his CBS radio audience a different picture of what it would look like if Satan took control of a town in America. He said that all of the bars and pool halls would be closed, pornography banished, pristine streets and sidewalks would be occupied by tidy pedestrians who smiled at each other. There would be no swearing. The kids would answer “Yes, sir,” “No, ma’am,” and the churches would be full on Sunday … where Christ is not preached.

Not to be alarmist, but it looks a lot like Satan is in charge right now. The enemy has a subtle way of using even the proper scenery and props to obscure the main character. The church, mission, cultural transformation, even the Spirit can become the focus instead of the means for “fixing our eyes on Jesus, the author and finisher of our faith” (Heb. 12:2). As provocative as Barnhouse’s illustration remains, it is simply an elaboration of a point that is made throughout the story of redemption. The story behind all the headlines of the Bible is the war between the serpent and the offspring of the woman (Gen. 3:15), an enmity that God promised would culminate in the serpent’s destruction and the lifting of the curse. This promise was a declaration of war on Satan and his kingdom, and the contest unfolded in the first religious war, between Cain and Abel (Gen. 4 with Matt. 23:35), in the battle between Pharaoh and Yahweh that led to the exodus and the temptation in the wilderness. Even in the land, the serpent seduces Israel to idolatry and intermarriage with unbelievers, even provoking massacres of the royal family. Yet God always preserved that “seed of the woman” who would crush the serpent’s head (see 2 Kings 11, for example). The story leads all the way to Herod’s slaughter of the firstborn children in fear of the Magi’s announcement of the birth of the true King of Israel.

The Gospels unpack this story line and the epistles elaborate its significance. Everything is leading to Golgotha, and when the disciples-even Peter-try to distract Jesus away from that mission, they are being unwitting servants of Satan (Matt. 16:23). “The god of this world has blinded the minds of unbelievers”-not simply so that they will defy Judeo-Christian values, but “to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. For we do not proclaim ourselves; we proclaim Jesus Christ as Lord, and ourselves as your slaves for Jesus’ sake” (2 Cor. 4:4-5).

Satan lost the war on Good Friday and Easter, but has shifted his strategy to a guerilla struggle to keep the world from hearing the gospel that dismantles his kingdom of darkness. Paul speaks of this cosmic battle in Ephesians 6, directing us to the external Word, the gospel, Christ and his righteousness, faith, and salvation as our only armor in the assaults of the enemy. In Revelation 12, the history of redemption is recapitulated in brief compass, with the dragon sweeping a third of the stars (angels) from heaven, laying in wait to devour the woman’s child at birth, only to be defeated by the ascension of the promised offspring. Nevertheless, knowing his time is short, he pursues the child’s brothers and sisters. Wherever Christ is truly proclaimed, Satan is most actively present. The wars between nations and enmity within families and neighborhoods is but the wake of the serpent’s tail as he seeks to devour the church, employing the same tried and tested methods: not only martyrdom from without, but heresy and schism from within. In the rest of this article, I want to suggest a few of the ways we are routinely tempted toward what can only be called, tragically, “Christless Christianity.”

Denial: The Sadducees

The modern spirit has been dedicated to shifting authority from the outside (the church or the Bible) to the inside (reason or experience). Kant said the one thing he could always trust was his moral intuition, which led to the irrefutable fact of “the starry heavens above and the moral law within.” The Romantics said we should trust our inner experience. In fact, was it not the desire to usurp God’s throne that motivated the rebellion of Lucifer as well as Adam and Eve?

Whenever we determine what really matters by looking within ourselves, we always come up with law. Some would object, “Not law, but love.” However, in the Bible, the Law simply nails down what it means to love God and our neighbor. Long before Jesus summed up the Law in this way (Matt. 22:39), it was delivered by the hand of Moses (Lev. 19:18, 34), and Paul reiterated the point (Rom. 13:8-10). We were created in the image of God, without fault, entirely capable of carrying out God’s moral will of making all of creation subservient to God’s law of love. The Fall did not eradicate this sense of moral purpose, but turned us inward, so that instead of truly loving God and our neighbor, we suppressed the truth in unrighteousness. The fall did not even mean that people became atheists, but that they became superstitious: using “God” or “spirituality” and their neighbors for their own ends.

The Enlightenment philosophers were right when they recognized that morality is the common denominator of humanity. Yet they concluded from this that whatever came to us from the outside-the reports of historical miracles and redemption-was the least essential to true religion. “All we need is love” and “All we need is law” make exactly the same point. Duty, love, or moral and religious experience lay at the heart of all the world’s religions-their insides-while the historical packaging (stories, miraculous claims, creeds, rituals) are the outer shell that can be tossed away.

Kant distinguished these in terms of pure religion and ecclesiastical faith. The former has to do with our moral duty. The latter consists of doctrines of sin, the incarnation and atonement, justification, supernatural rebirth, the particular historical claims concerning Christ, as well as the official practices of the church (such as baptism and the Supper). The story of the death and resurrection of Christ, for example, could be accepted only to the extent that it represented a universal moral truth (like self-sacrifice for others or for one’s principles). Taking it at face value actually undermined pure morality. If you look to someone else’s sacrifice to save you, then you won’t be as prone to fulfill your own duty yourself. One sect dealt with guilt by throwing children into volcanoes to pacify the gods, while Christianity says that “God so loved the world that he gave his only begotten Son … ” (John 3:16). Yet once religion is refined of such “superstitions,” the residue left over is a pure morality that will at last lead us to build a tower reaching to the heavens. Trust your insides; doubt everything external to you. That was the lesson of the Enlightenment.

The problem, of course, is that we have an outside God and an outside redemption. Everything inside of us is the problem. The good news, however, is that the God who is completely other than we are became one of us, yet without succumbing to our selfish pride. He fulfilled the law, bore its judgment, and rose again as our solution to the curse of sin, death, and condemnation. Furthermore, he sent his Spirit to indwell us, making us new from the inside out, until one day our very bodies are raised. In one sense, of course, the Enlightenment was right: the law is in us by nature, since we are created in God’s image. The gospel is surprising, good news that has to come to us from the outside. Everyone knows that we should treat others the way we would like to be treated ourselves: the Golden Rule does not by itself provoke martyrdom. It does not need witnesses and heralds. In fact, it did not require the incarnation, much less the atonement and resurrection.

So it’s not surprising that the world would think that “all we need is love,” and we can do without the doctrine, since the world thinks it can do without Christ. Doctrine is where the religions most obviously part ways. Doctrine is where things get interesting-and dangerous. As the playwright Dorothy Sayers said, doctrine isn’t the dull part of Christianity, rather, “The doctrine is the drama.” Jesus was not revolutionary because he said we should love God and each other. Moses said that first. So did Buddha, Confucius, and countless other religious leaders we’ve never heard of. Madonna, Oprah, Dr. Phil, the Dali Lama, and probably a lot of Christian leaders will tell us that the point of religion is to get us to love each other. “God loves you” doesn’t stir the world’s opposition. However, start talking about God’s absolute authority, holiness, wrath, and righteousness, original sin, Christ’s substitutionary atonement, justification apart from works, the necessity of new birth, repentance, baptism, Communion, and the future judgment, and the mood in the room changes considerably. If postmodernism is simply a revival of modern romanticism (experience as sovereign), then it’s not very postmodern after all.

Historians often point out that for all of their differences, pietism and rationalism converged to create the Enlightenment. The heirs of modernity looked inward, to autonomous reason or experience, rather than outward, in faith and repentance toward a God who judges and saves. With Friedrich Schleiermacher, father of modern Protestant liberalism, the emphasis fell on Jesus as the supreme example of the kind of moral existence that we can all have if we share in his “God-consciousness.” So while Christianity may represent the purest and fullest realization of this principle, other religions are in their own ways attempts to put this universal religious and moral experience into words. We just say things differently, but we are experiencing the same reality. Where Kant located the essence of religion in practical reason (moral duty), Schleiermacher located it in religious experience, but either way the self is made the measure of truth and redemption is something that we find within ourselves, even if it is “Christ in my heart.” Revivalism, which is the mother of both Protestant liberalism and Evangelicalism, pressed the “deeds over creeds” and “experience over doctrine” thesis to its limits.

This means, of course, that Christ is not the unique God-Man, but the most divinized human being. The gospel is not what Christ did for me, outside of me, in history, but the impression that he makes on me, the nobility that he stirs up within me, to experience the same God-consciousness and love. Sin is not a condition from which I need to be saved, but actions that I can keep from doing with sufficient motivation and instruction. Christ’s death is not an atoning sacrifice that satisfies God’s just wrath, but an example of God’s love that moves us to repentance. Hence, “What would Jesus do?” is the main question, not “What has Jesus done?” The inside takes priority over the outside.

Distraction: The Pharisees

In contrast to the Sadducees, the Pharisees were scrupulous. The outside mattered, but in a legalistic way. They believed in the resurrection, the last judgment, the truthfulness of the miracles reported in the Bible’s historical narratives, and were so eager for the messianic age that they wanted everybody to get their house in order. Only when God’s people obey the law in all of its details (even the rabbinical rules designed to guard against violating the actual prescriptions of Moses) would the Messiah visit Israel and vindicate his people in the last judgment.

Now what could be wrong with a call to moral renewal and national righteousness? But the Pharisees were distracted from the real point of the kingdom. Expecting a king who would overthrow Roman rule and reestablish the Mosaic theocracy, they missed the real identity of the Messiah and his kingdom under their noses. The disciples themselves were also distracted, routinely changing the subject whenever Jesus spoke of the cross as they neared Jerusalem. They were thinking inauguration day, with the last judgment and the consummation of the kingdom in all of its glory. Jesus knew, however, that the only route to glory down the road was the cross up ahead. For all their emphasis on external righteousness and behavior, they too affirmed salvation from inside: by moral effort.

Jesus contrasts the false piety of the Pharisee with the genuine faith and repentance of the citizen of his kingdom in his famous parable in Luke 18:

Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus: ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.’ But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted. (vv. 9-14)

Jesus told the Pharisees, “You are those who justify yourselves in the sight of others, but God knows your hearts; for what is prized by human beings is an abomination in the sight of God” (Luke 16:15). While Jesus basically seems to ignore the Sadducees, since they probably viewed each other as irrelevant, he warns repeatedly of “the yeast of the Pharisees,” which is “their hypocrisy” (Luke 12:1).


In the parable that Jesus tells, the Pharisee even prayed, “I thank you that I am not like this tax collector.” The only thing worse than his hypocrisy and self-righteousness was that he pretended to give God a little credit for it. We have all witnessed awards ceremonies in which recipients acknowledged the many people without whom such success could not have been possible. This is quite different, however, from being a beneficiary of the estate of someone who, at the very moment of drafting the bequest, was treated as an enemy. Christless Christianity does not mean religion or spirituality devoid of the words “Jesus,” “Christ,” “Lord,” or even “Savior.” What it means is that the way the names and titles are employed will be removed from their specific location in an unfolding historical plot of human rebellion and divine rescue and from such practices as baptism and Communion. Jesus as life coach, therapist, buddy, significant other, founder of Western civilization, political messiah, example of radical love, and countless other images can distract us from the stumbling block and foolishness of “Christ and him crucified.”

In The Screwtape Letters, C. S. Lewis has the devil (Screwtape) catechizing his minion (Wormwood) to keep the Christians distracted from Christ as redeemer from God’s wrath. Rather than clumsily announce his presence by direct attacks, Wormwood should try to get the churches to become interested in “Christianity and…”: “Christianity and the War,” “Christianity and Poverty,” “Christianity and Morality,” and so on. Of course, Lewis was not suggesting that Christians should not have an interest in such pressing issues of the day, but he was making the point that when the church’s basic message is less about who Christ is and what he has accomplished once and for all for us, and more about who we are and what we have to do in order to justify all of that expense on his part, the religion that is made “relevant” is no longer Christianity. By not thinking that “Christ crucified” is as relevant as “Christ and Family Values” or “Christ and America” or “Christ and World Hunger,” we end up assimilating the gospel to law. Again, there is nothing wrong with the law-the moral commands that expose our moral failure and guide us as believers in the way of discipleship. However, assimilating the good news of what someone else has done to a road map for our own action is disastrous. In the words of Theodore Beza, “The confusion of law and gospel is the principal source of all the abuses that corrupt or have ever corrupted the church.” When God’s Law (and not our own inner sentiment) actually addresses us, our first response should be, “God, be merciful to me, a sinner,” not the reply of the rich young ruler, “All this I have done since my youth.”

Another way we distort the proclamation of Christ in the “Pharasaic” mode is by what has sometimes been called “the assumed gospel.” This is often the first stage of taking our eyes off of Christ. Even where Christ is regarded as the answer to God’s just wrath, this emphasis is regarded as a point that can be left behind in the Christian life. The idea is that people “get saved” and then “become disciples.” The gospel for sinners is Christ’s death and resurrection; the gospel for disciples, however, is, “Get busy!” But this assumes that disciples are not sinners, too. There is not a single biblical verse that calls us to “live the gospel.” By definition, the gospel is not something that we can live. It is only something that we can hear and receive. It is good news, not good advice. The good news is that, “But now, apart from law, the righteousness of God has been disclosed, and is attested by the Law and the prophets, the righteousness of God through faith in Jesus Christ for all who believe,” since sinners “are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, received through faith” (Rom. 3:21-25).

When the gospel-that is, Christ as Savior-is taken for granted, we are no longer being constantly converted from our hypocrisy and self-trust to faith and love. Like the Pharisee in Jesus’ parable, we thank God that we are not like others, but we are really trusting in our own “discipleship.” The Pharisees were disciples too, and they had their disciples. But only in Christ is discipleship the consequence of Christ’s life, death, and resurrection, rather than its own contribution to human redemption.

Jesus himself said, “The Son of Man came not to be served, but to serve and to give his life a ransom for many” (Matt. 20:28). When he was rebuked by his disciples for raining on their parade by talking about the cross, Jesus said, “It is for this reason that I have come to this hour” (John 12:27). When Philip asked Jesus to show them the way to the Father, Jesus said that he is the Way (John 14:8-14). Similarly, Paul told the Corinthians that he was not only single-mindedly determined to preach Christ alone, but “Christ crucified,” although it is “a stumbling block to Jews and foolishness to Greeks,” since it is the only good news capable of saving either (1 Cor. 1:18, 22-30; 2:1-2). In other words, Paul knew (the super-apostles were always providing concrete evidence) that preachers could use the name of Jesus, but as something or someone other than the vicarious sacrifice for sinners.

The Greeks love wisdom, so show them a Jesus who is smarter at solving the conundrums of daily living and the church will throng with supporters. Jews love signs and wonders, so tell people that Jesus can help them have their best life now, or bring in the kingdom of glory, or drive out the Romans and prove their integrity before the pagans, and Jesus will be laureled with praise. But proclaim Christ as the Suffering Servant who laid down his life and took it back up again, and everybody wonders who changed the subject.

The church exists in order to change the subject from us and our deeds to God and his deeds of salvation, from our various “missions” to save the world to Christ’s mission that has already accomplished redemption. If the message that the church proclaims makes sense without conversion; if it does not offend even lifelong believers from time to time, so that they too need to die more to themselves and live more to Christ, then it is not the gospel. When Christ is talked about, a lot of things can happen, none of which necessarily has anything to do with his doing, dying, rising, reigning, and return. When Christ is proclaimed in his saving office, the church becomes a theater of death and resurrection, leading to genuine lives of witness, love, fellowship, community, and service-yet always requiring forgiveness and therefore always coming back to the good news concerning Christ.

Today, we have abundant examples of both tendencies: denial and distraction. On one hand, there are those who explicitly reject the New Testament teaching concerning Christ’s person and work. Jesus was another moral guide-maybe the best ever-but not the divine-human redeemer. However, evangelicals are known for their stand against Protestant liberalism. On the other hand, many who affirm all the right views of Christ and salvation in theory seem to think that what makes Christianity truly relevant, interesting, and revolutionary is something else. Distractions abound. This does not mean that Jesus is not important. His name appears in countless books and sermons, on T-shirts, coffee mugs, and billboards. Yet it has become something like a cliché or trademark instead of “the name that is above every name” by which alone we are saved.

Jesus Christ as the incarnate God in the merciful service of redeeming and reconciling sinners is simply not the main theme in most churches or Christian events these days. And what happens when we stop being reminded of who God is and what he has achieved in human history for a world in bondage to sin and death-in other words, when doctrine is made secondary? We fall back on our natural religion: what happens inside, that which we always know intuitively: law. “Deeds, not creeds” equals “Law, not gospel.” For all their theoretical differences, liberals and evangelicals end up sounding a lot like each other. Evangelicals who say that they believe in Christ end up reducing Christ to a moral example just as thoroughly as liberals, not by outright denial but by distraction. The goal of this article is not to brand contemporary Christians “Sadducees” and “Pharisees,” but to point out that one doesn’t have to deny Christ and the gospel in order to end up with Christless Christianity. In fact, one can appeal to Christ and “make Jesus the center” in a way that drifts back toward “pure religion” (morality) and away from “ecclesiastical faith” (doctrine).

Today, partly in response to the appalling lack of genuine discipleship in a post-Christian era, many Protestants like Stanley Hauerwas and Brian McLaren encourage us to recover the Anabaptist legacy, which, as I mentioned, focused on Jesus as moral example. In A Generous Orthodoxy, Brian McLaren explains, “Anabaptists see the Christian faith primarily as a way of life,” interpreting Paul through the lens of Jesus’ Sermon on the Mount rather than vice versa. The emphasis falls on discipleship rather than on doctrine, as if following Jesus’ example could be set against following his teaching. What happens when the Sermon on the Mount is assimilated to a general ethic of love (i.e., pure morality), and doctrine (ecclesiastical faith) is made secondary? Christ himself becomes a mere example to help people become better non-Christians. In fact, McLaren writes, “I must add, though, that I don’t believe making disciples must equal making adherents to the Christian religion. It may be advisable in many (not all!) circumstances to help people become followers of Jesus and remain within their Buddhist, Hindu, or Jewish contexts.” “I don’t hope all Jews or Hindus will become members of the Christian religion. But I do hope all who feel so called will become Jewish or Hindu followers of Jesus.” It is no wonder, then, that McLaren can say concerning liberal Protestants, “I applaud their desire to live out the meaning of the miracle stores even when they don’t believe the stories really happened as written.” After all, it’s deeds, not creeds that matter. McLaren seems to suggest that following Jesus (pure religion) can exist with or without explicit faith in Christ (ecclesiastical faith).

There is nothing especially postmodern about any of this, of course. It is simply the legacy of the Enlightenment and its moralistic antecedents. If following Jesus’ example of love (never mind his exclusive claims, divisive rhetoric, and warning of judgment) is the gospel, then, of course there will be many Buddhists and liberals who are better “Christians” than many of us who profess faith in Christ. As Mark Oestriecher, another Emergent church writer, relates, “My Buddhist cousin, except for her unfortunate inability to embrace Jesus, is a better ‘Christian’ (based on Jesus’ description of what a Christian does) than almost every Christian I know. If we were using Matthew 26 as a guide, she’d be a sheep; and almost every Christian I know personally would be a goat.” Yet at the end of the day, “radical disciples” will burn out, too, and realize that they, like the rest of us, are hypocrites who fall short of God’s glory and need someone outside of them not only to show the way but to be the way of redemption. Although McLaren himself does not deny the Christ confessed in the creeds, he believes that what is most important about Jesus Christ is his call to discipleship, which allows us to participate in his redeeming work, rather than his unique, unrepeatable, completed work for sinners two thousand years ago.

In his book, The Emerging Church: Vintage Christianity for New Generations, Dan Kimball, pastor of Santa Cruz Bible Church, announces the goal of the emerging church movement: “Going back to a raw form of vintage Christianity, which unapologetically focuses on kingdom living by disciples of Jesus.” If we are allowed to pick and choose whatever we like from the New Testament (again, hardly a uniquely postmodern trend-Thomas Jefferson had his own edited version, the moral Jesus of love minus the Christ of “ecclesiastical faith”), we will always gravitate toward ourselves and our own inner experience or morality, away from God: the external authority of his law and redemption announced in his gospel. Emergent Christians recognize the hypocrisy of evangelical consumerism with remarkable insight, and properly recoil at the images of Christians one finds in The Simpsons’ character Ned Flanders. However, they forget that before Emergent there was the “Jesus Movement” that turned into the megachurch movement that they recognize as deficient.

For all of their reactions, the “post-evangelical” emerging folks seem to follow the well-worn path of their revivalist forebears in seeing the church primarily as a society of moral transformers who preach themselves rather than Christ. Like many emerging church leaders (in continuity with my evangelical pastors growing up), Kimball invokes Francis of Assisi’s famous line: “Preach the gospel at all times. If necessary, use words.” “Our lives will preach better than anything we can say.” But doesn’t this mean to preach ourselves rather than Christ? The gospel that we preach is good news because it is not the story of our discipleship, but of Christ’s obedience, death, and resurrection in our place. The good news is not, “Look at my life” or “look at our community”; it is the announcement that in Christ God justifies the wicked. Yes, there is hypocrisy, and because Christians will always be simultaneously saint and sinner, there will always be hypocrisy in every Christian and in every church. The good news is that Christ saves us from hypocrisy, too. But hypocrisy is especially generated when the church points to itself and to our own “changed lives” in its promotional materials. The more we talk about ourselves, the more occasion the world will have to charge us with hypocrisy. The more we confess our sins and receive forgiveness, and pass this good news on to others, the more our lives will be authentically changed in the bargain. With all due respect to St. Francis, the gospel is only something that can be told (i.e., words), a story that can be declared. When our lives are told within that larger story, rather than vice versa, there is genuine salvation for sinners and mission to the world.

Kimball writes that the “ultimate goal of discipleship … should be measured by what Jesus taught in Matthew 22:37-40: ‘Love the Lord with all your heart, mind, and soul.’ Are we loving him more? Love others as yourself. Are we loving people more?” This is not a revolutionary, new message; it is the imperative preaching that many of us have always heard growing up in Evangelicalism.

For all of its incisive critiques of the megachurch movement, how different is the Emergent message from Rick Warren’s call to “Deeds, Not Creeds”? These voices are right to remind us of what the law requires, and how Jesus in both his teaching and example exhibited the deepest demands that love places upon us. But if this is the good news, then we are all in trouble. As I grow in my holiness-realized in greater love for God and neighbor-I am actually more aware of how far I fall short. Therefore, on good days, I might answer Kimball’s question with cautious optimism, on other days it might lead me to despair. But the gospel is the good news that I need on any day, leading me away from myself to Christ “who loved me and gave himself for me” (Gal. 2:20).

Many conservative evangelicals and emerging “post-evangelicals” display their common heritage in an American revivalist tradition that Dietrich Bonhoeffer described as “Protestantism without the Reformation.” In a recent issue of TIME on Pope Benedict’s critical relationship with Islam, conservative Catholic scholar Michael Novak was quoted as saying concerning the pontiff, “His role is to represent Western civilization.” There are a lot of evangelical leaders who seem to think that this is their job, too. The mission of the church is to drive out the Romans (i.e., Democrats) and make the world safe for democracy. The Emergent movement’s politics are different: they lean left rather than right. For many reared on the “Christian America” hype of the religious right, this may seem like a major shift, but it’s just a change in parties rather than a deeper shift from moralism to evangelical mission. The Emergent sociology is different, too: Starbucks and acoustic guitars in dark rooms with candles rather than Wal-Mart and praise bands in bright-lighted theaters. Yet in either case, moralism continues to push “Christ crucified” to the margins.

We are totally distracted, on the right, left, and in the middle. Children growing up in evangelical churches know as little as unchurched youth about the basics of the Christian faith. They increasingly inhabit a church world that is less and less shaped by the gospel through Christ-centered catechesis, preaching and sacrament (the means that Jesus instituted for making disciples). The songs they sing are mostly emotive, rather than serving to make “the Word of Christ dwell in [them] richly” (Col. 3:16), and their private devotions are less shaped by the practices of corporate prayer and Scripture reading than in past generations. Nothing has to change on paper: they can still be “conservative evangelicals,” but it just doesn’t matter because doctrine doesn’t matter-which means faith doesn’t matter. It’s works that counts now, so get busy!

So now people are called to be the “good news,” to make Christ’s mission successful by living “relationally” and “authentically.” Where the New Testament announces a gospel that changes lives, now the “gospel” is our changed life. “We preach not ourselves but Christ” (2 Cor. 4:5) has been exchanged for a constant appeal to our personal and collective holiness as the main attraction. Church marketing guru George Barna encourages us to reach out to the unchurched on the basis of our character: “What they are looking for is a better life. Can you lead them to a place or to a group of people that will deliver the building blocks of a better life? Do not propose Christianity as a system of rules but as a relationship with the One who leads by way of example. Then seek proven ways to achieve meaning and success.” I am not at all implying that we shouldn’t follow Christ’s example or that the church shouldn’t have models and mentors. What I am suggesting is that discipleship is teaching others, and teaching them so well that even when we falter as role models, the maturity of their own discipleship will not fail because it is grounded in Christ and not in us.

No matter what we say we believe about Christ’s person and work, if we aren’t constantly bathed in it, the end result will lead to H. Richard Niebuhr’s description of Protestant liberalism: “A God without wrath brought men without sin into a kingdom without judgment through a Christ without a cross.” According to University of North Carolina sociologist Christian Smith, the working religion of America’s teens-whether evangelical or liberal, churched or unchurched-is “moralistic, therapeutic deism.” And the answer to that, according to many megachurches and emerging churches is “do more; be more authentic; live more transparently.” This is the good news that will change the world?

Christless Christianity can be promoted in contexts where either the sermon is a lecture on timeless doctrine and ethics or Christ gets lost in all the word studies and applications. Christ gets lost in churches where activity, self-expression, the hype of “worship experiences” and programs replace the ordinary ministry of hearing and receiving Christ as he is given to us in the means of grace. Christ gets lost when he is promoted as the answer to everything but our condemnation, death, and the tyranny of sin, or as the means to the end of more excitement, amusement, better living, or a better world-as if we already knew what these would look like before God addressed us in his law and gospel.

Back to Barnhouse’s illustration. Of course, Satan loves war, violence, injustice, poverty, disease, oppression, immorality, and other displays of human sinfulness. And of course he is displeased whenever a cup of cold water is offered to a thirsty man in Christ’s name. However, what he spends most of his time plotting is the displacement of Christ from the focal awareness, ministry, and mission of the church. Keeping unbelievers blind and believers distracted is his main strategy. Genuine renewal only comes when we realize that the church is always drawn to distractions and must always be redirected to Christ, always one generation away from becoming something other than the place in the world-the only place, in fact-where the finger points away from us to Christ, “the Lamb of God who takes away the sin of the world” (John 1:29).


1 [ Back ] The quotations from Brian McLaren are taken from his work, A Generous Orthodoxy (Zondervan, 2004) pp. 61, 206, 214, 260, 264. The quotation from Mark Oestreicher is found in Dan Kimball’s The Emerging Church: Vintage Christianity for a New Generation (Zondervan, 2003), p. 53. The direct quotation from Kimball is from the same book, p. 26. The quotation from Francis of Assisi is taken from pp. 185 and 194 of Kimball’s work. The TIME magazine article on Pope Benedict is from the November 27, 2006, issue, p. 46. George Barna’s quotation is from his book Grow Your Church from the Outside In (Ventura: Regal, 2002), p. 161.

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Michael Horton is the J. Gresham Machen professor of apologetics and systematic theology at Westminster Seminary California (Escondido, California), host of The White Horse Inn national radio broadcast, and editor-in-chief of Modern Reformation magazine. He is author of several books, including Power Religion, A Better Way, Putting Amazing Back Into Grace, God of Promise: Introducing Covenant Theology (Baker, 2006), and Too Good to be True: Finding Hope in a World of Hype (Zondervan, 2006).

Issue: “Christless Christianity” May/June Vol. 16 No. 3 2007 Pages 10-16

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John MacArthur on Lordship Salvation

Posted by Scott on December 9, 2008

The following “Question” was asked by a member of the congregation at Grace Community Church in Panorama City, California, and “Answered” by their pastor, John MacArthur Jr. It was transcribed from the tape, GC 70-8, titled “Questions and Answers–Part 36.”  A copy of the tape can be obtained by writing, Word of Grace, P.O. Box 4000, Panorama City, CA 91412 or by dialing toll free 1-800-55-GRACE. Copyright 2001 by John MacArthur Jr., All Rights Reserved.


I know that you take a Biblical view of salvation by faith alone.

John Macarthur: Yes, by grace through faith–not by faith alone. By grace through faith.

Question (continued)

Ok, but I’m a little confused as far as the implications of that Lordship to the non-Christian at the point of salvation. How much of it can they really comprehend in terms of the Lordship issue? And then along with that, are you saying through your series on the Lordship that the call to salvation is synonymous with the call to discipleship?


I am saying that explicitly, that a call to salvation is indeed a call to discipleship. I am saying that it is obvious that a person coming to faith in Jesus Christ will not fully understand the implications of his Lordship. They will not fully understand the reality of their sin, but there must be a call to that. In other words, when you call a sinner to repentance and you call a sinner to submit to Christ, they don’t fully understand the implications of that. But, they will understand as much as they can understand.

Now, let me say something that is very, very important for you to understand. I do not believe that an incomplete presentation of the gospel–in other words, if you just present the gospel that Jesus died for your sin and rose again and graciously offers you forgiveness by faith in his name; if that’s all you presented, and you didn’t talk about Lordship, and you didn’t talk about being a disciple, and you didn’t talk about repentance, and you didn’t talk about turning from sin-even an incomplete presentation of the gospel-now listen-could not prevent someone from being saved whom God was saving. Got that? Because if you didn’t talk about sin, they’d be feeling the conviction. And if you didn’t talk about submission, they’d be coming to that submission.

What I am saying is that when we present a shallow gospel, we don’t prevent the elect from getting saved; we make people think they’re saved who aren’t. That’s the issue. Do you see the distinction? That’s the issue. And so what we have-just imagine this now!-what we have then are a lot of people who think they’re Christians. And we have a lot of churches that are run by congregational rule, which means that a lot of churches are being run by what? Non-Christians! That’s a frightening reality. I’m quite sure there are Christian organizations being operated by non-Christians.

So, I don’t want to say that… You know, somebody said to me, “Well, I didn’t know all about Lordship when I was saved. Am I not saved?” No. The issue is, “Do you understand that Jesus is Lord and is it your heart’s desire to love Him and serve Him?” And if the answer is yes, then you understand it. So, that’s the point you have to understand.

Now, Jesus called men to follow Him in discipleship. He called them to obey Him. We’ve shown all of that and we’ll even go into more detail when the book comes out.

I believe that when you present the gospel-now listen carefully to this-you can make it as difficult as possible! That’s what Jesus did. He made it as difficult as possible. Why? Because salvation is a work of God, not based on the cleverness of the one giving the gospel, but based on the power of God. So, if a person is being saved by God, then you want them to fully understand their salvation. And if God isn’t doing it, you want to make sure that they’re not coming in on some illusion.

Added to Bible Bulletin Board’s “MacArthur’s Questions and Answers” by:

Tony Capoccia
Bible Bulletin Board
Box 119
Columbus, New Jersey, USA, 08022
Websites: www.biblebb.com and www.gospelgems.com
Email: tony@biblebb.com
Online since 1986



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Lordship Salvation?

Posted by Scott on December 9, 2008



Biblical or Heretical? 


By William Webster 



The past 20 years has seen an ongoing debate within the evangelical community on the issue of lordship salvation. There have been a number of works published addressing the subject but there is still much confusion within the evangelical Church concerning this issue.
There is much contradictory opinion as to what is necessary for an individual to come into the experience of salvation. On the one hand there are those who believe that lordship is absolutely essential while others deem such teaching a works salvation. No one involved in the controversy denies the essential truth of the deity of Christ, that he is Lord and God. In this sense it is impossible to ‘make Christ Lord’ since he is Lord. The controversy is not over the essential nature of Christ, but whether submission to him, as Lord of one’s life, is a necessary aspect of saving faith. There are those who claim that lordship is a betrayal of the Reformation in that it undermines the vital reformation principle of ‘faith alone’. And there are those who state that rather than a betrayal, the teaching of lordship is, in fact, an affirmation of both the biblical gospel and the historic Protestant faith. There is even confusion among those who consider themselves ‘reformed’ in theology. While we all agree that justification is by faith alone, we do not all agree on the meaning of saving faith. How do we resolve these differences?
I believe the answer is found in clarifying the discipleship teachings of the Lord Jesus Christ. The teaching of Jesus is particularly germain to this whole controversy and is ultimately the definitive answer to the question of lordship. If he taught it, that settles it. The controversy over lordship is not an academic issue. It hits right at the heart of the gospel and the meaning of true salvation. Nothing less than the eternal destiny of men and women is at stake. When teaching on salvation Jesus has a great deal to say about hell, the kingdom of God, his atonement, union with himself, conversion, faith, repentance, sanctification and discipleship. Surprisingly, he has little to say about justification. In the context of Protestant–Roman Catholic ecumenism, Harold O.J. Brown recently made an interesting observation about the teaching of Christ. Referring to liberal Protestants and Catholics he states:

It is true that they have reduced the old hostility between the confessions, but unfortunately, in order to hold them, as both of these groups…do, one has to ignore some of the most explicit teachings of Jesus Himself (Harold O.J. Brown, Unhelpful Antagonism and Unhealthy Courtesy. Found in Roman Catholicism: Evangelical Protestants Analyze What Divides and What Unites Us (Chicago: Moody, 1994), John Armstrong, Ed., p. 169).

These comments apply to our present study. In order to hold our personal or denominational views on salvation, do we ignore or reinterpret some of the teachings of Jesus?
In any study of Jesus’ teaching on salvation what is striking is his constant focus upon himself as the source of salvation. ‘Come to me, follow me, believe in me, drink of me’ (Mt. 11:28–30; Mk. 8:34–38; Jn. 6:35; Jn. 7:38) are his constant cries. He says, ‘I am the way the truth and the life; no one comes to the Father, but through Me’ (Jn. 14:6). According to Jesus, it is through a personal relationship with him that one comes into the experience of salvation.
He preaches the absolute necessity for the new birth (Jn. 3:3–6), for conversion (Mt. 18:3) and for sanctification (Mt. 7:21–24). He tells men that it is only those who do the will of God who will enter the kingdom of heaven, that those who truly belong to him will manifest the reality of that relationship by bearing the fruit of obedience in their lives (Jn. 15:1–8; 8:31).
He says that none can come to him except the Father first draw them (Jn. 6:44) and yet he calls men to repentance and faith (Mk. 1:15; Jn. 3:16; Lk. 13:3; Jn. 4:15–18).
He teaches that justification is not by works but based solely on the mercy of God (Lk. 18:9–14). He emphasizes faith in himself and his atoning work as the sole basis for salvation and complete deliverance from judgment and condemnation (Jn. 3:14–16; 6:35, 47–58, 5:24, 10:27–29), but he also equally emphasizes his authority as Lord, as clearly seen in his call to discipleship. His teaching on discipleship is his definitive teaching on the kingdom of God and what it means to enter into a relationship with himself. There is perhaps no greater confusion within evangelicalism in our day, however, than that which relates to this subject. For this reason we need to look at it in some detail.

Christ’s Call to Discipleship

In Luke 14, Jesus gives the following conditions of discipleship:

If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple (Lk. 14:26).

Whoever does not carry his own cross and come after Me cannot be My disciple (Lk. 14:27).

So therefore, no one of you can be My disciple who does not give up all his own possessions (Lk. 14:33).

It is clear that Jesus is not talking here about a process of discipleship, but a commitment of discipleship. While a biblical commitment to Christ results in a process of growth, in this particular passage Christ is talking about an initial commitment to himself. Jesus has enunciated unalterable and absolute requirements which he says must be met or one cannot become his disciple. Let us examine his words to see what exactly the Lord means by his teaching.
1.) Luke 14:26: ‘If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.’
To properly interpret the meaning of the Lord’s words, especially his use of the word hate, we need to refer to Matthew 10:37: ‘He who loves father or mother more than Me is not worthy of Me; he who loves son or daughter more than Me is not worthy of Me.’
What Jesus is dealing with here is love and devotion. Jesus demands first place in the heart of an individual. He must be preeminent in the life. All other relationships are to take a secondary place in relationship to himself. William Hendriksen makes the following comments on this verse: 

He tells the people that devotion to Himself must be so wholehearted that even attachment to parents and to other members of one’s family must not be allowed to stand in the way. Clearly the meaning of the word hate in the Lucan passage is to love less.  In all things Christ must always have the preeminence (Col 1:18). That the word hate in Luke 14:26 cannot have the meaning which we generally attach to it is clear also from the fact that Jesus tells us to love even our enemies (Matt 5:44). What the Savior demands in Luke 14:26 and other passages is complete devotion, the type of loyalty that is so true and unswerving that every other attachment, even to one’s own life must be subjected to it.  If a person is unwilling to tender that unconditional devotion, then says Jesus, ‘he cannot be My disciple’ (William Hendriksen, New Testament Commentary, The Gospel of Luke (Grand Rapids: Baker, 1978), pp. 734-735).

2.) Luke 14:27: ‘Whoever does not carry his own cross and come after Me cannot be My disciple.’
The issue in this verse is that of self denial. We will be looking at this concept in more detail but these words by G. Campbell Morgan adequately sum up what the Lord Jesus means:

What is self denial?. . .To deny self is to say no to every wish that comes out of the personal life. To deny self is radical.  It goes down to the roots of things. A man may practice self denial all his life and never deny himself. A man may practice self denial in this and that respect, and all the while his self–centeredness is strengthened. Jesus did not say exercise self denial in externalities. He said deny self, have done with choosing, wishing, planning, arranging for self.  Choose no more, will no more, except to will that God shall will…I deny self when I hand over the keys of the citadel to the king and say, Enter and reign in every chamber of the being, in all possibilities of the soul (G. Campbell Morgan, The Westminster Pulpit, (Grand Rapids: Baker, 1954) Volume I, pp. 43-44).

So, Jesus must not only be first in one’s affections, but his will must come first in one’s life. An individual’s will must be submitted to the will of Jesus Christ.

3.) Luke 14:33: ‘So therefore, no one of you can be My disciple who does not give up all his own possessions.’
William Hendriksen explains the meaning of this verse in these words, ‘Wholehearted devotion, all–out loyalty, complete self denial, so that one places himself, his time, his earthly possessions, his talents etc., at the disposal of Christ, is what Jesus asks’
(William Hendriksen, New Testament Commentary, The Gospel of Luke (Grand Rapids: Baker, 1981), p. 737).

As a matter of summation, then, what Jesus is calling for in these verses is a forsaking of everything and the unconditional surrender of self to him as Lord if we are to become his disciple. These are the conditions he clearly sets forth for entering into a relationship with himself. It is a commitment that is necessary for entering the kingdom of God. Apart from this commitment to become his disciple we cannot be saved.
In order to show this is an accurate interpretation of Jesus’ teaching in Luke 14 it is essential that we look carefully at a number of additional passages that deal with Jesus’ teaching on discipleship. These are Mark 8:34-37, John 12:24-26, Matthew 11:28-30 and Mark 10:17-22. These passages reveal three general word pictures used by Jesus which are descriptive of his teaching on salvation and discipleship: the cross, the yoke and the grain of wheat. They each illustrate the attitude towards self we must adopt if we are to be rightly related to him. They teach us that a Christian is one who has died to his life, in this world, and given himself wholly to Christ, to love him supremely and serve him exclusively. We cannot follow Christ and possess eternal life unless these word pictures are descriptive of our lives.

Mark 8:34-37: The Cross

If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it. For what does it profit a man to gain the whole world, and forfeit his soul? For what shall a man give in exchange for his soul? (Mk. 8:34–37. Cf. Lk. 9:23–27).

This is another foundational passage related to discipleship. In fact, Mark 8:34 is in principle the same verse as Luke 14:27. But in Mark 8 Jesus amplifies the verse, so we will understand exactly what he means. Whatever it means in Mark 8:34 is what it means in Luke 14:27.
These words of Jesus to his disciples and the multitudes follow the incident of Peter’s attempt to dissuade the Lord from the path of the cross. Peter appeals to him to spare himself. Peter’s admonition springs from loving concern, but it is met with a stern, severe rebuke from Jesus. His reply to Peter is both revealing and instructive for it reveals to us the master principle that governed the life of Christ. And it is this initial response to Peter which forms the backdrop to his additional comments to all the disciples and the multitudes. Jesus utterly rejects Peter’s suggestion, actually ascribing it to Satan, and then says to Peter: ‘You are not setting your mind on God’s interests, but man’s (Mk. 8:33).’ Here Jesus sets forth a contrast between two life principles: God’s interests and man’s interests. And he reveals that the two are in conflict with one another. But he leaves us in no doubt as to which principle dominated his life. Jesus was controlled by one master passion: To know and do the will of God no matter what the cost to himself. Jesus’ life was not governed by his own interests, but those of his Father’s. As he himself stated over and over again: ‘For I have come down from heaven, not to do My own will, but the will of Him who sent Me’ (Jn. 6:38). Self interest is the very antithesis of the life of Christ. His one holy passion was the will of God, for the glory of God, even if it meant persecution, suffering and death on a cross!
There is the stark contrast here between man’s interests and God’s interests. It forms the context in which Jesus teaches about the cross and what it means to follow him. Being his follower means adopting the same attitude towards my life that he had towards his. After calling the multitudes and the disciples to himself Jesus says that if any man would come after him he must do three things: deny himself, take up his cross, and follow him. What does this mean?

Deny self: This means a turning from self–will, renouncing living for self. John Stott says: ‘Self denied…is not to deny things to myself, but to deny myself to myself. It is to say no to self and yes to Christ; to repudiate self and acknowledge Christ’ (John Stott, Basic Christianity (Grand Rapids: Eerdmans, 1972), p. 111).

Take up the cross : A cross is an instrument of death and is used in a metaphorical sense by Jesus. When the term is used in conjunction with the phrase ‘deny self’, it carries the idea of dying to my right to myself and of living to promote my own interests. John Stott comments: ‘To take up a cross is to put oneself into the position of a condemned man on his way to execution. In other words, the attitude to self is that of crucifixion. Everyday the Christian is to die. Everyday he renounces the sovereignty to his own will. Everyday he renews his unconditional surrender to Jesus Christ.’ (John Stott, Basic Christianity (Grand Rapids: Eerdmans, 1972), pp. 111-112).

Follow me: The tense of this verb indicates that it means to continually follow. Thayer’s Greek English Lexicon of the New Testament states that the Greek word follow means ‘to join one as a disciple, to become or be his disciple.’ To follow Jesus therefore means a death to self to become his disciple. I cease to live for my sake in order that I might live for his sake.
Why the imperative call to deny self, take up a cross and follow Jesus? ‘For’, he says, ‘whosoever will save his life shall lose it, but whosoever shall lose his life for my sake and the gospel’s the same shall save it’ (Mk. 8:35).  The key to understanding the meaning of this verse is the word lose.  The Greek ‘lose’ is precisely the same Greek word that is translated perish in other parts of the New Testament. It means to die eternally:

The Lord is not…wishing for any to perish, but for all to come to repentance (2 Peter 3:9).

For God so loved the world, that he gave his only begotten Son, that whoever believes in Him should not perish, but have eternal life (Jn. 3:16).

To insure that we fully understand the issues involved Christ further explains and emphasizes his point in verses 36-37:

For what does it profit a man to gain the whole world, and forfeit his soul? For what shall a man give in exchange for his soul?

Jesus is saying that if a man does not deny self, take up a cross and commit to be his follower or disciple then that man will perish—he will forfeit his soul. Jesus makes this same point in John 10:27-28 where he once again uses the word ‘follow’ as a characteristic of his sheep:

My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand.

Who are the true sheep of the Lord Jesus? Who are the ones who hear his voice, to whom he gives eternal life and who will therefore never perish? It is those who follow him; those who commit themselves to him to become his disciples. The issue is one of eternity and salvation.  Both William Hendriksen and R.C.H. Lenski make this point in their comments on Mark 8:34:

This is not self denial in the current sense of the word but true conversion, the very first essential of the Christian life (R.C.H. Lenski, Interpretation of St. Mark’s Gospel (Minneapolis: Augsburg, 1961), p. 348).

Together the three (deny self, take up a cross, and follow me) indicate true conversion followed by a life long sanctification (William Hendriksen, New Testament Commentary, The Gospel of Mark (Grand Rapids: Baker, 1975), p. 330).

Based upon the meaning and contextual interpretation of the words Jesus used one can only conclude that Mark 8:34 is stating a requirement for salvation. This scripture clearly says that one cannot become a Christian without a commitment to Christ as a disciple. In Luke 14:27, the parallel passage to Mark 8:34, Jesus also relates discipleship to salvation. In Mark 8 Jesus says one must become his disciple or he will perish. In Luke 14 he amplifies for us the conditions which must be fulfilled if one would become his disciple. It is obvious from our study of the above passage that when Jesus uses the term ‘disciple’, he uses it as a synonym for the term Christian. To become a disciple, therefore, is to become a Christian. To become a Christian is to become a disciple. Thus, the whole passage in Luke 14 is the setting forth of his conditions for entering the kingdom of God. William Hendriksen’s comments on the importance of obeying Christ’s demands in Mark 8:34 and Luke 9:23 to deny self and take up a cross are worth noting:

In the next three verses…the obligation to be converted, etc., and the reward that results are brought into sharp contrast with the loss experienced by those who refuse to deny themselves, to take up their cross, and to follow Jesus…Accordingly, with an implied ‘Let him not refuse,’ there follows…For whoever would save his life shall lose it, but whoever loses his life for my sake, he shall save it. Meaning: the individual who would—or ‘should wish to’—save his life shall lose it. Exactly what is it that he wishes to save? Answer: his life, that is, himself…This man clings to that sinful life of his, holding on to it tenaciously…On the other hand, whoever loses his life ‘for my sake,’ he shall save it. One loses his life in the present sense by devoting oneself completely to Christ, to the service of those in need, to the gospel (Cf. Mark 8:35). Note that Christ lays claim to absolute devotion. This proves that he regards himself as Lord of all, and that the evangelist was fully aware of this! The person who offers this devotion saves his life, that is, his soul, or as we can also say, himself…It is only by losing oneself—looking away from self in order to serve the Master and his ‘little ones’ (Cf. Matt. 25:40)—that one can ever be saved…For the sinner salvation is impossible apart from obedience to this rule (William Hendriksen, New Testament Commentary, The Gospel of Luke (Grand Rapids: Baker, 1978), pp. 498-500).

In light of these passages it is clear that Jesus never taught that an individual could become a Christian and then at a later time make a secondary wholehearted commitment to him as a disciple. Jesus does not separate being a Christian from being a disciple. They are interchangeable terms. According to Jesus, if one is not a disciple he is not a Christian. When he calls men to himself to be saved he calls them to a discipleship commitment—to the taking up of a cross to crucify self to become a follower. And scripture teaches that all who truly belong to Christ have done that: ‘Now those who belong to Christ Jesus have crucified the flesh with its passions and desires’ (Gal. 5:24). There are a number of other examples which amplify and highlight this emphasis in the teaching and evangelism of Jesus.

Matthew 11:28-30: The Yoke

Come to Me, all who are weary and heavy–laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls. For My yoke is easy, and My load is light.

In Mark 8 and Luke 14 Jesus uses the image of the cross to communicate the conditions of discipleship. Here he refers to a yoke. What does Jesus mean by his yoke? In Jewish culture the yoke was used to harness animals, to control them and bring them into submission to one’s will, so that they could be used in labor. In this passage (Mt. 11), Jesus issues an invitation to men to come to him to find rest for their souls. He sets forth an invitation, a condition and a promise. The invitation is ‘come to me’. The promise is rest and the condition is ‘take my yoke upon you.’ Man is restless and burdened. Why? Because he is ruled by self and not by God. What Jesus is saying is that he can give us rest but it requires a certain kind of commitment. We must bend our necks under his yoke and come into submission to his authority and teaching. We must be willing to adopt the same heart towards self that Jesus himself has. He tells us in this passage that he is meek and humble in heart. His whole life is dominated and governed by God and his will and interests. If we would come to him and find rest we must repudiate self and selfish interests and submit ourselves to Jesus as Lord—to yield to his yoke, his authority and control. James Montgomery Boice makes these observations on the meaning of Christ’s yoke:

In one of Jesus’ most important sayings about discipleship…the Lord pictures discipleship as putting on a yoke. This suggests a number of things, but chiefly it suggests submission to Christ for His assigned work. It is the picture of an animal yoked to others as well as to a plow.
A yoke is also the connection between submission and subjection. ‘Submit’ comes from the two Latin words sub (meaning ‘under’) and mitto, mittere (meaning ‘to put’ or ‘place’). So submission means putting oneself under the authority of another. ‘Subject’ also comes from two Latin words, in this case sub (meaning ‘under’) and iacto, iactare (meaning ‘cast’ or ‘throw’). It means being put under the authority of another. In other words, although the first word has an active sense (I put myself under another’s authority) and the second word has a passive sense (I am placed under that authority), the idea is nevertheless essentially the same. Moreover, it is connected with ‘yoke’ in this way. In ancient times it was customary for a ruler, when he had conquered a new people or territory, to place a staff across two upright poles, perhaps four feet off the ground, and require the captured people to pass under it. By this act they passed under his yoke or submitted to his authority. When Jesus used this image He was saying that to follow Him was to submit to Him. It was to receive Him as Lord of one’s life
(James Montgomery Boice, Christ’s Call to Discipleship (Chicago: Moody, 1986), p. 19).

John 12:24-26: The Grain of Wheat

Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains by itself alone; but if it dies it bears much fruit. He who loves his life loses it; and he who hates his life in this world shall keep it to life eternal. If anyone serves Me, let him follow Me; and where I am, there shall My servant also be; if anyone serves Me, the Father will honor him.

Jesus gives us yet another word picture here which is descriptive of both his own life and that of the Christian. Again he is illustrating what it means to come into a saving relationship with himself. First of all, he depicts himself as a grain of wheat in describing his death on the cross. He is using a principle drawn from the physical world to teach a spiritual truth. What is that truth? Fruitfulness and life is born out of death. It is only as the grain of wheat falls into the ground and dies that it produces fruit. Just so, unless the Son of Man goes to the cross there will be no fruit, but if he dies there will be much spiritual fruit for the kingdom of God.
Through this word picture Jesus tells us the attitude he has towards his own life. His life is not lived unto himself but totally for the sake of others—first and foremost for his Father and then for people. He constantly gives of himself even to the point of death.
Jesus then applies this principle to all who would be his followers. He says there are two fundamental attitudes that we can adopt towards our life in this world: that of love and that of hatred. Jesus says that if we love our life we will lose it, but if we hate it we will keep it to life eternal. We must understand the word hate here in the same way that Jesus used it in Luke 14. He means that nothing is to take priority over himself and the kingdom of God in our hearts. Everything else is to be loved less. Our lives are not to be our highest priority. We are not here to live for ourselves but for our Lord. We are not to literally hate ourselves but our love for God and his kingdom must take absolute priority over our lives. If we love our life more than Christ we will lose it. This word lose is the same word Jesus uses in Mark 8 which means to perish. He is speaking here about eternal death and eternal life.
He then states that to be his servant we must follow him. If we would gain eternal life and truly know Christ there must be a death to self. I must become, in a figurative sense, a grain of wheat which falls into the ground and dies. I must come to an end of living for myself and this world. I commit myself unreservedly to Christ to be his follower—to love him supremely and to serve him exclusively. If I do not do this Jesus says I will perish. He says the same thing in Mark 8. We die to ourselves that we might live for God and his will and the result is fruit. The apostle Paul writes of this in Romans 12:1 where he exhorts believers to continually offer themselves to God as a living sacrifice: ‘I urge you therefore brethren by the mercies of God to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.’ F.F. Bruce makes these comments on the meaning of Jesus’ teaching about the grain of wheat in John 12:24:

The principle stated in verse 24 is of wide application; in particular, if it is true of Jesus, it must be true of his followers. They too must be prepared to renounce present interests for the sake of a future inheritance. This is a Johannine counterpart to the Synoptic saying about the disciple’s obligation to take up his cross and follow his Master (cf. Mark 8:34-38). To love one’s life here means to give it priority over the interests of God’s kingdom; similarly to hate one’s life is to give priority over it to the interests of God’s kingdom (F.F. Bruce, The Gospel of John (Grand Rapids: Eerdmans, 1983), p. 265).

The New Testament scholar, D.A. Carson, gives these insightful and sobering observations in explaining the essence of Jesus’ teaching:

But if the principle modelled by the seed—that death is the necessary condition for the generation of life—is peculiarly applicable to Jesus, in a slightly different way it is properly applied to all of Jesus’ followers…The movement of thought in this passage runs from Jesus’ uniquely fruitful death (the death of one seed producing many living seeds) to the mandated death of Jesus’ followers as the necessary condition of their own life. The person who loves his own life will lose it: it could not be otherwise, for to love one’s life is a fundamental denial of God’s sovereignty, of God’s rights, and a brazen elevation of self to the apogee of one’s perception, and therefore an idolatrous focus on self, which is the heart of all sin. Such a person loses his life, i.e. causes his own perdition. By contrast, the one who hates his life (the love/hate contrast reflects a semitic idiom that articulates fundamental preference, not hatred on some absolute scale…) will keep it for eternal life (cf. Mk. 8:35 par…). This person denies himself, or, to use another of Jesus’ metaphors, takes up his cross daily (Mk. 8:34 par.), i.e. he chooses not to pander to self–interest but at the deepest level of his being declines to make himself the focus of his interest and perception, thereby dying.
A second contrast emerges in v. 25. The man who hates his life in this world will keep it for eternal life…These choices cannot be acts of mere self–abnegation. Self must be displaced by another; the endless, shameless focus on self must be displaced by focus on Jesus Christ, who is the supreme revelation of God
(D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans, 1991), pp. 438-439).

The theme of Jesus’ teaching in John 12 is that of fruit. This is an important theme throughout the New Testament:

• Romans 7:4 states that a believer is united to Christ with the ultimate purpose of bearing fruit unto God.
• In John 12 Jesus defines what conditions are necessary for union with Christ to take place that fruit might be produced: a death to self with a corresponding commitment to Christ to be his follower or disciple.
• John 15:8 says that we are to bear much fruit and so prove to be Christ’s disciple. Only a disciple can bear fruit. And a true disciple is one who has met the conditions set forth by Jesus in Luke 14, Mark 8, Matthew 11 and John 12.
• Romans 6:22 states that fruit can only come from a heart and life that is wholly consecrated to God .

Discipleship is the essence of true Christianity. All who would come into the kingdom of God must submit their lives to Christ as his disciple to be his follower. This is evident in the commission that Christ gives to his disciples in Matthew 28:19-20 in the preaching of the gospel:

All authority in heaven and hearth has been given to Me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you, And lo I am with you always even to the end of the age.

This passage of scripture is known as the Great Commission. It is the Savior’s commission to his followers to go into all the world and ‘make disciples.’ 
The Lord himself has already defined the word disciple in Luke 14. Therefore the word is going to retain the same meaning in Matthew 28. He is commissioning his followers to carry on the same ministry he has been engaged in—that of bringing men and women to himself through the preaching of the gospel. To ‘make disciples’ is to bring men and women to the kind of commitment that is defined by Jesus in Luke 14. Such people then become disciples or true converts. Then we are told to baptize them and teach them. Who does the word them refer to? Clearly to those who have been ‘made disciples’. We are to baptize and then teach those who have become disciples. This passage is not dealing only with a process of growth in discipleship, but with that point of commitment where an individual becomes a true follower of the Lord Jesus Christ. The Lord is commissioning his disciples to carry on the same kind of evangelism he has been involved in throughout his ministry.  One clear example of this is seen in the incident of the rich young ruler.

The Rich Young Ruler

And as He was setting out on a journey, a man ran up to Him and knelt before Him and began asking Him, ‘Good teacher, what shall I do to inherit eternal life?’ And Jesus said to him, ‘Why do you call Me good? No one is good except God alone. You know the commandments, Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’ And he said to him, ‘Teacher I have kept all these things from my youth up.’
And looking at him, Jesus felt a love for him, and said to him, ‘One thing you lack: go and sell all you possess and give to the poor and you shall have treasure in heaven, and come follow Me.’ But at these words his face fell and he went away grieved, for he was one who owned much property (Mk. 10:17-22).

This passage of Scripture is very important as it relates to our present study. This man comes to Jesus earnestly seeking the way of eternal life. He specifically asks the Lord what he must do to be saved. And Jesus tells him that he lacks one thing. He must sell all he possesses, give the proceeds to the poor, and follow him. Again we are confronted with this key word—follow. This is the same condition Jesus lays before the multitudes in Luke 14: ‘Whoever does not take up his cross and follow Me cannot be My disciple…No one of you can be My disciple who does not give up all his own possessions’ (Lk. 14:27,33). The Lord places this condition before the young ruler as a condition for salvation.  If he would enter the kingdom of God and inherit eternal life he must forsake all and follow Christ. As we have already seen the word ‘follow’ means to become a disciple. He can gain eternal life if he is willing to become a disciple. This means unreserved surrender to Christ as Lord. Walter Chantry makes the following comments:

Often Christ turned crowds away by insisting that ‘whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple’ (Lk. 14:33). He was not speaking of abundant life nor of ‘victorious’ giants of the faith…He demanded this turning from everything to himself as a condition of discipleship for everyone. The young ruler would turn from earthly riches to heavenly or he would cling to earthly riches and perish…The sinner must know that Jesus will not be a Savior to any man who refuses to bow to him as Lord…Christ knew nothing of the man–made twentieth–century suggestion that taking Jesus as Lord is optional. For him it was no second step which is essential for great blessings but unnecessary for entering God’s kingdom.  The altered message of today has deceived men and women by convincing them that Jesus will gladly be a Savior even to those who refuse to follow him as Lord.  It simply is not the truth! Jesus’ invitation to salvation is, ‘Come, follow me’…Practical acknowledgment of Jesus’ Lordship, yielding to his rule by following is the very fibre of saving faith…Believing is obeying. Without obedience, you shall not see life! Unless you bow to Christ’s scepter you will not receive the benefits of Christ’s sacrifice. That is just what Jesus said to the ruler (Walter Chantry, Today’s Gospel – Synthetic or Authentic? (Edinburgh: Banner, 1970), pp. 55, 59-60).

Christ preached the law to the rich young ruler to bring him under conviction and to repentance. He put his finger on the young man’s idol and demanded a forsaking of that idol if he would inherit eternal life. Jesus did not tell the rich young ruler simply to ‘believe’ in him. He commanded him to become a disciple. This is Jesus’ message in evangelism, a call to discipleship. Thus, in Matthew 28:18–20 he is commissioning his disciples to follow his example.
It is clear from these passages that Christ taught that salvation requires a commitment to him as Lord. To understand why this is true we need to understand how Jesus’ teaching relates to the gospel message itself.

Matthew 7:13-24: Beware of False Prophets

Enter the narrow gate; for the gate is wide and the way is broad that leads to destruction and many are those who enter by it. For the gate is small, and the way is narrow that leads to life, and few are those who find it. Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves (Mt. 7:13–15).

Christ warns that the gate is strait and the way is narrow that leads to life. It is narrow because Christ is the only way and because the conditions required for those who would enter are difficult. We do well to heed Jesus’ words of warning in Matthew 7: ‘Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves’ (Mt. 7:15). False prophets proclaim a false message resulting in false assurance. They dilute the demands of the gospel by making the gate wide and the way broad. Such teachers and preachers may acknowledge Christ as Lord, by affirming his deity, but deny that a commitment to him as Lord is necessary for salvation. But acknowledging the title or position of Jesus theologically and submitting to him as Lord are very different. Jesus tells us that those who profess his deity without a corresponding submission of life will not enter heaven. Only those who do the will of God will enter heaven:

Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven; but 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 prophecy in your name, and in Your name cast out demons, and in Your name perform many miracles?’ And I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’

The people Jesus mentions are sincere and orthodox in their view of Christ but they are lost. Jesus says the reason is that they practice lawlessness. 1 John 3:4 says, ‘Sin is lawlessness.’ Lawlessness is a heart of rebellion against God. A heart of self–will and self–rule. These people profess Christ as Lord but they do not submit to him as Lord to do his will. In preaching the gospel we must call men to Christ, but in doing so, we must impress upon them what that will mean. If we minimize Christ’s demands for repentance and faith we will in effect be wolves in sheep’s clothing—false prophets declaring to men a wide gate and a broad way of salvation. Martyn Lloyd–Jones gives this warning about the false prophets of Matthew 7:

We are told at the very outset of this way of life, before we start on it that if we would walk along it there are certain things which must be left outside, behind us. There is no room for them because we have to start by passing through a strait and narrow gate…The first thing we leave behind us is what is called worldliness. We leave behind the crowd and the way of the world…Our Lord is warning us against the danger of an easy salvation, against the tendency to say—Just come to Christ as you are and all is going to be well. No, the gospel tells us at the outset that it is going to be difficult. It means a radical break with the world…Yes, but still narrower and still straiter, if we really want to come into this way of life, we have to leave our ‘self’ outside. And it is there of course that we come to the greatest stumbling–block of all. It is one thing to leave the world, and the way of the world, but the most important thing in a sense is to leave our self outside. Have no illusion about this…for he who would enter by this gate must say goodbye to self. It is a life of self-abasement, self humiliation. ‘If any man will come after Me’—what happens? Let him deny himself (the first thing always), and take up his cross and follow Me. But self denial, denial of self, does not mean refraining from various pleasures and things that we may like. It means to deny our very right to ourself. We leave our self outside and go through the gate saying, ‘Yet not I but Christ liveth in Me.’
In the same way it (the false prophet’s teaching) does not emphasize repentance in any real sense. It has a very wide gate leading to salvation and a very broad way leading to heaven. You need not feel much of your own sinfulness; you need not be aware of the blackness of your own heart. You just decide for Christ and rush in with the crowd and your name is put down and is one of the large number of decisions reported by the press.
Repentance means that you realize that you are a guilty vile sinner in the presence of God; that you deserve the wrath and punishment of God, that you are hell–bound. It means that you begin to realize that this thing called sin is in you; that you long to get rid of it, and that you turn your back on it in every shape and form. You renounce the world whatever the cost, the world in its mind and outlook as well as its practice, and you deny yourself, and take up the cross and go after Christ. Your nearest and dearest and the whole world may call you a fool, or say you have religious mania. You may have to suffer financially, but it makes no difference. That is repentance. The false prophet does not put it like that. He heals ‘the hurt of the daughter of My people slightly, simply saying that it is all right and that you have but to come to Christ, ‘follow Christ,’ or ‘become a Christian’
(D. M. Lloyd–Jones, Sermon on the Mount (Grand Rapids: Eerdmans, 1981), Vol. 2, pp. 221, 224-225, 248-249).

Jesus’ Definition of the Word Disciple

The yoke, the cross, the grain of wheat, a follower, a servant —these are all terms used by Jesus to describe his radical teaching on what it means to truly know him. But much of his teaching is misinterpreted, misunderstood and misapplied. Many evangelical teachers today view discipleship as a process of sanctification or as a second, deeper commitment, not having anything to do with the conditions for entering the kingdom of God.
The word disciple is the Greek word mathetes, which means a learner. However, this definition is inadequate when used in relationship with Jesus Christ for he amplifies the term far beyond its basic Greek meaning. Just as the word for love, as normally used in Greek culture, was expanded and redefined by the writers of the New Testament, so the term disciple is given a whole new depth of meaning by Jesus. The normative meaning of the term in the Jewish and Greek cultures of Jesus’ day was that of one who committed himself to a teacher to become a learner. But when scripture uses the term in relation to Jesus Christ it gives an expanded meaning to the term for the obvious reason that we are not merely dealing with a human teacher in Jesus, but with the incarnate God! Our concept of discipleship must be according to Jesus’ definition and his words must be the standard by which we define the term. It is true that a disciple of Jesus will be a learner. But a disciple of Jesus is more than a learner, he is a follower who has denied self, taken up a cross and forsaken all to live for Christ and his kingdom. And according to Jesus, only a disciple is a true Christian.

The Demands of Discipleship and the Gospel

How does the discipleship teaching of Jesus fit into the overall scheme of the gospel of grace and salvation?  To properly interpret this, we must understand the purpose of creation. We were not only created by God, but created to fulfil a specific purpose. Colossians 1:16 says that all things have been created ‘by Him and for Him.’ We have been created for God. He, himself, is to be the supreme purpose for our existence and the object of our love: ‘I am the Lord your God…you shall have no other gods before Me’ (Ex. 20:2-3).
This is reiterated by the Lord Jesus when he says that the first and greatest of all the commandments is: ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind’ (Mt. 22:37). God himself is to be the center of our lives. He is to have first place in our affections, the preeminent place in our hearts. No other person or thing must be allowed to displace him from his rightful place in our hearts. And no other purpose should be more important than knowing and doing the will of God. My own personal will, ambitions or interests, or those of another should never to take precedence over the will of God.
Man was created to be under God’s authority, to love him supremely, and to live in obedience to his will. Man’s fundamental problem, however, is that he does not live this way. He has rebelled against his Creator and does not live to fulfil God’s will but his own. The Bible calls this sin. God no longer holds his rightful place in the heart of man. The pursuit of personal happiness and self rule dominates the life rather than God.  Men do not live under God’s rule but have become authorities unto themselves, living independently of him. Man is alienated and separated from God and is not rightly related to him as a person. Man exists in a state of sin and produces specific acts of sin.

The Gospel and Salvation

The gospel is a message of reconciliation. It tells us that the just demands of God’s law, to which all men are accountable have been fulfilled through the life and death of Christ. But salvation means much more than a declaration of forgiveness, acceptance with God and the assurance that one has been delivered from hell. It means cleansing from guilt and defilement. But it also means restoration to a relationship with God. An individual repents of sin and rebellion, and God takes his rightful place in the life. That person now begins to fulfil the purpose for which he was created. He now no longer lives for himself but for Jesus Christ. In other words, salvation is deliverance from sin—its guilt and its dominion and power. Repentance is a turning from sin and selfishness with wholehearted commitment to God. This is conversion.

Scripture clearly teaches that repentance is a necessary condition for salvation along with faith. The Bible presents repentance as a separate and distinct concept from faith. They are two completely different Greek words, and they mean entirely different things, though in the experience of salvation or conversion, they are indivisible. J.I. Packer writes, ‘The gospel is a summons to faith and repentance. All who hear the gospel are summoned by God to repent and believe’ (Acts 17:30, John 6:29). Faith and repentance are both acts, and acts of the whole man.’8 John Calvin makes the following comment: ‘The sum of the gospel is held to consist in repentance and forgiveness of sins (Luke 24:47, Acts 5:31). Any discussion of faith, therefore, that omitted these two topics would be barren and mutilated and well nigh useless.’9 That repentance is necessary for salvation but is used as a separate concept from faith is seen in the following verses:

Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance for forgiveness of sins should be proclaimed in His name to all nations, beginning from Jerusalem (Luke 24:46-47).

Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand: repent and believe in the gospel’ (Mark 1: 14,15).

Unless you repent, you will all likewise perish (Luke 13:3).

Therefore having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent (Acts 17:30).

I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ (Acts 20:20,21).

The Lord is not…wishing for any to perish, but for all to come to repentance (2 Peter 3:9).

The word of God clearly states that repentance and faith are both necessary for salvation. Delete either one and you do not have biblical salvation or a biblical gospel. Faith without repentance cannot save because the Lord Jesus clearly says, ‘Except ye repent ye will all likewise perish’ (Luke 13:3). And repentance without faith cannot save because it is faith that justifies. Therefore we must conclude that salvation is the result of repentant faith. Both must be present.
It is also important to note that this call to repentance is not to be understood as something which applies only to the Jews in a different dispensation. The Lord Jesus commanded that it be preached as a part of the great commission to the whole world (Luke 24:44) and Paul in summing up the gospel that he preached to both Gentiles and Jews (Acts 20:19-20) said it consisted of repentance toward God and faith in the Lord Jesus Christ.
Since repentance is necessary for salvation, what precisely is biblical repentance? In other words, if an individual is going to repent, what is that going to mean? How is this truth to be applied? The Bible answers this in the teaching of Jesus. In the passages we have looked at Jesus is defining and applying the truth of repentance.  He tells us what it means in practical terms. The specific things which Jesus mentions in Luke 14—other relationships, one’s own life, possessions—are the very things which can displace God from his rightful place of preeminence in the heart. These are idols and Jesus says they must be torn down and cast away. Jonathan Edwards underscores this truth in these words:

The apostasy of man summarily consists in departing from the true God, to idols; forsaking his Creator and setting up other things in his room…The gods which a natural man worships, instead of the God that made him, are himself and the world…They are not willing to accept Christ; for in doing so, they must of necessity part with all their sins; they must sell the world, and part with their own righteousness…He is a Savior appointed of God; he anointed him, and sent him into the world. And in performing the work of redemption, he wrought the works of God; always did those things that pleased him; and all that he does as a Savior, is to his glory. And one great thing he aimed at in redemption, was to deliver them from their idols, and bring them to God (The Works of Jonathan Edwards, Volume 2, Discourse: Men Naturally are God’s Enemies, pp. 132, 138-139).

Finally Jesus gives the warning in Luke 14:28–32 to count the cost of becoming his disciple. Why? Because he is in this world to build and to battle. He is here to further his kingdom. Any man who comes to him must forsake all (Lk. 14:33), submit his life to Jesus Christ as Lord and follow him to live for his kingdom. This is the nature of repentance.  J.I. Packer makes this point in the following comments:

Repentance is more than just sorrow for the past; repentance is a change of mind and heart, a new life of denying self and serving the Savior as King in self’s place…More than once Christ deliberately called attention to the radical break with the past that repentance involves. Luke 9:23,24—‘If any man will come after Me, let him deny himself and take up his cross and follow Me, whosoever will lose his life for My sake the same (but only he) will save it’.  Luke 14:26,33—‘If any man come to Me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also (i.e., put them all decisively second in his esteem) he cannot be my disciple. . .whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple.’ The repentance that Christ requires of His people consists in a settled refusal to set any limit to the claims which He may make on their lives (J.I. Packer, Evagelism and the Sovereignty of God (Downers Grove: InterVarsity, 1961), p. 72).

Christ’s call to discipleship is in principle the same call of God given to lost men and women during the Old Testament days of Ezekiel. It is a call to repentance—a turning from and forsaking of idolatry and sin:

Then some of the elders of Israel came to me and sat down before me. And the word of the Lord came to me saying, ‘Son of man, these men have set up their idols in their hearts, and have put right before their faces the stumbling block of their iniquity. Should I be consulted by them at all? Therefore speak to them and tell them, Thus says the Lord God, Any man of the house of Israel who sets up his idols in his heart, puts right before his face the stumbling block of his iniquity, and then comes to the prophet, I the Lord will be brought to give him an answer in the matter in view of the multitude of his idols, in order to lay hold of the hearts of the house of Israel who are estranged from Me through all their idols.
Therefore say to the house of Israel, Thus says the Lord God, Repent and turn away from your idols, and turn your faces away from all your abominations.’
Therefore I will judge you, O house of Israel, each according to his conduct declares the Lord God. Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. Cast away from you all your transgressions which you have committed, and make yourselves a new heart and a new spirit! For why will you die, O house of Israel? For I have no pleasure in the death of anyone who dies, declares the Lord God. Therefore, repent and live (Ez. 14:1-6, 18:30-32).

This word of the prophet is echoed in the New Testament by Jesus when he says, ‘Unless you repent, you will all likewise perish’ (Lk. 13:3). Jesus is saying is that to become a Christian, one must become a disciple. The two are synonymous terms. The Bible knows of no such concept as that taught so widely today that a person can be a Christian and yet not be a disciple. The Lord Jesus forever nullifies such a concept by his teaching. If a man does not become a disciple by denying self and enthroning Jesus as Lord, he will perish. Acts 11:26 tells us that ‘the disciples were called Christians first in Antioch.’ Before they ever received the name Christian they were called disciples.
The essence of sin is self–will and self–rule. In other words living for self. Sin is defined in 1 John 3:4 where we are told ‘sin is lawlessness.’ Vines Expository Dictionary says that lawlessness is ‘the displacement of the will of God with the will of self.’ Therefore sin in its essence is self–will. Or as John Stott puts it, ‘sin is self.’ Repentance means turning from sin. Dr. Thiessen says:

In conversion faith is the turning of the soul to God as repentance is the turning of the soul from sin (Henry Thiessen, Lectures in Systematic Theology (Grand Rapids: Eerdmans, 1979), pg. 271).

Therefore since the essence of sin is self–will, repentance is turning from self–will or self–rule and submitting the life to Jesus as Lord, thereby becoming his disciple. If a man has not dethroned self and enthroned Jesus as Lord, he is still living in self–will and self–rule and has therefore not truly repented. He will perish. Repentance is towards God. It is a change of mind toward God as the rightful ruler and authority in one’s life. The Scriptures emphasize salvation as a total concept. Justification is but one aspect of salvation. Salvation is in Jesus Christ. He is the Savior. He has done the work. It is by his merits and his alone that any individual is forgiven and accepted by God. His righteousness is imputed to the believer. But salvation becomes the personal possession of an individual only when Christ becomes the personal possession of the individual and he is in turn possessed by Christ. Salvation is applied to an individual through union with Christ when an individual receives Christ as prophet, priest and king through repentance and faith. I trust him as Savior and commit myself to him as Lord. The Westminster Confession says:

The principal acts of saving faith are, accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace (XIV.2) (Found in The Confession of Faith by A.A. Hodge (Edinburgh: Banner, 1958), p. 204).

The Confession states that saving faith involves receiving Christ for justification and also for sanctification. What it means to receive Christ for sanctification is described by the Puritan theologian John Owen in these words:

Obedience unto Christ does not consist merely in doing the things which He requireth…All obedience unto Christ proceeds from an express subjection of our souls and consciences unto Him (The Works of John Owen (Edinburgh: Banner, 1965), Volume I, pp. 134, 136).

What Owen is saying is that the process of sanctification will begin when there is first a commitment characterized by submission to Christ. The process flows out of the commitment. John Murray points out that the term sanctification in Scripture has two meanings: an initial commitment and consecration of the life to Christ from the world and sin, which he calls ‘definitive sanctification’, and the process of growth in the Christian life. He describes it in these terms:

When we speak of sanctification we generally think of it as a process by which the believer is gradually transformed in heart, mind, will, and conduct, and conformed more and more to the will of God and to the image of Christ, until at death the disembodied spirit is made perfect in holiness, and at the resurrection his body likewise will be conformed to the likeness of the body of Christ’s glory. It is biblical to apply the term ‘sanctification’ to this process of transformation and conformation. But it is a fact too frequently overlooked that in the New Testament the most characteristic terms that refer to sanctification are used, not of a process, but of a once–for–all definitive act. We properly think of calling, regeneration, justification, and adoption as acts of God effected once for all, and not requiring or admitting of repetition. It is of their nature to be definitive. But a considerable part of the New Testament teaching places sanctification in this category. We are… compelled to take account of the fact that the language of sanctification is used with reference to some decisive action that occurs at the inception of the Christian life, and one that characterizes the people of God in their identity as called effectually by God’s grace. It would be, therefore, a deflection from biblical patterns of language and conception to think of sanctification exclusively in terms of a progressive work…What is this sanctification?…The person who lives in sin, or to sin, lives and acts in the realm of sin—it is the sphere of his life and activity. And the person who died to sin no longer lives in that sphere. His tie with it has been broken, and he has been translated into another realm…This is the decisive cleavage that the apostle has in view; it is the foundation upon which rests his whole conception of a believer’s life, and it is a cleavage, a breach, a translation as really and decisively true in the sphere of moral and religious relationship as in ordinary experience of death. There is a once–for–all definitive and irreversible breach with the realm in which sin reigns in and unto death…This means that there is a decisive and definitive breach with the power and service of sin in the case of every one who has come under the control of the provisions of grace (emphasis mine) (Collected Writings of John Murray (Edinburgh: Banner, 1977), Volume 2, pp. 278-280).

A saved man is a man who has received Christ as Savior and Lord. He is both justified and sanctified. He is regenerated and converted. Because of union with Christ and a new nature, he lives a life in conformity to Jesus Christ in the power of his resurrection by the enabling of the indwelling Spirit. Where there is no submission to Christ as Lord there simply is no true Christianity. James Montgomery Boice offers this sober warning regarding the salvation teachings of the Lord Jesus Christ:

There is a fatal defect in the life of Christ’s church in the twentieth century: a lack of true discipleship. Discipleship means forsaking everything to follow Christ. But for many of today’s supposed Christians—perhaps the majority—it is the case that while there is much talk about Christ and even much furious activity, there is actually very little following of Christ Himself. And that means in some circles there is very little genuine Christianity. Many who fervently call Him ‘Lord, Lord’ are not Christians (Matthew 7:21)…There are several reasons that the situation I have described is common in today’s church. The first is a defective theology that has crept over us like a deadening fog. This theology separates faith from discipleship and grace from obedience. It teaches that Jesus can be received as one’s Savior without being received as one’s Lord…Discipleship in not a supposed second step in Christianity, as if one first became a believer in Jesus and then, if he chooses, a disciple. From the beginning, discipleship is involved in what it means to be a Christian….Is ‘faith’ minus commitment a true biblical faith?…If faith without works is dead—how much truer is it that faith without commitment is dead…True faith involves these elements: knowledge…heart response…and commitment, without which ‘faith’ is no different from the assent of the demons who ‘believe…and shudder’ (James 2:19) (James Montgomery Boice, Christ’s Call to Discipleship (Chicago: Moody, 1986), pp. 13, 14, 16, 21).

A.W. Tozer makes these comments:

The sinner is actually a rebel against properly constituted authority. That is what makes sin—sin. We are rebels. We are sons of disobedience. Sin is the breaking of the law and we are in rebellion and we are fugitives from the just laws of God while we are sinners. The root of sin is rebellion against law, rebellion against God. Does not the sinner say, I belong to myself. I owe allegiance to no one unless I choose to give it. That is the essence of sin. Thus in repentance, we reverse that relationship and we fully submit to the Word of God and the will of God as obedient children. We have no basis to believe that we can come casually and sprightly to the Lord Jesus and say, I have come for some help, Lord Jesus. I understand that you are the Savior so I am going to believe and be saved and then I am going to turn away and think about the other matters of lordship and allegiance and obedience at some other time in the future.
I warn you, you will not get help from Him in that way for the Lord will not save those whom He cannot command. He will not divide His offices. You cannot believe on a half Christ. We take Him for what He is, the anointed Savior and Lord who is King of Kings and Lord of Lords
(A. W. Tozer, I Call It Heresy (Camp Hill:Christian Publications, 1974), pp. 9, 14-16. 18-20).

The Bible makes it very clear that submission to the Lordship of Christ is a necessary condition for salvation. This is seen not only in Mark 8:34-37 but also is clearly stated or implied in the following verses:

For to this end Christ died and lived again, that He might be Lord both of the dead and of the living (Rom. 14:9).

That if you confess with your mouth Jesus as Lord, and shalt believe in your heart that God raised Him from the dead, you shall be saved (Rom. 10:9).

But now having been freed from sin and enslaved to God you derive your benefit, resulting in sanctification, and the outcome, eternal life (Rom. 6:22).

He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf (2 Cor. 5:15).

For they themselves report about us what kind of reception we had with you, and how you turned to God from idols to serve a living and true God (I Thes. 1:9)

The Issue Of Works

The Bible clearly teaches that salvation is a gift of God and not of works lest any man should boast (Ephesians 2:8,9). Conservative evangelicals emphasize and rightly so, that no man can work his way to heaven. They preach consistently and forcefully against good works as a basis for salvation. They preach the need of turning by faith to Christ alone as the Savior, resting in his finished work and in the merits of his shed blood and righteousness. We commonly hear, ‘Baptism will not save you, church membership will not save you, tithing, witnessing, your moral life, your good deeds, your fastings, your prayers, indulgences, etc. None of these things can give you a standing before God.’
There must indeed be a turning from all self–righteousness if one is to come to know Jesus Christ as Savior. However, many of the same evangelicals who preach the need to turn from self–righteousness in order to be saved will not preach repentance from self–will and self–rule. Why? Many wrongly believe that demanding men to turn from self–will adds works to the gospel of grace. The question is this: What is the difference between turning from self–righteousness to Jesus as Savior and self–will to Jesus as Lord? If the one is a form of works then so is the other.
The fact is, neither of them is works. Repentant, saving faith is a gift from God. Faith is a gift from God (Eph 2:8) as is repentance (Acts 11: 18): ‘When they heard these things, they held their peace and glorified God saying, Then hath God also to the Gentiles granted repentance unto life.’
Jesus Christ is both Savior and Lord. He cannot be divided. If a man comes to Jesus he comes to him as he is, as both Lord and Savior. There must be a turning from self–righteousness for Jesus to be Savior and there must be a turning from self–will or self–rule for Jesus to be Lord. This is not a form of works but true biblical repentance which is a gift from God. True repentance is turning from self, while faith is turning to Christ. The result is conversion.As A.W. Pink says:

Repentance is the negative side of conversion. Conversion is a whole hearted turning unto God, but there cannot be a turning unto without a turning from. Sin must be forsaken ere one can draw nigh unto the Holy One. As it is written, “Ye turned to God from idols to serve (live for) the living and true God” (I Thessalonians 1:9) (A.W. Pink, The Doctrine of Salvation (Grand Rapids: Baker, 1979), p. 60).

We need to distinguish between discipleship as an initial commitment and discipleship as a process, for it is both. Much of the confusion about commitment to Christ as Lord as ‘works salvation’ comes from a failure to distinguish between the two. When Christ calls men to himself he calls them to a commitment of discipleship, as we have seen. From that commitment issues a life of good works in discipleship or sanctification. But unless this initial commitment is made there will be no new life of holiness because there is no union with Christ. The Holy Spirit does not indwell the heart. The individual is not converted. Many do not make the biblical distinction between an initial lordship or discipleship commitment and the process of sanctification. If we understand the distinction between the commitment of discipleship and the process of discipleship which is growth in sanctification, the confusion can be avoided.

The Results of Repentant Faith

What will be the result in the life of a person who truly repents and believes? The result will be a totally changed life. The overall bent or direction of the life, from the heart attitudes and motivations to the outward behavior, completely changes. Where the life used to be centered around self and the pursuit of selfish interests, it is now centered around Christ and His interests.
No Christian will live a perfect life, but the desire of the heart—the practice or habit of the new creature in Christ—is to know and do the will of God. The issue is not perfection, but a changed life. If a person’s life has not been fundamentally changed from one of self centeredness to one of living for the will of God, then that person has never come to know Jesus Christ. The evidence of true conversion is a changed life.
This is clearly taught in the Bible. Matthew 7:21 and I John 2:17 emphatically state that the only people who will enter the kingdom of heaven, possess eternal life and abide forever are those who do the will of God.

Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven; but he who does the will of My Father who is in heaven (Mt. 7:21).

Do not love the world, nor the things in the world. If any one loves the world, the love of the Father is not in him…And the world is passing away, and also its lusts; but the one who does the will of God abides for ever (I Jn. 2:15,17).

In I John 2:1 we read, ‘My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.’
I John 1:9 it says, ‘If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.’
The apostle John readily admits in these verses that the possibility of sin is very real. He does not teach perfection but in the book of 1 John he teaches that if a person’s life is not characterized by change, that person has never come to know Jesus Christ. In other words he has never truly repented and believed.
He says in I John 5:13 that he has written what he has written in order that men might know if they really possess eternal life. He says if a person has really believed in the Son he has life: ‘He who has the Son has life’ (I Jn. 5:12). But how does one know whether or not he has the Son and therefore has life? The answer to that question is clear. If the life passes the tests he has written about in all that precedes chapter five, the person can know he has eternal life. If the things he writes about are not evidenced in the life, then that person does not have the Son and therefore he does not have life. He has not believed savingly. He has what James calls ‘dead faith’ because he has no works or changed life.
John is not teaching perfection. Again, the issue is not perfection; the issue is a changed life. The following are some of the tests he gives:

And by this we know that we have come toknow Him, if we keep His commandments. The one who says, ‘I have come to know Him,’ and does not keep His commandments, is a liar, and the truth is not in him (I Jn . 2:3,4).

Do not love the world, nor the things in the world. If any one loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. And the world is passing away, and also its lusts; but the one who does the will of God abides for ever (I Jn. 2:15–17).

No one who is born of God practices sin; because His seed abides in him: and he cannot sin, because he is born of God. By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother (I Jn. 3:9,10).

We know that we have passed out of death into life, because we love the brethren (I Jn. 3:14).

J.C. Ryle states:

To be ‘born of God’ is to be the subject of an inward change of heart, so complete, that it is like passing into a new existence. It is the introduction into the human soul of a seed from heaven, a new principle, a Divine nature, a new will. Certainly it is no outward bodily alteration; but it is no less certain that it is an entire alteration of the inward man. It adds no new faculties to our minds; but it gives an entirely new bent and bias to our old ones. The tastes and opinions of one ‘born again,’ his views of sin, of the world, of the Bible, of God, and of Christ, are so thoroughly new, that he is to all intents and purposes what St. Paul calls a new creature. In fact, as the Church Catechism truly says, it is ‘a death unto sin and a new birth unto righteousness (J.C. Ryle, The Upper Room (Edinburgh: Banner, 1977), p. 137).

John MacArthur makes the following comments about the necessity for a changed life:

The church again is facing an age–old problem—the invasion of it by what has become known as ‘easy believism’ or ‘cheap grace’… People are told just to ‘believe in Jesus’ and everything will be settled forever…Our Lord recognized the potential problem of an easy believism, as indicated in John 8:30,31, ‘As He spoke these things, many came to believe in Him. Jesus therefore was saying to those Jews who had believed in Him, “If you abide in My word, then you are truly disciples of Mine”.’ Jesus affirms that an easy believism is inadequate.
The concept of easy believism is contrary also to the message of the New Testament epistles regarding salvation and assurance. The life of a true believer is never portrayed as a soft, do–as–you–please existence. The believer is called to a life of obedience, in which faith is verified by conduct. A life of obedience should flow from a Christian’s basic relationship to Christ. The Beatitudes call for a full self–examination. Such an approach Paul calls for in 2 Corinthians 13:5, ‘Test yourselves to see if you are in the faith.’ Prove it, he’s saying. If it were easy to point to an experience in the past to prove your salvation, why would Paul ask you to examine yourself? There must be something else here.
You might be saying, ‘Well, I’m a Christian. I believe. I made a decision for Christ.’ A lot of people point to the past to verify their salvation, but did you know that the Bible never does that? It never points to the past. It always bases proof of real salvation on your life now. Examine (test in NASB) is a present tense continuous action, ‘Be constantly examining yourselves’…Righteousness is the issue. Righteousness sets us apart as converted. Righteousness simply means living right, living under God’s standards, by His definition—If we do not live this way, the genuineness of our salvation is open to suspicion—to others and to ourselves (usually in the form of insecurity). Hebrews 12:14 haunts me when I meet people who claim to be Christians but whose lives do not agree: ‘Sanctification without which no one will see the Lord.’ Second Timothy 2:19 says that the Lord knows them that are His. And who are they? Those that name the name of Christ and depart from iniquity. Titus 1: 16 says, ‘They profess to know God, but by their deeds they deny Him, being detestable and disobedient, and worthless for any good deeds.’ Profession means nothing without obedience, without righteousness, without holiness, without departing from iniquity. Once, I actually heard a pastor preach, ‘Isn’t it wonderful that you can come to Jesus Christ and you don’t have to change anything on the inside or the outside?’ Can that be true? Of course not. There had better be transformation. Of course we can come to Jesus just as we are, but if we come away from conversion just as we were, how can we call it conversion? Second Corinthians 5:17 sums it up well: ‘Therefore if any man be in Christ, he is a new creature; the old things passed away; behold, new things have come.’
Being righteous does not mean that we never sin. First John 1:9 says Christians are constantly confessing their sin. That certainly indicates that we do sin. But it is sin that we deal with sooner or later. We confess it, we turn from it, we repent of it, we despise it. We do not love it. ‘If anyone loves the world, the love of the Father is not in him’ (I John 2:15)…You cannot prove that you are a Christian by waltzing down the same old path. Having made a decision, having walked an aisle, having gone into an inquiry room, or having read through a little book was never the biblical criterion for salvation. The biblical criterion for salvation is what Your life is like right now…In Matthew 5:13 Christ calls us the salt of the earth and in verse 14, the light of the world. If you are really a Christian, your testimony will be clearly, decisively distinguishable from the rest of the world.
Don’t claim to be a Christian because five years ago you walked an aisle. Don’t claim to be a Christian because you once signed a card. Don’t try to tell God you’re a Christian because you went into a prayer room and talked to a counselor. And don’t even tell yourself you’re a Christian because some counselor told you that you were, because, at that moment, he didn’t know positively, either.
Assurance is the Holy Spirit’s work. He grants it by the inward testimony (Romans 8) and by the outer exhibit of works. Faith without works is dead, James says. Jesus puts it this way in John 8:31, ‘If you abide in My word, then You are truly disciples of Mine.’ He is saying you will be characterized by right thinking, obedience, right talking and right doing…Don’t lull yourself to sleep. Beloved, examine yourselves whether you are in the faith. Prove yourselves…If you have not committed your life to Christ and come into the kingdom on His terms, you had better do it while you can
(John MacArthur, Kingdom Living Here and Now (Chicago: Moody, 1980), pp. 5-22).

When did your life change? When did you turn from living for yourself and surrender yourself unreservedly to Jesus as Lord to become his disciple? When did you come to him on his terms as he has defined it in Mark 8, John 12, Luke 14 and Matthew 11? Who do you live for, yourself or Jesus Christ? Who rules your life? What do you live for? This world and the fulfillment of your own interests, plans and ambitions or the kingdom of God?
When did you deny self and take up a cross and die to yourself that you might follow Jesus Christ to be what He wants you to be, to go where He would have you go, to do what He would have you do?
When did you forsake all to follow him? In other words, when did you repent? ‘Unless you repent, you will … perish’ (Lk. 13:3).

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