Why Is Doctrine So Important? James 1:21

Today in both Chapel Services we covered James 1:21 and the importance of doctrine for the Believer. I believe that the intake of Bible Doctrine (teaching) is more important than any other discipline. This is purely because doctrine precedes application.

You cannot APPLY what you do not know; you cannot KNOW what you have not learned, and you cannot LEARN what you have not been TAUGHT (inDoctrinated). Thus, doctrine (teaching) the the most imporant discipline for all believers.

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Discover the Context: James is speaking to his Brothers (Believers). This passage is FAB (for all believers).

Subject: Why does James tell his Brothers to get rid of all moral filth and the evil that is so prevalent and to humbly accept the Word planted in them.

Complement: ...because the word can SAVE (phase 2) them (from trials, temptations and death in this life).

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PRAYER REQUESTS/PRAISE REPORTS:
Prayer: Tanner (6yrs old) is still sick with cancer and is awaiting bone marrow transplant surgery.
Praise: No incidents during our 4 day stay in Thailand.
Praise: Surgery of Oscar was successful.

Check Yourself Before You Wreck Yourself - 1 John 1:9

Tonight was my last time to study with the Brothers and Sisters of the USS JUNEAU. Since half of the Marines were visitors, I thought I'd leave them with the most used verse in the life of the believer (in my opinion); that is, 1 John 1:9.

"If we confess our sins, He is faithful and Just to forgive us our sins and to purify us from all unrighteousness."

We had great interaction with the new visitors. The message of eternal life was cleared up: The Bible says that faith in Jesus Christ is what saves (from the penalty of sin) whereas confession of sins is what saves (from the power of sin in the life of the believer). One of the visitors said, "If we are Eternally Secure then what becomes the motivation for doing good?" What an awesome question for a first-timer. We discovered one quick answer in James 1: We will receive rewards in Heaven such as the Crown of Life. We also discussed how loving God should be the result of the forgiveness that he has given us. To not love (obey) God would indicate that we are simply not thankful for what he has done for us.

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Discover the Context: John is speaking to his friends/little Children. This is obviously "in-house" family language. This is For All Believers.

Subject: What are the results of confession of (known) Sin to God?

Complement: Confession of Sin leads to forgiveness and cleansing from all unrighteousness.

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PRAYER REQUESTS/PRAISE REPORTS:
Prayer: Maurice (2yrs old) is back in the hospital.
Prayer: Bryan's grandpa is terminally ill and still no update.

CHECK DISC: Luke 5:12-16

CHECK (yourself - 1 John 1:9)

DISCOVER CONTEXT: Jesus is doing what he said he would do in Chapter 4; namely, heal the sick and release the oppressed. He is the Messiah in the Isaiah passage he read in 4:31 and he is still keeping his power on the down-low because he doesn't want to be bogged down with the business of ministry if it takes away from his teaching and prayer.

IDENTIFY KEY WORDS/Phrases: Jesus often withdrew to lonely places to pray.

SUBJECT: Why did Jesus withdraw from crowds and opportunities of healing people to lonely places for prayer?

COMPLEMENT: Jesus withdrew from crowds and opportunites of healing people to lonely places for prayer because (1) it was not his mission to heal everybody but to teach about the good news of the Kingdom of God and (2) he wanted to renew his intimacy with the Father that he had in the wilderness (4:1-11).

BUMPER STICKER STATEMENT: It's better to be lonely with God than to be with friends who are without God.

CHECK DISC: Luke 5:1-11

CHECK (yourself - 1 John 1:9)

DISCOVER CONTEXT: Jesus is preaching and teaching around Galilee.

IDENTIFY KEY WORDS/Phrases: Peter confesses his sin, Peter confesses Jesus as Lord, Jesus Comissions him to "full-time" service.

SUBJECT: When did Jesus comission Peter for full time service?

COMPLEMENT: Jesus comissioned Peter for full time service once Peter humbly confessed he was a sinner and after he confessed Jesus as Lord.

BUMPER STICKER STATEMENT: Think you're worthy, you're not ready.

Christmas is all about Gifts

There are a lot of theories out there about "Christmas" and its true meaning. Some say it's about Santa and his reindeer - other's say it was when Christ was born. A lot of people just see it as a break from the monotany of school and/or work. And then there are the theories that Christmas is "turning pagan" with it's shift to "X-mas" and "Happy Holidays." Whether or not Christ was born on 25 December (highly doubtful), or if Santa Claus can really fit down a chimney without getting burned is something we'll never be able to figure out. And those of us who think X-Mas is an attempt to take Christ out of Christmas need to know that "X" stands for "Xristos," which in english is Christ (messiah/anointed one). Christians need not get caught up in the ruckus of Chrismas debates and take advantage of the season. It is a time where most are excitied to see their families for some fun, food and fellowship. Others see it as a depressing time where they are all alone and cold. We need to share the real meaning of Christmas according to the Bible. Christmas is all about gifts. Here is just 103 gifts for all who believe in Jesus.

100+ “Christmas” Gift’s For All Believers
*Compiled by students at Hope Bible Institute

1. The Gift of Jesus Christ, God’s only begotten Son - John 3:16
2. The Gift of Regeneration by the Holy Spirit - John 3:16
3. The Gift of permanent Indwelling of the Holy Spirit - John 3:16; I Cor 6:19; Gal. 4:6
4. The Gift of Baptism (identification) by the Holy Spirit - Acts 1:5
5. The Gift of being Sealed with the Holy Spirit “until the day of redemption” - Eph 4:30
6. The Gift of unlimited rebound (confession of sin) - 1 John 1:9
7. The Gift of Justification (being declared righteous) - Rom. 3:20
8. The Gift of being a new Creation in Christ where all the old have passed away for good - II Cor. 5:17
9. The Gift of the Filling (influence) of the Holy Spirit - Eph 5:18
10. The Gift of eternal union with Christ - Eph. 1:1-3
11. The Gift of Christ’s election - I Pet. 1:2
12. The Gift of permanent membership (baptism) in the Body of Christ - I Cor. 12:13
13. The Gift of God’s unconditional faithfulness (even when we are unfaithful) - II Tim. 2:12-13
14. The Gift of a pass from death unto eternal life - John 10:28
15. The Gift of no longer being under condemnation - Rom. 8:1
16. The Gift of the FAB (believers) life - Col 3:4
17. The Gift of acceptance in the beloved - Eph 1:6
18. The Gift of Christ’s advocacy - I John 2:1-2
19. The Gift of being chosen of God - Matt. 22:14
20. The Gift of Christ as the foundation of the Believer - I Cor. 3:11
21. The Gift of circumcision in Christ - Col. 2:10
22. The Gift of Christ’s intercession - Heb. 7:25 & Rom. 8:34
23. The Gift of eternal inheritance reserved for us - I Pet. 1:4-
24. The Gift of perfection in Christ - Heb. 10:14
25. The Gift of confirmation unto the end - I Cor. 1:8-9
26. The Gift of appearing with Christ in glory - Rom. 8:30
27. The Gift of death to the law - Rom. 7:4
28. The Gift of Christ bearing our Sins - Isa 53:6
29. The Gift of Salvation by Grace - Eph. 2:8-9
30. The Gift of Christ plus all things - Rom. 8:32
31. The Gift of Christ’s blood - Rom. 5:8-9
32. The Gift of being purchased and belonging to God - Heb. 9:12
33. The Gift of the new birth that is everlasting - I John 3:9
34. The Gift of resurrection - I Cor. 15:51
35. The Gift of protection - Tit. 2:14
36. The Gift of being a vessel of mercy - Rom. 9:23-24
37. The Gift of protection against separation from the love God - Rom 8
38. The Gift of the Comforting Holy Spirit - John 14:16-17
39. The Gift of not being the object of God’s wrath - I Thess 5:9
40. The Gift of sin no longer having dominion over us - Rom. 6:14
41. The Gift of our new and permanent position in the light - I Thess. 5:4-5
42. The Gift of being holy stones in God’s building - Eph. 2:19-22
43. The Gift of being in Him and He in us - John 14:20
44. The Gift of God’s assurance - Heb. 10:22
45. The Gift of Christ’s prayer, which must be answered - John 17:15
46. The Gift of God’s promise to finish the work He began - Phil. 1:6
47. The Gift of being God’s elect - Rom. 8
48. The Gift of being in Christ’s grip - John 10:28-29
49. The Gift of being joint heirs with Christ - Rom. 8:17
50. The Gift of reconciliation by and to God - Eph. 2:14-17
51. The Gift of crucifixion with Christ - retroactive positional truth - Rom 6:6-8
52. The Gift of Scripture, the Word of Truth - II Tim. 3:16
53. The Gift of the gospel of grace - Tit. 2:11
54. The Gift of the “sin unto death” – the length God will go to save us - I John 5:16
55. The Gift of God’s love, which endures forever - Ps. 136:1-26
56. The Gift of Christ’s expiation (God accepts) - Col. 2:14
57. The Gift of God’s incorruptible seed - I Pet. 1:23
58. The Gift of permanent citizenship in heaven Phil. 3:20
59. The Gift of the unconditional covenant of grace through faith - Tit. 1:1-2
60. The Gift of sharing in Christ’s eternal destiny Eph. 1:5, 11
61. The Gift of birth into the family of God - Eph. 2:19
62. The Gift of a new eternal nature - II Cor. 5:17
63. The Gift of no long being in Adam - John 14:20
64. The Gift of being Christ’s sheep - John 10:28-29
65. The Gift of Christ paying for our sins - John 1:29
66. The Gift of positional Sanctification even for the worst of us - 1 Cor 6:11
67. The Gift of being rescued from the dominion of darkness - Col. 1:13
68. The Gift of God’s foreknowledge - Rom. 8:29
69. The Gift of being a gift to Christ from God - John 17:6, 11-12
70. The Gift of being the objects of His consolation - II Thess. 2:16
71. The Gift of an eternal mansion prepared for us - John 14:1-3
72. The Gift of a glorified body (like that of Christ) - Rom. 8:29
73. The Gift of eternal redemption - Heb. 9:12
74. The Gift of possessing Christ’s image - I Cor. 15:49
75. The Gift of preservation - II Tim. 4:18
76. The Gift of peace with God - Col. 1:20
77. The Gift of Christ as the Captain of our salvation - Heb. 2:9
78. The Gift of God’s exceeding riches of grace - Eph. 1:6
79. The Gift of God’s unchanging mind - Rom. 11:29
80. The Gift of remaining under grace - Rom. 6:14
81. The Gift of being born of the Spirit - John 3:6 & John 1:13
82. The Gift of Christ’s promises to never leave us or forsake us - Heb 13:5
83. The Gift of Christ as our federal head (the head and its members can’t be lost) - Rom. 5:19
84. The Gift of God’s effectual call - Rom. 11:29 & II Tim. 1:9
85. The Gift of divine discipline (He does not allow us to continue in sin) - I Cor. 11:31-32
86. The Gift of the Holy Spirit as a deposit guaranteeing our Salvation - Eph. 1:14
87. The Gift of freedom from the flesh - Rom 8:9
88. The Gift of the Holy Spirit’s intercession - Rom. 8:26
89. The Gift of blessings with every spiritual blessing - Eph. 1:3
90. The Gift of God’s testimony - I John 5:9-13
91. The Gift of God’s unconditional impersonal love while we were still sinners - Rom 5:8-10
92. The Gift of a never perishing life - John 10:28-29
93. The Gift of deliverance - II Tim. 4:18
94. The Gift of the glory that will be revealed in all believers - Rom 8:18
95. The Gift of God’s veracity - Tit. 1:2
96. The Gift of partnership with Christ in service - I Cor. 1:9
97. The Gift of access to God - Tit. 2:14
98. The Gift of being heirs of God and co-heirs with Christ - Rom 8:17
99. The Gift of God being able to do what He promised - Eph. 1:19-23
100. The Gift of God’s sovereignty - Rom. 9:15-23
101. The Gift of God’s goodness - I John 4:8
102. The Gift of Christ’s propitiation of God - Rom. 3:25
103. The Gift of the Greek aorist tense of “saved,” which means once and for all - Acts 16:31

3 Fundamentals of "Successful" Ministry

In 2001, I co-pastored a Church that lost roughly half its congregation within a couple months. Those who left were up-front and honest: “The Sunday sermons make us feel like we’re in school. What happened to the ‘old style’ of teaching? This is boring. Where is our ‘old Pastor’?”

What happened was that the “Old Pastor” had changed his style from “Topical Preaching” (jumping from several topics throughout Scripture) to “Expository Teaching” (explaining a book from start to finish) and the difference was noticeable. The “Old Pastor” was gone; that is, no more topical messages every week that catered to the latest needs. The expository messages were still practical - it’s just that the needs of the people did not dictate the message for the up and coming sermon (as it did before). Rather, it was the Scripture that set the agenda from week to week.

In seminary, I was strongly discouraged to teach topical messages mainly because of its impracticality for pastors (very difficult to prepare week by week) and its tendency to cater to what people want to hear as opposed to what they need to hear. We’ll return to this in a minute…

With that said, I’d like to take a moment to share my philosophy of ministry. I know this will be refreshing to those wanting to know the method behind the madness. The principles below are what I learned in Seminary from my professor, Pastor Joe Hellerman. He taught his students three “principles to live by” and two “extremes try to avoid” in the teaching ministry.

Principle #1 (Build up) — We come to church to meet with God, so the Bible must remain central to what we do in our Sunday service. We come to be built up in God’s Word. After all, God’s Word is our only trustworthy source of information about God and His ways of dealing with us. So, if church is all about God, then church had better be all about the Bible.

Principle #2 (Equip) — It is not enough for believers to come and receive Bible truth from the teacher on Sunday morning. As your Pastor-teacher, I must also equip you to feel increasingly comfortable with the Bible yourselves, so that you can read and study God’s Word on your own during the week. You are being trained to make this connection.

Principle #3 (Train) — Your Pastor-teacher must connect the eternal truths of God’s Word with the daily circumstances and needs of your lives, and I should do so in such a way that everyone—skeptical seeker or seasoned saint—has something to take home and think about or work on during the week.

As you might imagine, remaining consistently and equally faithful to all these principles on any given Sunday is an almost impossible task! But we do the best we can with the time we have and, in the process, we try to avoid two extremes, each of which would compromise one or more of the principles outlined above:

Extreme #1 — Focus too much on where WE are at.
People generally find topical preaching (addressed directly to felt needs) very attractive. But there are some pitfalls associated with preaching topical sermons every week. The first problem is that a person can attend church for several years, hearing sermon after sermon dealing with themes like Success on the Job, Having a Healthy Marriage, and Finding Fulfillment in Life, and never gain the kind of familiarity with the Bible that would encourage him to study God’s Word on his own! The Bible remains a foreign book full of tidbits of Godly wisdom which only the ‘paid professional’ (the pastor) can discover and deliver, as he prepares and preaches his messages each week. The second pitfall of a topical approach is less obvious. But it may be even more serious. Preaching that is intentionally preoccupied with our felt-needs tends to start with us and end with God. This kind of “teaching trajectory,” in turn, subtly but effectively communicates a whole worldview—one that is diametrically opposed to Scripture. It says: We are at the center of the universe, and God is here primarily to meet our needs and to fulfill our agenda. Well, this is the just kind of thinking we want to avoid here at F.A.B. Chapel, not the kind of thinking we want to subliminally reinforce by the way we craft our sermons!

Extreme #2 — Focus too much on where the BIBLE is at.
At some point in our preaching we have to get out of the first century (or the eleventh century B.C., in the case of Samuel and David!) and into the twenty-first. This means that Sunday morning will always be a worship service and never become just a classroom. Don’t misunderstand. The hope you learn something on Sunday. But we do not want our preaching to impart only information. We want you to meet your Lord in the Biblical text and come away with hope and direction for your life. So we try to be practical and relevant.

Putting It All Together
Now how do these Principles and Extremes flesh out in the way we do our Sunday sermons? Well, they make things pretty simple. In an effort to be faithful to Principle #3, I have been going through topical sermons (i.e. How to Have Eternal Life, How to have Fellowship with Jesus, etc.). But in every case, we have done our best to keep God at the center, where He belongs. Ideally, I’d like to have Chapel services where we can preach right through a book of the Bible (Principle #1). Our recent pattern has found us covering the Basic fundamental doctrines that I believe every believer should know (i.e. Doctrine of Salvation, Doctrine of Rebound, and how to study the Bible).

Our goal is that we all become familiar enough with the text to go home, read the book with understanding, and make it our own—for the rest of our lives! If we keep hanging out together in Bible studies and Sunday services just think of how much of the Bible we will know! We will be doing a subject/complement on the dinner menu at Denny’s!

The Goal: For Chapel members to have access to the Word of God and to find hope and direction for life on a daily basis (Principle #2).

So, you might not get what you WANT every week at Chapel: something that scratches your felt-needs right where they itch. But I promise to do my best to give you what you NEED: a BIG-picture exposure to God and His Word that gives you a basic biblical foundation for a lifetime of study. Because the Christian life is not a 100-yard dash—it’s a marathon. Most of all, I strongly believe that the study of God’s Word is the HIGHEST form of Worship - Everything else follows.

You’re part? (1) Be there consistently, to get the whole flow of the Bible book/Doctrine, (2) Be there attentively, to actively think and reflect on what is being said, and (3) Be there openly, to let God have His way with you on Sunday mornings! God will be honored and we’ll all be better for it!

Open The Door of Fellowship For Jesus (Revelation 3:14-22)

Revelation 3:14-22

14 “To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. 15 I know your deeds, that you are neither cold nor hot
I wish you were either one or the other!
16 So, because you are lukewarm — neither hot nor cold — I am about to spit you out of my mouth.

17 You say, ‘I am rich; I have acquired wealth and do not need a thing.’
But you do not realize that you are wretched, pitiful, poor, blind and naked.

18 I counsel you to buy from me gold refined in the fire, so you can become rich;
and white clothes to wear, so you can cover your shameful nakedness;
and salve to put on your eyes, so you can see.

19 Those whom I love I rebuke and discipline.
So be earnest, and repent.

20 Here I am! I stand at the door and knock
If anyone hears my voice and opens the door, I will come in (Gk. Pros- towards) and eat with him, and he with me.21 To him who overcomes (Gk. Nikao- to conquer)
I will give the right to sit with me on my throne,
just as I overcame and sat down with my Father on his throne.

22 He who has an ear, let him hear what the Spirit says to the churches.”
EXEGETICAL IDEA (what it meant):

Subject: What is Jesus’ warning, advice and encouragement to the Church in Laodicea concerning their works and their lukewarmness?
Complement: Jesus warns the Church in Laodicea that because of their lukewarmness he is about to spit them out of his mouth. He advises them to buy gold, white clothes and eyesalve, to be earnest and repent, to hear his voice and open the door for him. Lastly, he encourages them to be overcomers so that they can sit with him on his throne just as he did with the Father.

CONTEMPORARY IDEA (what it means):
Subject: How does the Word warn, advise and encourage believers in the Church (age) concerning their works and the state of uselessness?
Complement: The Word warns members of the Church that lukewarmness precedes divine discipline and a loss of fellowship with Jesus, but also advises believers to restore fellowship no matter what the cost, to be earnest and repentant, to hear Jesus’ voice and open the door of fellowship. Lastly, the Word encourages the Church to be overcomers so that they can sit with Jesus on his throne just as he did with the Father.
Bumper Sticker Idea: Don’t Be LukeWarm, Be Cool and Be Hot for Jesus.

Doctrinal Category: Doctrine of Fellowship








Exegetical Outline (What it Meant)
I. John reveals the Warning of Jesus to the Church in Laodicea (3:14-17)
A. Jesus tells the Laodiceans that he knows their works and that they are neither hot nor cold.
B. Jesus tells the Laodiceans that he wishes they were either hot or cold.
C. Jesus warns the Laodiceans that because of their lukewarmness, he is about to spit them out of his mouth.
(1) Jesus exposes the arrogance and self-confidence of the Laodiceans.
(2) Jesus reveals the true state of the Ladodiceans.
1. Jesus exposes that the Laodiceans are wretched.
2. Jesus exposes that the Laodiceans are pitiful.
3. Jesus exposes that the Laodiceans are blind.
4. Jesus exposes that the Laodiceans are naked.

II. Jesus exhorts the Laodiceans to restoration through him (3:18-20)
A. Jesus counsels the Laodiceans to three specific areas of restoration.
1. Jesus counsels the Laodiceans to buy refined gold so they can become rich.
2. Jesus counsels the Laodiceans to buy white clothes so that they can cover their shameful nakedness.
3. Jesus counsels the Laodiceans to buy eye salve so they can see.
B. Jesus warns the Laodiceans of divine discipline.
C. Jesus offers fellowship to the Laodiceans.

III. Jesus encourages the Laodiceans to be overcomers in order that they might sit with Jesus on his throne (3:21-22)
A. Jesus promises the right to sit with him on his throne to the Laodiceans who overcome.
B. Jesus tells the Laodiceans that they will sit down with him just as he did with the Father.
C. John extends his three-fold exhortation to the Laodiceans to all who can hear.

Homiletical Outline (What it Means)
I. The Word reveals the warning of Jesus to a Church out of fellowship.
A. The Word reveals the value of the works of those who are out of fellowship.
B. The Word reveals that God desires believers to be useful.
C. The Word warns believers of divine discipline to those who are useless.

II. The Word exhorts all believers to restoration through Christ.
A. The Word offers restoration that covers all aspects.
B. The Word warns believers of divine discipline.
C. Jesus offers fellowship to the believer.

III. The Word encourages believers to overcome in order that they reap eternal rewards.
A. The Word promises the right to sit with Jesus on his throne if they overcome.
B. The Word promises right to sit with Jesus on his throne just as he did with the Father.
C. The Word extends this three-fold exhortation to believers in the Church age.

Do I Have to Ask Jesus into My Heart to Be Saved?

Most of us who grew up in the Church have heard the message of salvation pitched like this, "All you have to do is ask Jesus into your heart and you will be saved." Let's get one thing straight, God is omniscient (all-knowing) and omnipotent (all-powerful) and He knows when a person is placing their faith in Him. And if anybody said, "I ask Jesus to come into my heart" He would know whether or not the person was expressing their faith in Him. That is to say, people can be "saved" (i.e. Go to heaven when the die) if they said these words.

We must ask ourselves a question: If the Bible does not teach Children or people in general to, "Ask Jesus into their heart" why do we hold to it so strongly? I was one who "asked Jesus to come into my heart." I am not saying people cannot be "saved" by saying, "Jesus I ask you to come into my heart." All I am trying to point out is the tendency that we Christians have in holding firmly to some teaching that we have learned having never though of whether or not it is validated with Scripture. We do this all of the time and when questioned, notice how defensive we become.

I'll never forget my friend, Bret Turecek, who questioned me when I was throwing out Christianese terminology and phrases (i.e. Holy, righteous, praise the Lord Brother, Hallelujah amen, sanctified...). Bret asked me, "What does that mean?" I had no answer for him, I had just become accostomed to using those words because it's what we used in the Church. I had never thought of what they meant according to the Scriptures. Feeling embarassed, I became defensive and mad at Bret. After that embarassing lesson, I made it a point to study a passage or scriture before I used it in conversation. I began to realize how much I didn't know. I also realized how many verses I had been pulling out of context. Shame on me.

Looking back, I thank Bret every chance I get for the wake up call he gave me years ago. Christians ought to be diligently and objectively stud the Scriptures. We should not be afraid to tell people, "I dont' know what that Scripture means, but i'll get back to you when i've studied it."

Question: Rather than holding ignorantly to some teaching, why not stick to a clear passage or scripture from the Bible? Are we afraid to let the text speak for itself?

In closing, if believers and Christians alike want to share the the "J.O.E.L." (Jesus' Offer of Eternal Life) then they a ton of verses to share. I'll share just one of many.

16"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. 17For God did not send his Son into the world to condemn the world, but to save the world through him. 18Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son (John 3:16-18).

3 Things to Be Thankful For (Romans 5:1-5)

AUDIENCE: San Mateo Chapel, Camp Pendleton, CA
by: Chaplain Ryan Bareng 25 November 2007

ROMANS 5:1-5

Therefore, since we have been justified through faith,
we have peace with God through our Lord Jesus Christ,
2 through whom we have gained access by faith
into this grace
in which we now stand.

And we rejoice in the hope of the glory of God.

3 Not only so, but we also rejoice in our sufferings,
because we know that suffering produces perseverance;
4 perseverance, character;
and character, hope.
5 And hope does not disappoint us,
because God has poured out his love into our
hearts by the Holy Spirit, whom he has given us.

EXEGETICAL IDEA:
Subject: What did Paul describe as the benefits of Justification through faith?
Complement: Paul tells his readers that they have peace with God, access into His Grace, a rejoicing in the
Hope of the Glory of God, and rejoicing in sufferings, which results in perseverance and
character development, which imparts hope.

HOMILETICAL IDEA:
Subject: What are the benefits of being Justified through faith?
Complement: Justified that they are God’s friends, have access into his grace, a hopeful perspective on the
future, and a new perspective on suffering, which in the end makes us tougher, more
experienced and wise Believers who are full of Hope.

Bumper Sticker Idea: The Believer has a FABulous Perspective.

Doctrinal Category: Doctrine of Believers Perspective

Exegetical Outline
I. Paul encourages the Romans by orienting them to three benefits of Justification (5:1-5)
A. The first benefit of Justification is peace with God (5:1b)
1) Those who have peace with God also gain access by faith into God’s grace.
2) The grace that is available to the Justified is the grace in which the Roman Church
currently stands.
B. The second benefit of Justification is the basis for rejoicing in the hope of the glory of
God.
C. The third benefit of Justification is a new perspective on suffering.

Homiletical Outline
I. There are three great benefits of being Justified by God through faith in Jesus Christ.
A. The first benefit of being a Believer is having PEACE with God.
1) Believers have peace with God also gain access by faith into God’s grace.
2) The grace that is available to the Believer is the grace in which they currently
experience.
B. The second benefit of being a Believer is the (HOPE) expectation of God’s victory at the
end of time.
C. The third benefit of being a Believer is a new perspective (JOY) on suffering.

What is a Christian?

An estimated 2.1 billion, or approximately 30% of the people in the World as of 2007 claim to be “Christian.” The majority of these individuals believe to be “Christian” on Biblical grounds. Interestingly, the word, “Christian” only appears three times in all of Scripture and it is never defined. All we know is that the Disciples were first called “Christians” at Antioch (Acts 11:26), King Agrippa felt that Paul was persuading him to become a “Christian” and that Peter encourages his readers to praise God for bearing the title.

It is hard to believe that 33% of the Worlds population would call themselves “Christian” without any clear-cut Biblical definition of what the term exactly means. What does this say about those individuals. Furthermore, many people worldwide are eager to hold “Christian” functions in hopes of spreading the message of “Christianity.” Moreover, most of these rallies are calling people to become “Christians” without offering a clear definition of clarification of the term in Scripture. The result is confusion and the production of sincere yet curious and confused people.

In reality, a clash over the meaning of the “Christian” and the means by which a person attains “Christian” status has triggered one of the most mind-boggling concepts; namely, what it means to be a Christian and how a person can become a Christian.
Recently, I have made it a point to call myself a “Brothers in Christ”(100+) or “Believer”(25+) simply because those terms are more common and less ambiguous. I still call myself a "Christian" because I know I am one.

Some Free-Grace theologians make a distinction between a "Christian" and a "Disciple", but the terms seem to be referring to the same people; namely, Disciples (Acts 11:26) who where suffering persecution for their beliefs (1 Peter 4:16). In fact, the title seemed to be downright derrogatory (Acts 26:28).

There is nothing wrong with calling oneself a "Christian." There is, however, something wrong with those of us who have been using the title without knowing where it came from or even if it was actually defined in the scriptures. Onward Christian soldiers!

Steps to Peace With God

This is a very popular tract and millions have impacted through it.

Overview

This tract explains four concepts in successive steps; specifically, God’s Purpose, Man’s Problem, God’s Solution, and Man’s responsibility of accepting the solution in faith. The order of the steps cannot be reversed. The recipient of the message must know first that God loves him/her, but he/she is separated from God through mans choice to sin. Good works, religion, philosophy, and morality cannot bridge the gap. God has provided the only solution – his Son Jesus Christ, who died on the cross and rose from the grave. His works bridged the gap and provided the only payment God would accept. Now the choice is man’s; namely, to receive Christ – to “trust Jesus Christ as Lord and Savior and receive Him by personal invitation.”

Step four ends with a four-fold explanation on how to “receive Christ.” In order to receive Christ, one must admit to be a sinner, be willing to turn from sins (repent), believe that Jesus Christ died for them on the Cross and rose from the grave, and pray to invite Jesus to come in and control their life through the Holy Spirit (Receive Him as Lord and Savior).

The booklet concludes with a section on Assurance (of salvation) and suggested steps to deepen ones new life in Christ: Read the Bible, pray, evangelize, worship, fellowship, get involved in Church, and love others.

As An Evangelistic Tool

“…God gave us a will and freedom of choice. We chose to disobey God and go our own willful way. We still make this choice today. This results in separation from God.”

In regards to the “problem” facing man, the quote above suggests that man has been separated from God because he has sinned. Two verses are cited in support of this (Rom 3:23; 6:23).

Additionally, the bold words above the gap illustration says, “Our choice results in separation from God.” However, this quote does not line up with Pauline theology. Paul is not saying that personal sins have separated man from God (i.e. lying, cheating, stealing, etc…); the problem is imputed sin, which passed down from Adam. Paul teaches this concept up in Romans 5:12: “…just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned.” Technically, we sin because we are sinners. We do not become sinners by sinning. Therefore, it would be more accurate if the quote read, “One Man’s choice resulted in separation from God.”

Step four speaks about man’s responsibility to receive Christ for salvation, but creates perhaps the most confusion out of the entire booklet.

“We must trust Jesus Christ as Lord and Savior and receive Him by personal invitation.”

The two verses cited in support of the quote commit a hermeneutical fallacy; that is to say, it takes two verses out of context and applies them to evangelism:

“Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me”(Revelation 3:20).

Since this first passage is directed towards believers, its frequent application to evangelism seems a bit misleading. There are several reasons why this verse should not be used in evangelism. As stated earlier, Jesus’ words in Revelation 3:20 are directed toward believers (the Laodicean Church). Secondly, Jesus is offering fellowship with him, not salvation. Ironically, in a verse that is used to substantiate, “asking Jesus to come into ones heart” the passage makes no mention of the words “ask,” “Jesus,” “come,” “into,” or “heart.” This passage is popular in child evangelism, but it may only complicate things all the more for a child who takes things literally. But even with the adults who can comprehend abstract concepts, there is still no gospel presentation. Regardless of age, the unbeliever needs a relationship with Christ, not fellowship. Thus, they need a verse that speaks of relationship rather than fellowship.

“That if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9).

The second verse (Rom 10:9), when applied to evangelism becomes problematic for Paul seems to condition salvation not only on believing, but confessing, which is a work! This contradicts his “faith alone” theology in Rom 3:28. It also violates his “nothing can separate” discourse in 8:38-39. Does nothing include a failure to confess Jesus as Lord? Many people have claimed that timid or hesitant people who fail to confess Jesus as Lord in public remain unsaved. Will “bashful,” the dwarf in Snow White fail to receive salvation if he fails to publicly confess Christ?

Two crucial questions will solve this hermeneutical spiral: “Who are Paul’s readers” and “why do they need to be saved?” More specifically, saved from what? Verse 13 reveals another condition for those who desire to be “saved”: “Whoever calls on the name….will be saved.” In the next two verses, Paul emphasizes the obvious: The sending of the preacher precedes the preaching, the preaching precedes the hearing, and the hearing precedes the believing/acceptance of the message. The implication in verse 13 is that once who “calls” must first believe. Thus, to “call on the name of the Lord…” is a command for the believer. The context (v. 14-15) has revealed that believers are in view of Paul’s admonitions. These formulas “confess” and “call” “…and you will be saved” refer to salvation [deliverance] from the wrath of God that was being revealed at the present time in their pagan city; this is not a reference to salvation from Hell. Some interpret the “calling” and “confessing” as a synonym for obedience in word and deed, which seems to fit the situation for Paul’s audience. In conclusion, these verses should not be used in evangelism; they are addressed to those who have already believed in Christ. To suggest that these passages speak of salvation from hell not only violates the flow of Paul’s theology, but disregards the immediate context.

Clarity in Presenting our Message

“Jesus Christ died on the Cross and rose from the grave. He paid the penalty for our sin and bridged the gap between God and people.”

Paul defines the Gospel in 1 Corinthians 15:1-6; it is the death, burial, and resurrection of the Lord Jesus Christ. It is “gospel” [lit. Good news] because He did it for us and in our place! Thank you Lord! Although the tract contains good elements to share in evangelism, step four and the explanation of “receive(ing)” Christ muddy up the waters. Let’s take another look at step 4:

“We must trust Jesus Christ as Lord and Savior and receive Him by personal invitation.”

The latter half of this quote seems to contradict “faith alone” theology. Why mention “and receive” if the issue is faith (trust) alone? To be precise, receiving Christ is the result of belief, and is not commanded. When it is mentioned in scripture (John 1:12; Col 2:6), it is used in the past tense indicating result not means.

“Be willing to turn from your sins (repent).”

Repentance is commonly rendered a change of mind or a turning from sin. Here, it is defined as being willing to turn from personal sins. If it said one must turn from all personal sins, it would make salvation unattainable, but the notion of being willing to turn from personal sins does not do any better. There are some obvious reasons why this interpretation of repentance should not be used in evangelism. Above all, there is not a shred of evidence in the scriptures where eternal life is contingent on turning from personal sins. It is safer to say that repentance refers to “a change of mind.” Of course, if an unbeliever wishes to be saved the must “change their mind” about Christ and trust in him as the only way to receive eternal life.

“Through prayer, invite Jesus Christ to come in and control your life through the Holy Spirit. (Receive Him as Lord and Savior.)”

Similar to the added condition above, these extra curricular activities of praying, inviting, allowing, and receiving cannot be substantiated by scripture. Nobody has ever been saved by praying. However, this is not to say that one cannot express to Christ through prayer that he or she is trusting in Him for salvation. But in any case, the key verb still remains: Believe and be saved. Dr. Charles Ryrie suggests that "Enthronement [putting Christ on the throne of my life; making Him Lord of my life; etc.] is not a condition for salvation but rather . . . it should he a consequence of it."

“Dear Lord Jesus, I know that I am a sinner and need your forgiveness. I believe that You died for my sins. I want to turn from my sins. I now invite You to come into my heart and life. I want to trust and follow You as Lord and Savior. In Jesus’ name. Amen.”

Once more, not only is this sample prayer not necessary for salvation, but it contains controversial issues and vague concepts that could mislead or confuse the hearer. The evangelist would to best to keep the issue faith alone in Christ alone. Personal sins, prayers, and other practices can be mentioned one second after the person has expressed acceptance of Christ as personal savior. Relevance to Today

The message of Christ, which this booklet presents, is timeless; it will be relevant in every age and in every era because man is lost without Christ. Any human being that is born physically alive remains spiritually dead unless they change their mind about Christ (repent) and accept him as savior. Additionally, the pamphlet contains simple illustrations and steps, which people really appreciate nowadays.

Conclusion

I think if we are going to present the free gift of salvation, then it would be good to stay away from adding anything to faith alone. Furthermore, it is perhaps safer to stick with “clear” passages, which address the issue of salvation from the penalty of [imputed] sin; hell. Here are a few passages that frequently come to mind when sharing the message of life:

“Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31a)

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16)

“Most assuredly, I say to you, he who believes in Me has everlasting life” (John 6:47)

“Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?’ (John 11:25-26)

“Therefore we conclude that a man is justified by faith apart from the deeds of the law” (Romans 3:28)

“Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness” (Romans 4:4-5)

What is Free-Grace Theology and Lordship Salvation?

Free-Grace theology refers to a belief that a changed life does not necesarrily follow salvation.
This view states that a changed life CAN be evidence of one's salvation, but it is not THE test. Works, righteous living, or any conformity to Christ comes from knowing the WORD and applying it.

Lordship Salvation teaches that a changed life naturally follows salvation. This view teaches that works and righteous living IS an indication that one has been justified. Works, righteous living and any conformity to Christ comes from being regenerated and indwelt by the Holy Spirit.

Why is the Free-Grace and Lordship Salvation issue such a big deal? Who cares?

Intro
Since the great commission given to the Disciples by our Lord Jesus was “to make disciples of all the nations” (Matt. 28:19), there should be no problem over the issue of discipleship and its relationship to conversion and all believers should be carrying out this command. In reality, a clash over the meaning and purpose of “discipleship” and its relationship to conversion has triggered one of the most heated debates among evangelical Christians. Ironically, churches across the globe are eager to design and implement discipleship programs with the idea that this would encourage spiritual growth, and rightfully so. Yet, church workers who are engaged in the task of “discipling” remain uncertain as to what a disciple is. Dallas Theological Seminary professor Dwight Pentecost and author Bill Hull both observe that men are called to become disciples without clear definition or clarification of the Lord’s requirements.
In the midst of the ruckus, the Lordship Salvation and Free Grace proponents have gained exposure, both submitting what they declare to be bona fide discipleship. And though both sides are convinced of their positions, it is evident that both cannot be correct lest there be contradiction.

Jesus’ conditions for obedience and discipleship present one of the most puzzling concepts in the Gospels. The synoptic gospel accounts present a development of Jesus’ unique form of discipleship that includes elements of self-denial and commitment (cf. Matt. 1:24; Mark 8:34; Luke 9:23). Accordingly, disagreements on the implications of Jesus’ words mark one of the great theological battlefields of Scripture between the Lordship Salvation and Free Grace proponents. Since its recent exposure in the late 80’s, it has been a magnet for theological debate. Theological and pastoral questions appear here; namely, what is a disciple? What is the relationship between a Christian and a disciple? What does Jesus mean by “follow me” and “come after me”? Do the strict conditions presented in Jesus’ commands for discipleship constitute a gospel presentation?

Salvation vs. Discipleship
This is in fact the cutting edge that separates the two parties. The Lordship Salvation proponent is content in equating Jesus’ call to discipleship as a call to salvation while the Free Grace believer’s hold to a sharp distinction or separation between salvation and discipleship. And it is the Lordship mentality in this sense captures the majority of Christendom. The fundamental contention behind Lordship Salvation is the notion that submission to Christ’s Lordship is essential for a “true salvation” experience. Their staunch convictions against lackadaisical Christianity or false professions of faith bespeak of their sincere concern for the production of genuine, active, and effective Christians. Kenneth Gentry, a promoter of Lordship Salvation proposes the following definition:

The Lordship view expressly states the necessity of acknowledging Christ as the Lord and Master of one’s life in the act of receiving Him as Savior. These are not two different, sequential acts (or successive steps), but rather one act of pure trusting faith.

Professor Darrel Bock of Dallas Theological Seminary is reluctant to completely reject Lordship Salvation theology. In an article in Bibliotheca Sarca , he appears somewhat cautious of MacArthur’s position as he presents a helpful approach to interpreting his book, The Gospel According to Jesus. Nevertheless, he expresses objectivity seeking to expose the misunderstandings and straw men arguments frequently associated with MacArthur’s theology. In a recent debate entitled, “What is the Gospel,” he labeled his position as “soft-Lordship” for the same reasons mentioned in his review. He says:

"In short, MacArthur’s book is a mixed bag of good observations and significant overstatements. His overemphases tend to underestimate sin in the believer, erode assurance, and challenge the walk of some who are saved as if they are not saved. There are potential dangers in his approach, for it can produce psychologically crippled believers."

Gentry labels the opposing viewpoint, which Zane Hodges adheres to, as “non-Lordship” or in disparaging terminology “easy-believism,” “only believism,” or derogatorily, “cheap grace.” These individuals sum up the Free Grace movement as “evangelism Hodges believes the chief principle in his book, Absolutely Free, is taking God at his Word and thus accepting Jesus Christ as personal Savior. Moreover, he believes this one-time act of faith in Christ saves without any act or acts of repentance, remorse for sin, or penance of any kind. Technically, Gentry and the host of other Lordship Salvation backers are correct in labeling it “easy-believism” because for Free Grace theology, no external effort or work of any kind is required; simply believe in Jesus Christ for salvation. Nevertheless, those in favor of Free Grace prefer the derogatory “easy-believism” label rather than “hard-believism,” an oxymoron and seemingly difficult to swallow. Dr. Charles Bing rejects both terminologies: non-lordship and easy-believism and proposes a neutral view, which will be adopted in this study. In reference to the preferred term, “Free Grace” he comments:

…it represents the emphasis of the freeness of salvation and the simplicity of faith. The choice of this term is somewhat pragmatic; it does not imply there are only two views in the debate. It will simply be used in reference to those who oppose Lordship Salvation and teach the simplicity of faith as unencumbered trust or acceptance of God’s gift of salvation.

In addition, Bing, a proponent of Free Grace theology, offers what he believes to be a legitimate definition:

The Free Grace position holds that salvation is a gift of God realized by man only through the simple response of faith, which is basically defined as “trust, confidence in.”

The comments of The MacArthur Study Bible on James 2:14 demonstrate the contrasting perspective of that of the free grace camp. “Again, the verb’s form describes someone who continually lacks external evidence of the faith he routinely claims.” He goes on to say, “James is not disputing the importance of faith. Rather, he is opposing the notion that saving faith can be a mere intellectual exercise void of a commitment of active obedience.”

It is necessary to note that the Lordship Salvation perspective corresponds with the Free Grace definition mentioned above, but does not stop there. Their definition includes the “works that ‘saving faith’ inevitably produces.” As stated earlier, the Free Grace perspective simply divorces any attempt to link repentance or repentant acts with the presentation of the gospel message.

Conclusion
In sum, the Lordship Salvation and Free-Grace issue is a big deal and any distinctions between salvation and discipleship must be drawn since the issue at hand is a matter of the gospel, salvation (justification) and spiritual growth; this is literally a life and death issue. Dr. Charles Ryrie believes, “No distinction is more vital to theology, more basic to a correct understanding of the New Testament, or more relevant to every believer’s life and witness.”

In the end, the answer, as I see it, will settle somewhere in the middle of the two extremes. I am reluctant to introduce myself as “free-gracer,” “Soft-Lordship” or any label simply because dogmatic labels seem to create tension right off the bat. Rather, the student of the scripture will benefit from being open-minded and fair in their assessment of each view. Beware of people who are closed-minded and narrow in their exegesis. Simply take a verse and/or passage and see what it is saying. When you cannot explain a passage or make sense of it, don’t be afraid to admit you do not know what it means. The sign of a person with an agenda is frustration and negative reaction when they are stumped. Happy exegeting.