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If we are living according to the revelation of grace, our hearts should instead be focused on a right standing with God consciousness. As a believer, you may still sin, but you are not a sinner. Those who keep on sinning have never known [Christ] or understood who he is….
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Yet sin consciousness will steer us right back into sin. Shame, guilt, and condemnation always hinder us from ruling in life.
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Condemnation and correction both hurt! But there is an absolute difference between the two. Condemnation, which comes from the enemy, leaves us feeling like there is no way out. We feel that we are forever judged.
You’re Not a Sinner Saved by Grace!
Correction, on the other hand, offers a way out: repentance. God corrects us to restore our fellowship with Him and to make us more like Him. He always wants to pull us closer, not push us away. Read many verses. Read passages. Read chapters. Read books. Allow Scripture to interpret Scripture. Let's look at the verse in its near context.
For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him," Matthew The first step in biblical interpretation hermeneutics is observation.
In this step, the student asks three basic questions of any given verse or passage: What does the verse say? What doesn't the verse say? What questions come to mind as I read this verse? Matthew says nothing about evangelism.
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It says nothing about the conversion of the lost. It says nothing about what, if anything, the unsaved person should or could do to be saved. In order to rightly understand the verse we must not only look at the surrounding verses, but we must go all the way back to the beginning of the "Sermon on the Mount"-- back to Matthew Jesus' primary audience during the Sermon on the Mount Matthew was His disciples. His extended audience was the crowd that followed Him Matthew Jesus began His sermon with the Beatitudes.
The Beatitudes served as Jesus' description of the Christian life.
Is the Sinner's Prayer biblical or not? | badufyjuhi.cf
The Beatitudes were not instructions for becoming a Christian. Jesus' primary audience remained the same in Matthew , His disciples, believers. This truth is further evidenced by what Jesus said in Matthew They have a Judge in Heaven. Jesus' words about "asking" in Matthew are words of instruction and encouragement to believers, not the lost. Therefore, to suggest Matthew supports unbelievers asking Jesus into their heart or to save them is utterly contrary to what the verse actually says and means.
I fast twice a week; I give tithes of all that I get. This is another passage, with specific emphasis placed on Luke , that many Christians use to justify the implementation of the "Sinner's Prayer" in an evangelism strategy. After all, the tax-collector cried out to God in prayer. Again, context is critical to understanding this beautiful and important parable. Who was Jesus' audience when he shared the above parable? Yes, it was His disciples. But there were others present, so we must go back to Luke to discover who else was there.
If one looks closely at the parable, the prayer is not the primary focus. Jesus' point is to emphasize the self-righteousness and sinful arrogance of the Pharisees. The parable was an indictment against the Pharisees, not a treatise on how one should pray to enter the Kingdom of God. Look closely at the parable.
Why was the tax collector justified? Was it because he prayed? It was his humility that exemplified the justification He had received from God cf. Romans For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted," Luke God opposes the proud the Pharisees , but He gives grace to the humble the tax-collector. See James and 1 Peter It is far better and far more accurate to use this tremendous parable as an encouragement to call unbelievers to humble themselves before God than to errantly convince unbelievers they can be reconciled to God if they pray a prayer.
Again, it is not simply the prayer that saves anyone. Who is Paul's audience? Believers or unbelievers? He is writing to believers, the Church, in Rome. The recipients of his letter would have never taken from this text that Paul was instructing unbelievers to pray a prayer in order to receive Jesus Christ as Lord and Savior. Nor would his readers have received Paul's teaching here as a suggestion, much less a mandate, to lead the unsaved in a "sinner's prayer. I could not find one legitimate Bible scholar who suggests that Paul's words in Romans is an example of either a "sinner's prayer" or a suggestion that believers are to lead unbelievers in such a prayer, or to "ask Jesus into their heart.
It is also interesting to note how Paul switches the ideas of confession and believing, from verse 9 to verse Paul makes it clear that justification by faith Romans comes before confession. Justification does not come as a result of confession. Both verbs in Romans , "believes" and "confesses," are in the present-passive-indicative in the Greek text. This means that those who are truly born again will continue to believe by faith and they will continue to confess Jesus as Lord. The wording in Romans in no way whatsoever supports the notion of praying a one-time prayer as a means of receiving salvation and the gift of eternal life.
This confession must be made both by words and facts, must be open, visible, and before men; and also real, hearty, and sincere, the words of the mouth agreeing with the experience of the heart; and such a good profession made before God, angels, and men, highly becomes all that believe with the heart. This was the practice of the primitive saints; yea, all nations own, acknowledge, and profess the God they worship; and should not we confess our God, Saviour and Redeemer?
Those who are saved, those who will forever be saved, are those who confess Jesus as Lord -- not as a means of salvation , but as evidence that the salvation to which they cling has been wrought by God and secured in heaven by Him for all eternity 1 Peter Those who claim to be Christians but do not confess Jesus as Lord as a regular course and pattern of their lives should examine themselves to see if they are even in the faith 2 Corinthians Who are the "we" in this verse?
The "we" is John's audience. John is writing to Christians in the Church of Ephesus as well as believers in the region. Unbelievers are not included in the "we," as indicated by Paul's warning to the brethren about false teachers 1 John God is faithful and righteous to forgive the sins of His adopted children Romans Until God causes the unregenerate person to be born-again 1 Peter , their prayers are an abomination to Him Isaiah Christians should call unbelievers to repent and believe the gospel Mark ; Luke , not to pray a prayer of confession and trust in it as the means by which they are then saved.
Instead, people need to trust Jesus and what he did on the cross. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me," Revelation We prayerfully long for the day when pastors, evangelists, and Christians, in general, will stop proclaiming a man-centered gospel by misusing Revelation and drawing an emotional and often-times false response from the hearer.
Jesus is not standing at the locked door of any sin-corroded human heart, longing to be let in. Jesus doesn't need the acceptance of anyone. Everyone needs His. Jesus isn't the blonde haired, blue eyed, surfer standing at the door of your heart waiting for you to let him in. He's God. He is sovereign. Not you. The context of the before-mentioned verse finds Jesus not speaking to the unsaved, but to a disobedient church. It is not an evangelistic verse, nor should it be used as such. It is a call to repentance to the church. Jesus never asked people to let Him come into their hearts.