Isaiah 46:9–10
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
Look at this amazing verse with me. Listen to what God says about Himself as He reveals His Sovereignty through the prophet Isaiah.
There is none like me. Aren’t you glad there is none like Him? If there were any like Him, then we would have to worry if our God was going to win. When two teams are evenly matched, the question of who is going to win the contest is in question—but that is not the case with God—there is none like Him. I can’t play basketball—I mean it—I really can’t play. I can foul and double dribble and miss shots like the best of them, but I can’t play to win. So if I were ever to get a chance to play basketball with Michael Jordan there wouldn’t be any question who was going to win our little one-on-one game. Jordan would win because “there is none like him.” (I know some would argue that Jordan is not that much better than others, but he works well for the illustration.)
Now look at verse 10. This is what God does—He declares the end from the beginning and from ancient times the things that are NOT YET done. It doesn’t get any more sovereign than that. He is in charge. He declares the end from the beginning. When He wants the outcome a particular way it happens that way and it always happens that way. From the ancient times the things that are not yet done are done.
This is predestination. It can’t be denied. Some stick their head in the sand and pretend it doesn’t exist. Others try to make it a heresy because of the perception that man loses his “freewill.” Neither choice is acceptable. The Bible says He declares “the end from the beginning.” How He does this while preserving human freedom is a mystery and a remarkable thing that my finite brain struggles at comprehending. However, my inability to comprehend how he: 1) declares the end from the beginning, 2) can be moved by prayer toward certain actions, and 3) I have lots of freedom to make choices does not change the truth of this verse.
And this verse should be of the greatest comfort to all who believe. “How so?” you may ask. My answer is simple, “what is the point of praying to a God who is not powerful enough to declare the end from the beginning?” or is so absent from mankind like a deistic view of God that He doesn’t choose to declare the end from the beginning?” This verse should invoke within me faith. My God for whom there is none like Him has the power to declare the end from the beginning. That is powerful—that is Almighty! His counsel shall stand. He can and will do all He pleasures to do and there isn’t anyone who interferes with His purpose as He sees fit. From the beginning Satan (and all that is evil) have been trying to keep God from accomplishing His counsel and His pleasure but “it will stand!” For 6,000 years of human history God has been demonstrating that He accomplishes His good pleasure as He sees fit. In fact for 6,000+ years God has been demonstrating that He is so powerful He can take what is meant for evil and turn it into good.
For that I am glad. That low view of God will bring no comfort to a soul who is in tribulation.
Must See Movie for the Entire Family
This movie was not what I was expecting. I suspected it would be some kind of spoof but I was completely wrong. Every Christian family should watch this movie and listen for the application of Biblical truth in a very practical sense as we see the struggles families go through in a fallen world. Letters to God is available at your local Redbox for $1 and you can even go to the Rebox webpage www.redbox.com and reserve a copy so you don't have to waste time driving around town looking for it. Christians need to support those who make movies like this.
Jehovah's Witnesses (An Academic Paper for APOL 500)
The purpose of this article is to provide a summary of Jehovah’s Witnesses and the Watchtower Bible and Tract Society, articulate why it is a cult, and explain how one could share orthodox Christianity with a member of this Society. Although members of this “sect” of Christianity claim to be the one true representation of the people of God on the planet, the reality is their doctrine is so contrary to orthodox Christianity that it is a cult. Moreover, a Jehovah’s Witness (JW) can be shown that the Christian orthodox doctrine a Witness denies to be true is in fact affirmed in the New World Translation of the Holy Scriptures (the Watchtower Bible).
Basic Summary
With roots back to 1870 and Charles Russell’s Bible study group in Pennsylvania, JWs subscribe to the belief that only their sect is the one true people of God. They teach that there is only one God whose only name is Jehovah, and they are His witnesses. As JWs, each follower has a personal responsibility to proclaim the truth in a very deliberate way often in door to door witnessing and home “Bible” studies. They believe Jesus Christ is not the only begotten Son of God, and that their translation of the Bible, the New World Translation (NWT) published from the Watchtower Society, is a more perfect translation of the Bible. Walter Martin writes, “The Watchtower Society is an absolute autocracy. All authority is vested in the [Society] including the authority to understand and teach the Bible.”
Although a JW may affirm faith in Christ, their understanding of how one is saved is based on good outweighing bad. Words like repentance, faith, grace, atonement and justification are not understood in the traditional orthodox sense. Witnesses are motivated to do right and adhere to a legalistic set of rules to please Jehovah. At best, Christ created an opportunity for men to be saved, but he did not secure the salvation of anyone. The Watchtower teaches that only 144,000 (the “Anointed Class”) are born again and will spend eternity in heaven with God; “the other sheep” (John 10:16) live forever in an earthly paradise. The souls of everyone else are annihilated. Witnesses do not believe in hell or the eternal punishment of those outside of Christ.
In 1914, Jehovah’s Witnesses believe that Jesus returned, in an invisible way, to establish His kingdom. This kingdom is administered by the Watchtower Society headquartered in Brookline, New York. Thus, they meet in kingdom halls and are not organized like a New Testament church. According to Hager JWs are obsessed with uniformity including “uniform kingdom halls, consistent dress codes, and training for evangelism.”
Heresy
The Jehovah’s Witnesses understanding of truth substantially departs from orthodox Christianity in four major areas. They are: the entire Godhead, the Person (in both the deity and incarnation) and the salvific work of Christ (including the gospel), the second coming of Christ and the reality of Hell (including the eternal punishment of lost souls). The Watchtower Society indoctrinates new converts with false doctrine in two ways: first, they use a modified translation of the Bible and second, they teach only from their books, tracts and lessons and discourage the use of other Christian material.
Beginning with the doctrine of God, the JWs err in teaching that God’s only name is Jehovah who has not revealed Himself to mankind in three Persons who are one God. The JWs believe Jesus is a god—but not the Almighty God. He existed as a created spirit being until His birth and then was only human while on the earth. They deny the truth that Jesus is God possessing all the same divine attributes as God the Father. Finally, JWs believe that the Holy Spirit is not a separate distinct person in the Godhead but the non-personal active force of God.
Not only does the Watchtower Society deny the full deity of Christ, but it also denies His incarnation. The mysterious union of deity and humanity in the Person of Jesus Christ is denied: Jesus was a spirit being (a god), then a man, and is presently an exalted spirit being. The JWs teach that Christ died on a stake, not a cross, and deny the bodily resurrection of Christ.
A present day JW earns his salvation in a hybrid of faith and works. While the JW official website refers to Jesus as a savior, the witness is also directed from Phil 2:12 that there is a clear expectation that every JW will contribute or work out their own salvation. The Society denies the efficacy of Christ’s finished work on the cross. A new convert will be highly encouraged to be faithful to the programs and expectations of the church with the understanding that unfaithful people do not receive the reward of eternal life. From Watchtower material they will be taught: “The Bible likens our Christian course to a race, with salvation being the prize at its end.” The Society’s doctrine is devoid of an understanding or appreciation for the salvific grace of God.
Finally, the Society believes that Christ’s second coming has already occurred, and the world missed it because it was not visible. The Jesus who ascended in Acts 1 did not return in like manner (Acts 1). The JWs believe that Christ was made a heavenly king in 1914 and is using the Society rule on this planet in the kingdom age. They deny the visible second coming of Christ to rule on a throne in Jerusalem for 1,000 years.
Engaging the Jehovah’s Witness
The best way to engage a witness concerning the flaws in his belief system is to use his New World Translation to affirm the orthodoxy of the Person and salvific work of Christ and the reality that all can be born again and assured of eternal life through salvation by grace (John 3, Eph. 2:8-9, 1 John 5). The second way to engage the JW is to show him how his NWT has been altered using another Bible. This would be especially productive if the JW could see the truth in multiple translations.
The witness has been taught that Jehovah created Jesus and Jesus subsequently created all things. However, this is not what his Bible teaches. John 1:3 is clear “and apart from him not even one thing came into existence.” This is only possible if Jesus is not a created being. The witness needs to see the connection between John 1:1 and Genesis 1:1. Then, he should see how John 10:30 in the NWT presents Jesus as one with Jehovah—“I and the Father are one.” Next in John 20:28, Thomas calls Jesus “My God.” This is troublesome because Jesus did not rebuke Thomas, and he should have if he were not God. From Hebrews 1:3, the witness needs to be shown how Jesus can be (from the NWT) “the exact representation of his (God’s see v.1) very being” if Jesus is not God.
Additionally, the witness should be shown how Jehovah is identified as the only savior (Is. 43:11); whereas, John 4:42 identifies Jesus as the savior of the world. The witness needs to see that the doctrine of the Trinity, there is only one God who has revealed Himself to mankind in three persons, is essential to reconcile verses with other verses in the NWT. Acts 5 is another example where the Holy Spirit is presented as God and the NWT was changed to obscure the truth. Finally from Matthew 1:23, the JW needs to explain how God was with mankind if Jesus is not God.
Next, the JWs need to be engaged with a true gospel presentation (justification, sanctification, and glorification). He needs to be shown what it means to believe that Jesus is the Christ in relationship to the Prophet, Priest and King. He must be taught what saved by grace means from Eph. 2. I John 5:1 and other “whoever” verses would be an ideal verse to show that the JW that the number of people who may be born of God is not limited to any set number. He may be encouraged to know that all may have eternal life (John 3) and the assurance of salvation from 1 John. Ron Rhodes emphasizes the importance of sharing with the JW one’s personal testimony and stressing that orthodox Christianity is not a religion but a relationship with Christ. He writes: “Fundamentally, a Christian is one who has a personal ongoing relationship with Jesus.” Ultimately, the JW needs to be shown the full implications of “it is finished” (John 19:30). Even the NWT rendering “it was accomplished” begs the question: “What did Christ accomplish?
Conclusion
This paper summarized what the JWs believe to be true, outlined major heretical deviations from the Bible and explained how a Christian should engage a JW with the faith in hopes of bringing him to a relationship with Jesus. When a person compares what the Society teaches to orthodox Christianity, it is clear they are not the one true people of God. The JWs are not a sect of Christianity—it is a cult. By engaging the JW with the NWT, he should be able to see that his Bible does not support his doctrine. The true Christian needs to keep his focus on engaging the JW concerning the God of the Gospel and the true Gospel of Jesus Christ.
Bibliography
Hager, Mark. The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity. Edited by Ed Hinson and Ergun Caner. Eugene, Oregon: Harvest House Publishers, 2008.
Jehovah’s Witnesses Official Website. http://www.watchtower.org (accessed July-August 2010).
Jehovah’s Witnesses: Proclaimers of God’s Kingdom. Brooklyn, NY: Watchtower Bible and Tract Society, 1993.
Martin, Walter. Kingdom of the Cults: The Definitive Work of the Subject. Minneapolis, MN: Bethany House Publishers, 2003.
Rhodes, Ron. The 10 Most Important Things You Can Say to a Jehovah’s Witness. Eugene, OR: Harvest House Publishers, 2001.
Rhodes, Ron. “The Bible and Religious Cults.” ESV Study Bible. Wheaton, Ill: Crossway Bibles, 2008.
Basic Summary
With roots back to 1870 and Charles Russell’s Bible study group in Pennsylvania, JWs subscribe to the belief that only their sect is the one true people of God. They teach that there is only one God whose only name is Jehovah, and they are His witnesses. As JWs, each follower has a personal responsibility to proclaim the truth in a very deliberate way often in door to door witnessing and home “Bible” studies. They believe Jesus Christ is not the only begotten Son of God, and that their translation of the Bible, the New World Translation (NWT) published from the Watchtower Society, is a more perfect translation of the Bible. Walter Martin writes, “The Watchtower Society is an absolute autocracy. All authority is vested in the [Society] including the authority to understand and teach the Bible.”
Although a JW may affirm faith in Christ, their understanding of how one is saved is based on good outweighing bad. Words like repentance, faith, grace, atonement and justification are not understood in the traditional orthodox sense. Witnesses are motivated to do right and adhere to a legalistic set of rules to please Jehovah. At best, Christ created an opportunity for men to be saved, but he did not secure the salvation of anyone. The Watchtower teaches that only 144,000 (the “Anointed Class”) are born again and will spend eternity in heaven with God; “the other sheep” (John 10:16) live forever in an earthly paradise. The souls of everyone else are annihilated. Witnesses do not believe in hell or the eternal punishment of those outside of Christ.
In 1914, Jehovah’s Witnesses believe that Jesus returned, in an invisible way, to establish His kingdom. This kingdom is administered by the Watchtower Society headquartered in Brookline, New York. Thus, they meet in kingdom halls and are not organized like a New Testament church. According to Hager JWs are obsessed with uniformity including “uniform kingdom halls, consistent dress codes, and training for evangelism.”
Heresy
The Jehovah’s Witnesses understanding of truth substantially departs from orthodox Christianity in four major areas. They are: the entire Godhead, the Person (in both the deity and incarnation) and the salvific work of Christ (including the gospel), the second coming of Christ and the reality of Hell (including the eternal punishment of lost souls). The Watchtower Society indoctrinates new converts with false doctrine in two ways: first, they use a modified translation of the Bible and second, they teach only from their books, tracts and lessons and discourage the use of other Christian material.
Beginning with the doctrine of God, the JWs err in teaching that God’s only name is Jehovah who has not revealed Himself to mankind in three Persons who are one God. The JWs believe Jesus is a god—but not the Almighty God. He existed as a created spirit being until His birth and then was only human while on the earth. They deny the truth that Jesus is God possessing all the same divine attributes as God the Father. Finally, JWs believe that the Holy Spirit is not a separate distinct person in the Godhead but the non-personal active force of God.
Not only does the Watchtower Society deny the full deity of Christ, but it also denies His incarnation. The mysterious union of deity and humanity in the Person of Jesus Christ is denied: Jesus was a spirit being (a god), then a man, and is presently an exalted spirit being. The JWs teach that Christ died on a stake, not a cross, and deny the bodily resurrection of Christ.
A present day JW earns his salvation in a hybrid of faith and works. While the JW official website refers to Jesus as a savior, the witness is also directed from Phil 2:12 that there is a clear expectation that every JW will contribute or work out their own salvation. The Society denies the efficacy of Christ’s finished work on the cross. A new convert will be highly encouraged to be faithful to the programs and expectations of the church with the understanding that unfaithful people do not receive the reward of eternal life. From Watchtower material they will be taught: “The Bible likens our Christian course to a race, with salvation being the prize at its end.” The Society’s doctrine is devoid of an understanding or appreciation for the salvific grace of God.
Finally, the Society believes that Christ’s second coming has already occurred, and the world missed it because it was not visible. The Jesus who ascended in Acts 1 did not return in like manner (Acts 1). The JWs believe that Christ was made a heavenly king in 1914 and is using the Society rule on this planet in the kingdom age. They deny the visible second coming of Christ to rule on a throne in Jerusalem for 1,000 years.
Engaging the Jehovah’s Witness
The best way to engage a witness concerning the flaws in his belief system is to use his New World Translation to affirm the orthodoxy of the Person and salvific work of Christ and the reality that all can be born again and assured of eternal life through salvation by grace (John 3, Eph. 2:8-9, 1 John 5). The second way to engage the JW is to show him how his NWT has been altered using another Bible. This would be especially productive if the JW could see the truth in multiple translations.
The witness has been taught that Jehovah created Jesus and Jesus subsequently created all things. However, this is not what his Bible teaches. John 1:3 is clear “and apart from him not even one thing came into existence.” This is only possible if Jesus is not a created being. The witness needs to see the connection between John 1:1 and Genesis 1:1. Then, he should see how John 10:30 in the NWT presents Jesus as one with Jehovah—“I and the Father are one.” Next in John 20:28, Thomas calls Jesus “My God.” This is troublesome because Jesus did not rebuke Thomas, and he should have if he were not God. From Hebrews 1:3, the witness needs to be shown how Jesus can be (from the NWT) “the exact representation of his (God’s see v.1) very being” if Jesus is not God.
Additionally, the witness should be shown how Jehovah is identified as the only savior (Is. 43:11); whereas, John 4:42 identifies Jesus as the savior of the world. The witness needs to see that the doctrine of the Trinity, there is only one God who has revealed Himself to mankind in three persons, is essential to reconcile verses with other verses in the NWT. Acts 5 is another example where the Holy Spirit is presented as God and the NWT was changed to obscure the truth. Finally from Matthew 1:23, the JW needs to explain how God was with mankind if Jesus is not God.
Next, the JWs need to be engaged with a true gospel presentation (justification, sanctification, and glorification). He needs to be shown what it means to believe that Jesus is the Christ in relationship to the Prophet, Priest and King. He must be taught what saved by grace means from Eph. 2. I John 5:1 and other “whoever” verses would be an ideal verse to show that the JW that the number of people who may be born of God is not limited to any set number. He may be encouraged to know that all may have eternal life (John 3) and the assurance of salvation from 1 John. Ron Rhodes emphasizes the importance of sharing with the JW one’s personal testimony and stressing that orthodox Christianity is not a religion but a relationship with Christ. He writes: “Fundamentally, a Christian is one who has a personal ongoing relationship with Jesus.” Ultimately, the JW needs to be shown the full implications of “it is finished” (John 19:30). Even the NWT rendering “it was accomplished” begs the question: “What did Christ accomplish?
Conclusion
This paper summarized what the JWs believe to be true, outlined major heretical deviations from the Bible and explained how a Christian should engage a JW with the faith in hopes of bringing him to a relationship with Jesus. When a person compares what the Society teaches to orthodox Christianity, it is clear they are not the one true people of God. The JWs are not a sect of Christianity—it is a cult. By engaging the JW with the NWT, he should be able to see that his Bible does not support his doctrine. The true Christian needs to keep his focus on engaging the JW concerning the God of the Gospel and the true Gospel of Jesus Christ.
Bibliography
Hager, Mark. The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity. Edited by Ed Hinson and Ergun Caner. Eugene, Oregon: Harvest House Publishers, 2008.
Jehovah’s Witnesses Official Website. http://www.watchtower.org (accessed July-August 2010).
Jehovah’s Witnesses: Proclaimers of God’s Kingdom. Brooklyn, NY: Watchtower Bible and Tract Society, 1993.
Martin, Walter. Kingdom of the Cults: The Definitive Work of the Subject. Minneapolis, MN: Bethany House Publishers, 2003.
Rhodes, Ron. The 10 Most Important Things You Can Say to a Jehovah’s Witness. Eugene, OR: Harvest House Publishers, 2001.
Rhodes, Ron. “The Bible and Religious Cults.” ESV Study Bible. Wheaton, Ill: Crossway Bibles, 2008.
1611 King James Bible Facsimile
http://sceti.library.upenn.edu/sceti/printedbooksNew/index.cfm?TextID=kjbible
Cut and paste the above website URL into your browser if you would like to look at images of the first edition of the 1611 King James Bible including the Apocrypha books. One of the things you should notice are footnotes in the margin of the Bible inserted by the translation comittee. There will normally be two vertical lines next to the note.
Some would have you to believe that the translators were perfect. If this were true and they had complete knowledge someone needs to explain why there are footnotes in the Bible.
That fact is sometimes they (the translation committee) were not sure and inserted a footnote to provide additional information. This is a practice continued with today's modern literal translations like the NASB, ESV and NKJV.
One should also take the time to read the preface to the 1611 Bible to gain an appreciation of how they viewed themselves and their role as translators.
Check it out yourself and compare it to today's KJV.
Cut and paste the above website URL into your browser if you would like to look at images of the first edition of the 1611 King James Bible including the Apocrypha books. One of the things you should notice are footnotes in the margin of the Bible inserted by the translation comittee. There will normally be two vertical lines next to the note.
Some would have you to believe that the translators were perfect. If this were true and they had complete knowledge someone needs to explain why there are footnotes in the Bible.
That fact is sometimes they (the translation committee) were not sure and inserted a footnote to provide additional information. This is a practice continued with today's modern literal translations like the NASB, ESV and NKJV.
One should also take the time to read the preface to the 1611 Bible to gain an appreciation of how they viewed themselves and their role as translators.
Check it out yourself and compare it to today's KJV.
Why does God expect me to do good works if I am saved by grace?
According to the Bible, salvation is only available through the grace of God, and not through our works as many cults believe. If works do not provide salvation, then what role do they play in the Christian life?
The fact that the Bible says so much about good works is one of the reasons why there is often such confusion between salvation by grace and a hybrid of faith and works. From the ESV, there are eight specific references to the “good works” Christians do as part of the life they live. These verses, Mt. 5:16, Eph 2:10, 1 Tim. 6:18, Titus 2: 7, 14; 3:14 and Heb. 10:24, as well as other supplementary references, refer to works that need to be examined to understand the role good works play in the Christian life. From the New Testament this short article will show that there are three things good words accomplish in the Christian life. First, good works glorify God. Second, they serve as a means of validating that one’s faith is real, and third, they are used by God to accomplish his will.
Good works are important and the Bible is full of exhortations toward them. Titus 2:7 tells the believer to “be a model of good works” and verse 14 communicates that God expects his people to be “zealous of good works.” The author of Hebrews 10:24 encourages believers to “stir up one another toward good works.” Sometimes good works are just described as what God desires without using the words “good works.” The good work that the Samaritan did is presented as the perfect example of loving one’s neighbor as oneself (Lk. 10). Paul recognizes when churches are doing good work and he commends them for their good works (2 Cor. 8). Believers will be rewarded for their good works at the Judgment Seat of Christ. According to 1 Corinthians 3:13–14: “Each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward [emphasis mine].” Moreover, there are numerous other references to “works” without an adjective describing the works. For example, who can miss the message of James 2 faith without works is not salvific faith? In Revelation 2-3, there are six references to “your works.” Finally, the Bible is full of directives (instruction/commandments) concerning how a man is expected to live—do good works. Good works matter to God.
First and foremost, Christ made it clear that good works are necessary so others see the good work of God in the life of the believer and glorify God (Mt. 5:16). Ephesians 2:10 supplements this truth: God saves (created in Christ) people “unto good works.” Saved people are “his workmanship.” Likewise, in the same way the heavens declare the glory of the Lord. How much more should new creatures in Christ, radically changed by the power the gospel, produce good works which also point toward the glory of God?
Second, good works that glorify God also serve to provide “evidence of an inward faith (Eph 2:10; James 2:21-22)” (Weider, The Popular Encyclopedia of Apologetics, 2008, p. 428). Faith without good works is not salvific faith (James 2:21-22). Good works are a way of validating the authenticity of the grace of God in the life of the believer. The proof text for this comes from Titus 2:11-12: “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.” Instead of saying “good works,” Paul describes what the life that produces good works looks like. It has renounced the sins of the world and is seeking to live a self-controlled, upright, and godly life.
Third, not only do good works glorify God, and validate faith, but God uses them to accomplish his will in the Christian life. He doesn’t have to, but he does. Jesus went about doing (accomplishing) the will of the Father and when the Jews sought to kill him he asked, “Which of these good works do you stone me for?” (John 10:32). In 1 Timothy 6:18, Paul tells Timothy to instruct the rich people in the church to use their money in a good way. He writes, “They are to do good, to be rich in good works, to be generous and ready to share.” In this case, we learn that rich people doing “good works” take care of the needs of the less fortunate in the body of Christ. Likewise in Titus 3:8 and 14 Paul tells Titus that good works are “profitable for others” (v. 8) and good works help people in “urgent need” (v. 14). The rich sharing wealth with the poor is a good work.
In conclusion, “good works” glorify God. They provide evidence of authentic faith and grace in the life of the believer and are used by God to accomplish his will.
The fact that the Bible says so much about good works is one of the reasons why there is often such confusion between salvation by grace and a hybrid of faith and works. From the ESV, there are eight specific references to the “good works” Christians do as part of the life they live. These verses, Mt. 5:16, Eph 2:10, 1 Tim. 6:18, Titus 2: 7, 14; 3:14 and Heb. 10:24, as well as other supplementary references, refer to works that need to be examined to understand the role good works play in the Christian life. From the New Testament this short article will show that there are three things good words accomplish in the Christian life. First, good works glorify God. Second, they serve as a means of validating that one’s faith is real, and third, they are used by God to accomplish his will.
Good works are important and the Bible is full of exhortations toward them. Titus 2:7 tells the believer to “be a model of good works” and verse 14 communicates that God expects his people to be “zealous of good works.” The author of Hebrews 10:24 encourages believers to “stir up one another toward good works.” Sometimes good works are just described as what God desires without using the words “good works.” The good work that the Samaritan did is presented as the perfect example of loving one’s neighbor as oneself (Lk. 10). Paul recognizes when churches are doing good work and he commends them for their good works (2 Cor. 8). Believers will be rewarded for their good works at the Judgment Seat of Christ. According to 1 Corinthians 3:13–14: “Each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward [emphasis mine].” Moreover, there are numerous other references to “works” without an adjective describing the works. For example, who can miss the message of James 2 faith without works is not salvific faith? In Revelation 2-3, there are six references to “your works.” Finally, the Bible is full of directives (instruction/commandments) concerning how a man is expected to live—do good works. Good works matter to God.
First and foremost, Christ made it clear that good works are necessary so others see the good work of God in the life of the believer and glorify God (Mt. 5:16). Ephesians 2:10 supplements this truth: God saves (created in Christ) people “unto good works.” Saved people are “his workmanship.” Likewise, in the same way the heavens declare the glory of the Lord. How much more should new creatures in Christ, radically changed by the power the gospel, produce good works which also point toward the glory of God?
Second, good works that glorify God also serve to provide “evidence of an inward faith (Eph 2:10; James 2:21-22)” (Weider, The Popular Encyclopedia of Apologetics, 2008, p. 428). Faith without good works is not salvific faith (James 2:21-22). Good works are a way of validating the authenticity of the grace of God in the life of the believer. The proof text for this comes from Titus 2:11-12: “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.” Instead of saying “good works,” Paul describes what the life that produces good works looks like. It has renounced the sins of the world and is seeking to live a self-controlled, upright, and godly life.
Third, not only do good works glorify God, and validate faith, but God uses them to accomplish his will in the Christian life. He doesn’t have to, but he does. Jesus went about doing (accomplishing) the will of the Father and when the Jews sought to kill him he asked, “Which of these good works do you stone me for?” (John 10:32). In 1 Timothy 6:18, Paul tells Timothy to instruct the rich people in the church to use their money in a good way. He writes, “They are to do good, to be rich in good works, to be generous and ready to share.” In this case, we learn that rich people doing “good works” take care of the needs of the less fortunate in the body of Christ. Likewise in Titus 3:8 and 14 Paul tells Titus that good works are “profitable for others” (v. 8) and good works help people in “urgent need” (v. 14). The rich sharing wealth with the poor is a good work.
In conclusion, “good works” glorify God. They provide evidence of authentic faith and grace in the life of the believer and are used by God to accomplish his will.
Not Willing that any Perish--Really?
Have you ever considered how important the context of the verse is to the correct understanding of truth? In the Bible it is essential. I once heard an evangelist continually pull a truth out of context throughout a sermon and I know he understood the complete truth—but he is wasn’t communicating it well.
Why?
He didn’t communicate the truth well because he didn’t present the truth in context. Perhaps you have heard someone say:
“God is not willing that any should perish.”
That is what the evangelist said.
Is this a true statement? (It comes from the Bible.) Yes, but only if it is presented in its context. No—as a stand-alone idea—it is not a true statement. Here is where the idea comes from. 2 Peter 3:9 says:
The Lord is not slack [slow] concerning his promise, as some men count slackness; but is longsuffering [patient] to us-ward, not willing that any should perish, but that all should come to repentance.
This promise is not a universal promise. (That would lead to universalism—the belief that eventually God will save all either on this planet or in the life to come.)
This verse is not promising that God is not willing that any should perish. We know this to be true based on rest of the Bible. In Luke 13:3 and 5 Jesus said, “Except you repent you will all likewise perish.” That is very clear. From the mouth of our Lord, everyone who doesn’t repent will perish. Therefore, I must conclude that God is willing that some perish.
Who then is God not willing to perish? Who can take comfort in this promise from Peter? The context of the verse makes that clear—it is the group “us-ward.” Peter fits that group. Do you? Go back and read the introduction of the book and it is very clear Peter is writing to Christians—he is writing to people he believes have been radically changed by the power of the gospel. Within chapter three he opens with this description of the people who are part of the “us-ward”—he calls them “beloved.” He says they have “pure minds.” How did they get “pure minds?” Why are they “beloved?” They are born again. They have been cleansed by the blood of Jesus Christ and adopted into the family of God as sons and daughters. This is why Peter can accurately describe them with pure minds and people who are beloved.
The “us-ward” is the group of people that God is not willing that should perish. God is not willing that any who come to repentance perish. This is an awesome promise of eternal security of the believer.
For the complete truth of the Word of God reveals that repentance for all is a commandment. According to Acts 17:30: God is now commanding all men everywhere to repent. The only acceptable response to the gospel is repentance toward God and faith in the Lord Jesus the Christ. If that is not a person’s testimony he or she will perish. Hell is punishment for a failure to turn to the one true and living God. The fact is: God is willing that those who do not turn from idolatry to the one true and living God perish. The frightening truth is: Every moment, of every hour, of everyday, people are perishing. They are stepping into eternity without Jesus. Will you?
I hope this short posting did two things: First, I hope it reinforced for you the importance of teaching biblical truth within the context of the complete revelation of scripture. Second, I hope it has reminded you that “intellectual asset” is not the same as biblical belief in Christ—because “believing” always contains an element of repentance. There isn’t anyone who has “believed on the Lord Jesus Christ” who has not experience repentance toward God as a part of their Christian testimony. The word of God must always be taught within the complete revelation of truth. A failure to do so can lead to people forming wrong ideas about God and truth.
Why?
He didn’t communicate the truth well because he didn’t present the truth in context. Perhaps you have heard someone say:
“God is not willing that any should perish.”
That is what the evangelist said.
Is this a true statement? (It comes from the Bible.) Yes, but only if it is presented in its context. No—as a stand-alone idea—it is not a true statement. Here is where the idea comes from. 2 Peter 3:9 says:
The Lord is not slack [slow] concerning his promise, as some men count slackness; but is longsuffering [patient] to us-ward, not willing that any should perish, but that all should come to repentance.
This promise is not a universal promise. (That would lead to universalism—the belief that eventually God will save all either on this planet or in the life to come.)
This verse is not promising that God is not willing that any should perish. We know this to be true based on rest of the Bible. In Luke 13:3 and 5 Jesus said, “Except you repent you will all likewise perish.” That is very clear. From the mouth of our Lord, everyone who doesn’t repent will perish. Therefore, I must conclude that God is willing that some perish.
Who then is God not willing to perish? Who can take comfort in this promise from Peter? The context of the verse makes that clear—it is the group “us-ward.” Peter fits that group. Do you? Go back and read the introduction of the book and it is very clear Peter is writing to Christians—he is writing to people he believes have been radically changed by the power of the gospel. Within chapter three he opens with this description of the people who are part of the “us-ward”—he calls them “beloved.” He says they have “pure minds.” How did they get “pure minds?” Why are they “beloved?” They are born again. They have been cleansed by the blood of Jesus Christ and adopted into the family of God as sons and daughters. This is why Peter can accurately describe them with pure minds and people who are beloved.
The “us-ward” is the group of people that God is not willing that should perish. God is not willing that any who come to repentance perish. This is an awesome promise of eternal security of the believer.
For the complete truth of the Word of God reveals that repentance for all is a commandment. According to Acts 17:30: God is now commanding all men everywhere to repent. The only acceptable response to the gospel is repentance toward God and faith in the Lord Jesus the Christ. If that is not a person’s testimony he or she will perish. Hell is punishment for a failure to turn to the one true and living God. The fact is: God is willing that those who do not turn from idolatry to the one true and living God perish. The frightening truth is: Every moment, of every hour, of everyday, people are perishing. They are stepping into eternity without Jesus. Will you?
I hope this short posting did two things: First, I hope it reinforced for you the importance of teaching biblical truth within the context of the complete revelation of scripture. Second, I hope it has reminded you that “intellectual asset” is not the same as biblical belief in Christ—because “believing” always contains an element of repentance. There isn’t anyone who has “believed on the Lord Jesus Christ” who has not experience repentance toward God as a part of their Christian testimony. The word of God must always be taught within the complete revelation of truth. A failure to do so can lead to people forming wrong ideas about God and truth.
The Sinner's Prayer: Biblical or Extra-Biblical
Within the Baptist and larger Evangelical Christian community, there is a debate concerning whether or not a person must pray to receive Jesus as their Savior. Certainly no one should discourage the unsolicited prayer of someone who is genuinely converted by the power of the gospel. Authentic prayer is often an expression of faith. Any time those who believe in Christ wish to pray, they should pray—but the evangelist (or any other person sharing the gospel) should never give someone the impression that a prayer seals the deal or is essential to salvation. The continued theme of the New Testament is “believe on the Lord Jesus Christ” (Acts 16:31). Where believe is always understood as so much more than intellectual assent—for even the demons believe and shudder (James 2:19). In contrast, those who believe are trusting God to keep his Word in all that he has promised in the gospel of the Lord Jesus Christ (Acts 13:32).
The way many tracts and web pages are written, it appears that most believe words of faith must be articulated in a prayer or that the words guarantee something. Some people seem to believe that it is necessary for one to pray a prayer in order to be saved. Invitations at the end of a sermon are frequently conducted in such a way as to give the impression that the recitation of words, led by an evangelist, is effectual unto salvation. Must people ask or articulate words of faith (http://www.sinner-prayer.com/) to be saved? This “Sinner’s Prayer” is often found at the end of gospel tracts and web pages. Sometimes the person who now believes in Christ is told, with the supposed authority of the Bible, that if they were sincere when they prayed that they are now Christians and have eternal life. Is this true?
IS THIS TRUE?
Is that the gospel? Read a gospel tract, pray a prayer, and instantly one can be assured of his salvation—he is born again! Most would agree that a prayer doesn’t save the person, yet their gospel presentation and methods imply the opposite. People are told, “Sincerely pray this prayer,” and then they are assured that they are saved if they were sincere as though sincerity can be measured. How sincere is sincere? The evangelist may say something like, “This prayer does not save you. It is your faith that saves you. Would you like to pray to receive Jesus?” If faith saves, what is the point of asking would you like to pray? The better question is: “Do you know what it means to believe that the Lord Jesus is the Christ?” Or, “Are you willing to trust that God is able and willing to do all that he has promised to do in and through the death, burial, and resurrection of His Son Jesus?
In reaction to “easy believism,” internationally known Southern Baptist Evangelist Paul Washer, John MacArthur, and others have been publically opposed for their adamant position that salvation prayers do not guarantee conversion. In some fellowships, Washer and others have been accused of perverting the grace of God with a “Lordship Salvation” doctrine. Is this a fair and balanced accusation? Washer discourages people from praying to receive Jesus and argues that no one can gain assurance of his salvation from such a prayer. Is he right? Does God need us to pray a prayer? Do we have a biblical model for a “Sinner’s Prayer?” Are the Scriptures prescriptive in this matter? These are important questions that require answers from the Christian’s only authority in life—the Word. This article will show that articulating a prayer of salvation should never be presented as a necessary component of salvation. It will clarify the role of prayer in a gospel presentation, provide three reasons why people should not be encouraged to pray to receive Jesus, and encourage new converts to begin following Jesus.
Those in the “Sinner’s Prayer” camp use Romans 10:9-10 and 10:13 as their trump cards, insisting that the unbeliever must “confess” and “call upon the name of the Lord” for salvation and that, when they do, they are saved. Who wouldn’t argue that “prayer, confess, and calling” seem to be the same? Indeed, Rom. 10:9-10 describes the “heart believing” and the “mouth confessing.” This seems to indicate there is a need for both. Is that correct? Should we interpret what Paul is saying as two actions—that believing and confessing are two requirements? Or should we interpret one as a requirement (belief) and the other as a result (confession)? Jesus said that if we confess him before others he will profess us before His Father (Mt 10:32). Is that the same as praying, “Dear Jesus, come into my heart?” Is that the confession of faith to which Christ is referring? Certainly not. When Jesus hears those words, do unbelievers receive the gift of salvation by receiving him and then become Christians? Should one be given assurance verses of salvation because he prayed a prayer? Some suggest that because eternal life is a gift one much ask for it (Romans 6:23). Is that what the Bible teaches? Can we find the apostles teaching men to pray to God to come into their hearts? Paul makes it clear what comes first—belief—when he asks, “How then shall they call on him in whom they have not believed?” (Romans 10:14).
Before we consider what John 1:12-13 says concerning how one receives Jesus (in their heart or life), it is interesting to note that those who require confession in the form of a prayer are often the same ones who insist that, “He that believes and is baptized shall be saved” (Mk. 16:16) does not teach that baptism is a requirement for salvation. They rightly teach that baptism is the outward expression of what has already happened in the heart and does not guarantee salvation, yet they often report people as saved because they prayed a prayer of salvation. Yet early in Christ’s ministry, he warned of “many” who will describe themselves as saved but are not (Matt. 7:21-23). The evangelist needs to acknowledge that in the same way baptism doesn’t guarantee salvation neither does confession of words of faith in a prayer. John 1:12-13 says:
But as many as received him [Christ], to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
According to these two verses people (both adults and children) become children of God by believing—not praying, asking or confessing. They receive Christ and “become sons of God” through their faith in Christ. They are not spiritually born again because of the will of any human, but it is God that gives those who believe the second birth and eternal life.
SUPERFICIAL BELIEF
The Apostle John is so convinced of this theological truth and wants his reader to comprehend this important doctrine, that he provides a practical illustration of this in John 2. In chapter one, John initially packs the chapter full of descriptions of Christ as the Word, God, the Light, the Son of God, the Christ, the Rabbi, the Prophet, the King of the Jews, and the Lamb of God who takes away the sin of the world. Then in chapter two, after Jesus cleanses the temple of those who were robbing the Jews during the Passover, John writes about people who believed on the name of Jesus, but Jesus did not positively respond to their belief. When Jesus was finished cleansing the temple, the Jewish leaders insisted upon a sign of authentication for His authority to cleanse the temple. And Christ promised them a sign—the sign of the resurrection. He spoke of the temple of His body being resurrected. But the Jews didn’t understand His meaning. They thought that he was making reference to the physical temple he had just cleansed. Then John speaks of a group of people whose spiritual followers still exist today. Beginning in John 2:23-25, John writes of many who profess to believe in Jesus. Although their culture was different, it could be America where 80% of Americans consider themselves to be Christians—followers of Christ (America’s Seven Faith Tribes p.29). John writes:
Now when he was in Jerusalem at the Passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man.
Notice that John uses the same language he used in chapter one: “believed in his name.” In fact, he says that “many believed on his name.” So, from this verse alone, one could conclude these people believed. They “believed on His name” and therefore must be saved. “But Jesus did not commit himself unto them.” What?! “But they believed!” you might say. In fact, they must have articulated belief at some point because John was not a mind-reader. Yet John writes, “but” as a transitional word to create a strong contrast to the “many” and noted that Jesus “did not commit himself unto them.” An examination of the Greek words behind John 2:24 show the use of pisteuō (one of John’s favorite words for belief) twice in this verse. Jesus did not believe (pisteuō) that they (the many) believed (pisteuō) on Him.
Jesus’ response to the many that believed was one of unbelief (or non-commitment). John had already explained to his reader that spiritual birth is not of the will of man, but of God. So John says that Jesus did not believe that they believed because “He knew all”—that is, he knew what they believed. He is God. God is omniscient. God knows whose belief is authentic and whose is not. (The evangelist cannot know what God knows.) God knows who believes that Jesus is the Christ, the Son of the living God (such as Peter’s great confession of faith in Matthew 16) and those whose belief is not authentic. Later John would write: “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us” (1 John 2:19). John is well aware that there are pseudo-Christians who are not born again because authentic Christians continue in the faith. Genuine conversion cannot be ascertained minutes after a profession of faith or prayer. The evangelist must be content in realizing all he can do is ask probing questions. Jesus asked: “But who do you say that I am?” (Matt. 16:15). If a child or adult articulates faith in Christ as their Savior they should be treated as a disciple of Christ and encouraged to begin following Jesus as their Teacher, Savior and Lord.
HE KNOWS THE HEART
Moreover, John writes “and needed not that any should testify of man.” Jesus doesn’t need to hear words of faith to recognize a person’s faith in Him. Only God knows when words are authentic expressions of faith. He knows all men. To use Paul’s language from Romans 10, he knows who is authentic in their belief in the Person and salvific work of Christ in their heart. Yet God enjoys hearing believers pray. New converts should be encouraged to begin talking to God in prayer.
John points out that Christ didn’t believe in those who expressed faith in Him. He doesn’t say that they didn’t “pray” or “call.” Jesus doesn’t need to hear a confession or testimony; he knows. An evangelist should tell a potential convert, “God knows your heart; he knows whether your belief is authentic or or not.” Everyone else will have to wait to see if the one articulating faith in Christ turned to God from idols to serve the living God—repentance (1 Thess. 1:9, John 10:27).
In John 3, John launches into Christ’s encounter with Nicodemus and reinforces that Christ knows what Nicodemus thinks and believes. Jesus interrupts Nicodemus and goes to the heart of the issue. Jesus doesn’t need men to pray to receive Him; God knows whose belief is superficial and whose belief is authentic. When belief is authentic, Jesus commits Himself to the believer—they are born again. When it isn’t genuine, then that person is not born again—regardless of what they testify, speak, articulate or call out to the Lord or to others (see Matt. 7:21-27). The evangelist may have a desire to hear one pray in an attempt to ascertain whether the person is saved or not, but the truth is the articulation of a prayer is never presented as an assurance that one is saved. What role should prayer have in securing one’s salvation? The clear, biblical answer to that question is, “It cannot secure salvation.” People are saved by grace through repentant faith in the Person and salvific work of Christ.
Evangelists should never get in the way of a person wishing to spontaneously express faith in Christ through prayer, but neither should they encourage or require such. This is true for both adults and children. In fact one must be even more cautious in mixing prayer and faith with children. The truth is: It is very hard to determine if a child is born again. There isn’t a single biblical example of an evangelist teaching or leading someone to articulate a prayer to get saved. Tracts should be rewritten, web pages redesigned, evangelists retrained and gospel invitations should be limited to a call to repent and believe (Acts 20:21). Evangelists must be content with the reality that a prayer said well does not guarantee a person believes with the heart (Roman 10:9, 10).
THE PROMISES OF GOD
“God said it and I believe it” is the testimony of one who has been converted. Abraham is the model of such faith—he trusted in both the God of the promise and the promise he received from God. Consider how Paul describes Abraham’s saving faith as “being fully persuaded [convinced] that, what God had promised, God was able also to perform” (Romans 4:21). In Romans 1:1-2, Paul communicates that the very gospel of God was promised beforehand by God’s prophets in the Holy Scriptures. By faith, the follower of God believes that the Father will fulfill all that he has promised to his children in and through His Son—the Savior—who is Christ the Lord (2 Cor. 1:19-20). His faith is in both the God who made the promise and the promise. He must have faith in what God promised (the gospel) and believe (trust) that God is able to do what God promised. In Acts 26:6, Paul makes it very clear that his hope is in the promise of God. Peter describes these promises from God as “exceedingly great and precious which are able to make people partakers of the divine nature and deliver them from the corruption in the world” (2 Peter 1:4). And John understands one aspect of this promise to be eternal life (1 John 2:25). Ultimately, those born again become “children of the promise” (Gal. 4:28). Finally, Peter declared: “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:39).The evangelist preaches and the Spirit of God convicts of sin and calls them to salvation.
THE INVITATION
One can conclude that there isn’t any value in teaching men to articulate a Sinner’s Prayer to be saved for three reasons. First, the one desiring to be saved knows his own heart—he doesn’t need to articulate a prayer to tell himself what he believes. He knows if he believes. Second, in a similar way, God does not need to hear a prayer that articulates faith—he knows who believes. Third, the evangelist doesn’t know the prospect’s heart—therefore; the evangelist gains nothing from encouraging a prayer that may or may not reflect an authentic belief in Jesus as the Christ, the Son of the living God. If the evangelist wants to determine if the person understands the gospel presentation, he should ask specific questions about the gospel. For example, “do you understand what it means to trust in the promises God has made through the gospel of the Lord Jesus?” Or “Is there anything keeping you from trusting in the Savior God promised for your salvation?” If a person who believes desires to pray—he should pray—but he should never be encouraged to pray to receive salvation. He should be encouraged to repent and believe the gospel. When a person is regenerated (born again) they may sometimes pray. But such a prayer by the newly regenerated person is simply a confession of what they believe.
In Matthew 16, Jesus told Peter that his great confession came from the Father; his flesh and blood (brain or heart) did not come up with it. It was revealed to him. This reinforces the ridiculousness of encouraging a prayer to receive Christ when the Father is the one who reveals the truth that Jesus is the Christ (Matthew 16:13-17). Praying to God doesn’t prove that one believes. It is absurd to suggest that the Father needs to be told (via prayer) who he is drawing to the Son (John 6:44). Twenty-first century evangelists should follow the example of the Apostles. They testified to everyone that a person is saved through repentance toward God and faith (belief) in the Lord Jesus Christ (Acts 2:38, 16:31, 17:30 and 20:21). Those who profess to believe (trust in the promises) on the Lord for their salvation should be encouraged to begin following Jesus in worship, Bible study, professions, prayer, baptism, and church membership.
A FINAL WORD ON PRAYING
None of this is meant to discourage anyone from praying. “Men ought to always pray” (Luke 18:1). “God be merciful to me a sinner” and “Remember me when you come into your Kingdom” are examples of prayers expressing faith in the Lord (Luke 18:13, 23:42). When the Spirit leads men to pray, they should pray. However, such genuine prayer is substantially different from prayer prompted by the evangelist. Such prayer may produce a false sense of one’s assurance of salvation. In Luke 23:39-42, the heart of the thief on the cross had already been changed—this can be seen when he began to rebuke his fellow thief dying with him. His prayer was a reflection of what he believed, and he didn’t need someone leading or encouraging him to petition God. He said what he already believed—Christ was a King who was able to save him.
Certainly, there have been thousands upon thousands of people who have been saved and subsequently prayed to receive Jesus. However, the problem with praying to receive Jesus is that it has filled churches with multitudes of unsaved church members—people who are fully convinced they are saved because they “asked Jesus in their heart” but are not believers. Many more are not in any church today despite previously praying to receive Jesus because they were never born again yet have a false assurance of salvation. Paul wrote, “No man can say that Jesus is Lord except by the Holy Spirit” (1 Cor. 12:3). Certainly Paul is not writing about the articulation of the words “Jesus is Lord.” Anyone can pray a prayer. This is a reminder that it is the Spirit who gives new birth and the Spirit’s work is invisible (John 3:8). Articulating a prayer doesn’t obligate God to save a person. If a person doubts his salvation, praying to receive Jesus again is not the solution. Instead, an admonishment to seek the Lord while he may be found and call upon Him while he is near would be more appropriate with the promise that he will never cast out anyone who comes to Him (Is. 55:6; John 6:37). At some point, the evangelist has said all he can say and must trust that it is God who saves—the evangelist can’t get the person saved. His responsibility is to “preach the gospel” (Mk. 16:15) and trust in the grace of God to give “the increase” (1 Cor. 3:6-7, Eph. 2:8-9; Titus 2:11).
What seems most appropriate at the end of a gospel presentation, or a post-sermon invitation, is for evangelist to close the time with the person in prayer. He or she should express thanksgiving to God for an opportunity to share the gospel and to pray that the Spirit will convict, give faith and strength to follow Jesus (Mk. 8:34). The person who declares the gospel could certainly do well to pray for converts and petition the Sovereign God of the Universe to “grant repentance” and “give the increase” (Acts 11:18; 1 Cor. 3:7). Praying for the conversion of a soul is always appropriate—but no one should ever be told, or allowed to infer from a method or additional requirement, that a prayer saves. Believing (not intellectual assent or empty prayers) on the Lord saves. This is the biblical demand.
The way many tracts and web pages are written, it appears that most believe words of faith must be articulated in a prayer or that the words guarantee something. Some people seem to believe that it is necessary for one to pray a prayer in order to be saved. Invitations at the end of a sermon are frequently conducted in such a way as to give the impression that the recitation of words, led by an evangelist, is effectual unto salvation. Must people ask or articulate words of faith (http://www.sinner-prayer.com/) to be saved? This “Sinner’s Prayer” is often found at the end of gospel tracts and web pages. Sometimes the person who now believes in Christ is told, with the supposed authority of the Bible, that if they were sincere when they prayed that they are now Christians and have eternal life. Is this true?
IS THIS TRUE?
Is that the gospel? Read a gospel tract, pray a prayer, and instantly one can be assured of his salvation—he is born again! Most would agree that a prayer doesn’t save the person, yet their gospel presentation and methods imply the opposite. People are told, “Sincerely pray this prayer,” and then they are assured that they are saved if they were sincere as though sincerity can be measured. How sincere is sincere? The evangelist may say something like, “This prayer does not save you. It is your faith that saves you. Would you like to pray to receive Jesus?” If faith saves, what is the point of asking would you like to pray? The better question is: “Do you know what it means to believe that the Lord Jesus is the Christ?” Or, “Are you willing to trust that God is able and willing to do all that he has promised to do in and through the death, burial, and resurrection of His Son Jesus?
In reaction to “easy believism,” internationally known Southern Baptist Evangelist Paul Washer, John MacArthur, and others have been publically opposed for their adamant position that salvation prayers do not guarantee conversion. In some fellowships, Washer and others have been accused of perverting the grace of God with a “Lordship Salvation” doctrine. Is this a fair and balanced accusation? Washer discourages people from praying to receive Jesus and argues that no one can gain assurance of his salvation from such a prayer. Is he right? Does God need us to pray a prayer? Do we have a biblical model for a “Sinner’s Prayer?” Are the Scriptures prescriptive in this matter? These are important questions that require answers from the Christian’s only authority in life—the Word. This article will show that articulating a prayer of salvation should never be presented as a necessary component of salvation. It will clarify the role of prayer in a gospel presentation, provide three reasons why people should not be encouraged to pray to receive Jesus, and encourage new converts to begin following Jesus.
Those in the “Sinner’s Prayer” camp use Romans 10:9-10 and 10:13 as their trump cards, insisting that the unbeliever must “confess” and “call upon the name of the Lord” for salvation and that, when they do, they are saved. Who wouldn’t argue that “prayer, confess, and calling” seem to be the same? Indeed, Rom. 10:9-10 describes the “heart believing” and the “mouth confessing.” This seems to indicate there is a need for both. Is that correct? Should we interpret what Paul is saying as two actions—that believing and confessing are two requirements? Or should we interpret one as a requirement (belief) and the other as a result (confession)? Jesus said that if we confess him before others he will profess us before His Father (Mt 10:32). Is that the same as praying, “Dear Jesus, come into my heart?” Is that the confession of faith to which Christ is referring? Certainly not. When Jesus hears those words, do unbelievers receive the gift of salvation by receiving him and then become Christians? Should one be given assurance verses of salvation because he prayed a prayer? Some suggest that because eternal life is a gift one much ask for it (Romans 6:23). Is that what the Bible teaches? Can we find the apostles teaching men to pray to God to come into their hearts? Paul makes it clear what comes first—belief—when he asks, “How then shall they call on him in whom they have not believed?” (Romans 10:14).
Before we consider what John 1:12-13 says concerning how one receives Jesus (in their heart or life), it is interesting to note that those who require confession in the form of a prayer are often the same ones who insist that, “He that believes and is baptized shall be saved” (Mk. 16:16) does not teach that baptism is a requirement for salvation. They rightly teach that baptism is the outward expression of what has already happened in the heart and does not guarantee salvation, yet they often report people as saved because they prayed a prayer of salvation. Yet early in Christ’s ministry, he warned of “many” who will describe themselves as saved but are not (Matt. 7:21-23). The evangelist needs to acknowledge that in the same way baptism doesn’t guarantee salvation neither does confession of words of faith in a prayer. John 1:12-13 says:
But as many as received him [Christ], to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
According to these two verses people (both adults and children) become children of God by believing—not praying, asking or confessing. They receive Christ and “become sons of God” through their faith in Christ. They are not spiritually born again because of the will of any human, but it is God that gives those who believe the second birth and eternal life.
SUPERFICIAL BELIEF
The Apostle John is so convinced of this theological truth and wants his reader to comprehend this important doctrine, that he provides a practical illustration of this in John 2. In chapter one, John initially packs the chapter full of descriptions of Christ as the Word, God, the Light, the Son of God, the Christ, the Rabbi, the Prophet, the King of the Jews, and the Lamb of God who takes away the sin of the world. Then in chapter two, after Jesus cleanses the temple of those who were robbing the Jews during the Passover, John writes about people who believed on the name of Jesus, but Jesus did not positively respond to their belief. When Jesus was finished cleansing the temple, the Jewish leaders insisted upon a sign of authentication for His authority to cleanse the temple. And Christ promised them a sign—the sign of the resurrection. He spoke of the temple of His body being resurrected. But the Jews didn’t understand His meaning. They thought that he was making reference to the physical temple he had just cleansed. Then John speaks of a group of people whose spiritual followers still exist today. Beginning in John 2:23-25, John writes of many who profess to believe in Jesus. Although their culture was different, it could be America where 80% of Americans consider themselves to be Christians—followers of Christ (America’s Seven Faith Tribes p.29). John writes:
Now when he was in Jerusalem at the Passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man.
Notice that John uses the same language he used in chapter one: “believed in his name.” In fact, he says that “many believed on his name.” So, from this verse alone, one could conclude these people believed. They “believed on His name” and therefore must be saved. “But Jesus did not commit himself unto them.” What?! “But they believed!” you might say. In fact, they must have articulated belief at some point because John was not a mind-reader. Yet John writes, “but” as a transitional word to create a strong contrast to the “many” and noted that Jesus “did not commit himself unto them.” An examination of the Greek words behind John 2:24 show the use of pisteuō (one of John’s favorite words for belief) twice in this verse. Jesus did not believe (pisteuō) that they (the many) believed (pisteuō) on Him.
Jesus’ response to the many that believed was one of unbelief (or non-commitment). John had already explained to his reader that spiritual birth is not of the will of man, but of God. So John says that Jesus did not believe that they believed because “He knew all”—that is, he knew what they believed. He is God. God is omniscient. God knows whose belief is authentic and whose is not. (The evangelist cannot know what God knows.) God knows who believes that Jesus is the Christ, the Son of the living God (such as Peter’s great confession of faith in Matthew 16) and those whose belief is not authentic. Later John would write: “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us” (1 John 2:19). John is well aware that there are pseudo-Christians who are not born again because authentic Christians continue in the faith. Genuine conversion cannot be ascertained minutes after a profession of faith or prayer. The evangelist must be content in realizing all he can do is ask probing questions. Jesus asked: “But who do you say that I am?” (Matt. 16:15). If a child or adult articulates faith in Christ as their Savior they should be treated as a disciple of Christ and encouraged to begin following Jesus as their Teacher, Savior and Lord.
HE KNOWS THE HEART
Moreover, John writes “and needed not that any should testify of man.” Jesus doesn’t need to hear words of faith to recognize a person’s faith in Him. Only God knows when words are authentic expressions of faith. He knows all men. To use Paul’s language from Romans 10, he knows who is authentic in their belief in the Person and salvific work of Christ in their heart. Yet God enjoys hearing believers pray. New converts should be encouraged to begin talking to God in prayer.
John points out that Christ didn’t believe in those who expressed faith in Him. He doesn’t say that they didn’t “pray” or “call.” Jesus doesn’t need to hear a confession or testimony; he knows. An evangelist should tell a potential convert, “God knows your heart; he knows whether your belief is authentic or or not.” Everyone else will have to wait to see if the one articulating faith in Christ turned to God from idols to serve the living God—repentance (1 Thess. 1:9, John 10:27).
In John 3, John launches into Christ’s encounter with Nicodemus and reinforces that Christ knows what Nicodemus thinks and believes. Jesus interrupts Nicodemus and goes to the heart of the issue. Jesus doesn’t need men to pray to receive Him; God knows whose belief is superficial and whose belief is authentic. When belief is authentic, Jesus commits Himself to the believer—they are born again. When it isn’t genuine, then that person is not born again—regardless of what they testify, speak, articulate or call out to the Lord or to others (see Matt. 7:21-27). The evangelist may have a desire to hear one pray in an attempt to ascertain whether the person is saved or not, but the truth is the articulation of a prayer is never presented as an assurance that one is saved. What role should prayer have in securing one’s salvation? The clear, biblical answer to that question is, “It cannot secure salvation.” People are saved by grace through repentant faith in the Person and salvific work of Christ.
Evangelists should never get in the way of a person wishing to spontaneously express faith in Christ through prayer, but neither should they encourage or require such. This is true for both adults and children. In fact one must be even more cautious in mixing prayer and faith with children. The truth is: It is very hard to determine if a child is born again. There isn’t a single biblical example of an evangelist teaching or leading someone to articulate a prayer to get saved. Tracts should be rewritten, web pages redesigned, evangelists retrained and gospel invitations should be limited to a call to repent and believe (Acts 20:21). Evangelists must be content with the reality that a prayer said well does not guarantee a person believes with the heart (Roman 10:9, 10).
THE PROMISES OF GOD
“God said it and I believe it” is the testimony of one who has been converted. Abraham is the model of such faith—he trusted in both the God of the promise and the promise he received from God. Consider how Paul describes Abraham’s saving faith as “being fully persuaded [convinced] that, what God had promised, God was able also to perform” (Romans 4:21). In Romans 1:1-2, Paul communicates that the very gospel of God was promised beforehand by God’s prophets in the Holy Scriptures. By faith, the follower of God believes that the Father will fulfill all that he has promised to his children in and through His Son—the Savior—who is Christ the Lord (2 Cor. 1:19-20). His faith is in both the God who made the promise and the promise. He must have faith in what God promised (the gospel) and believe (trust) that God is able to do what God promised. In Acts 26:6, Paul makes it very clear that his hope is in the promise of God. Peter describes these promises from God as “exceedingly great and precious which are able to make people partakers of the divine nature and deliver them from the corruption in the world” (2 Peter 1:4). And John understands one aspect of this promise to be eternal life (1 John 2:25). Ultimately, those born again become “children of the promise” (Gal. 4:28). Finally, Peter declared: “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:39).The evangelist preaches and the Spirit of God convicts of sin and calls them to salvation.
THE INVITATION
One can conclude that there isn’t any value in teaching men to articulate a Sinner’s Prayer to be saved for three reasons. First, the one desiring to be saved knows his own heart—he doesn’t need to articulate a prayer to tell himself what he believes. He knows if he believes. Second, in a similar way, God does not need to hear a prayer that articulates faith—he knows who believes. Third, the evangelist doesn’t know the prospect’s heart—therefore; the evangelist gains nothing from encouraging a prayer that may or may not reflect an authentic belief in Jesus as the Christ, the Son of the living God. If the evangelist wants to determine if the person understands the gospel presentation, he should ask specific questions about the gospel. For example, “do you understand what it means to trust in the promises God has made through the gospel of the Lord Jesus?” Or “Is there anything keeping you from trusting in the Savior God promised for your salvation?” If a person who believes desires to pray—he should pray—but he should never be encouraged to pray to receive salvation. He should be encouraged to repent and believe the gospel. When a person is regenerated (born again) they may sometimes pray. But such a prayer by the newly regenerated person is simply a confession of what they believe.
In Matthew 16, Jesus told Peter that his great confession came from the Father; his flesh and blood (brain or heart) did not come up with it. It was revealed to him. This reinforces the ridiculousness of encouraging a prayer to receive Christ when the Father is the one who reveals the truth that Jesus is the Christ (Matthew 16:13-17). Praying to God doesn’t prove that one believes. It is absurd to suggest that the Father needs to be told (via prayer) who he is drawing to the Son (John 6:44). Twenty-first century evangelists should follow the example of the Apostles. They testified to everyone that a person is saved through repentance toward God and faith (belief) in the Lord Jesus Christ (Acts 2:38, 16:31, 17:30 and 20:21). Those who profess to believe (trust in the promises) on the Lord for their salvation should be encouraged to begin following Jesus in worship, Bible study, professions, prayer, baptism, and church membership.
A FINAL WORD ON PRAYING
None of this is meant to discourage anyone from praying. “Men ought to always pray” (Luke 18:1). “God be merciful to me a sinner” and “Remember me when you come into your Kingdom” are examples of prayers expressing faith in the Lord (Luke 18:13, 23:42). When the Spirit leads men to pray, they should pray. However, such genuine prayer is substantially different from prayer prompted by the evangelist. Such prayer may produce a false sense of one’s assurance of salvation. In Luke 23:39-42, the heart of the thief on the cross had already been changed—this can be seen when he began to rebuke his fellow thief dying with him. His prayer was a reflection of what he believed, and he didn’t need someone leading or encouraging him to petition God. He said what he already believed—Christ was a King who was able to save him.
Certainly, there have been thousands upon thousands of people who have been saved and subsequently prayed to receive Jesus. However, the problem with praying to receive Jesus is that it has filled churches with multitudes of unsaved church members—people who are fully convinced they are saved because they “asked Jesus in their heart” but are not believers. Many more are not in any church today despite previously praying to receive Jesus because they were never born again yet have a false assurance of salvation. Paul wrote, “No man can say that Jesus is Lord except by the Holy Spirit” (1 Cor. 12:3). Certainly Paul is not writing about the articulation of the words “Jesus is Lord.” Anyone can pray a prayer. This is a reminder that it is the Spirit who gives new birth and the Spirit’s work is invisible (John 3:8). Articulating a prayer doesn’t obligate God to save a person. If a person doubts his salvation, praying to receive Jesus again is not the solution. Instead, an admonishment to seek the Lord while he may be found and call upon Him while he is near would be more appropriate with the promise that he will never cast out anyone who comes to Him (Is. 55:6; John 6:37). At some point, the evangelist has said all he can say and must trust that it is God who saves—the evangelist can’t get the person saved. His responsibility is to “preach the gospel” (Mk. 16:15) and trust in the grace of God to give “the increase” (1 Cor. 3:6-7, Eph. 2:8-9; Titus 2:11).
What seems most appropriate at the end of a gospel presentation, or a post-sermon invitation, is for evangelist to close the time with the person in prayer. He or she should express thanksgiving to God for an opportunity to share the gospel and to pray that the Spirit will convict, give faith and strength to follow Jesus (Mk. 8:34). The person who declares the gospel could certainly do well to pray for converts and petition the Sovereign God of the Universe to “grant repentance” and “give the increase” (Acts 11:18; 1 Cor. 3:7). Praying for the conversion of a soul is always appropriate—but no one should ever be told, or allowed to infer from a method or additional requirement, that a prayer saves. Believing (not intellectual assent or empty prayers) on the Lord saves. This is the biblical demand.
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