EASY BELIEVISM VERSUS EARNEST BELIEVERS

[daniel1212av]

Greetings in Jesus,

 I have a good brother who holds that repentance in conversion is principally that of unbelief in Christ to save, that believing on the Lord Jesus in conversion need not be that of also a real turning to the Lord Jesus from moral sin.  His church (baptist) does tell people they are sinners, and has high standards, but the focus seems to be on bringing them to believe Jesus' promise to give eternal life, without the conviction of why they desperately need salvation or that faith entails a basic turning to Christ from sin. Then they give assurance to souls who prayed, that they have salvation ("God cannot lie), though their typical non response testifies to the opposite of conversion. Thus hundreds are "saved" every month, but show little or no evident fruit. His presentation of the gospel usually begins with, "Let me tell you how you can be perfect with God no matter what you do," rather then, "You can be perfect in Christ not matter what you've done, if you want a new life in Jesus over your old life of sin, by faith in Him." Though there is the opposite extreme (under which it seems no one is saved but those who never sin), the opposite is the one more  promoted.  The below response to this doctrine is not perfect, but neither am i, practically, but seek to progress.  Comments are welcome. 


EASY BELIEVISM VERSUS EARNEST BELIEVERS


V.18: “The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.”   (cf. 2Ki_22:19; Isa_57:15, Isa_66:2; Eze_36:26, Eze_36:31; Mt. 5:3; Lk. 18:10-14; Acts 2:37; 16:27-31; Ja. 4:1-10.)
 

The condition of the heart is the key is finding salvation, not simply reciting words of a “sinners prayer.” As  “out of the abundance of the heart the mouth speaketh” (Mt. 12:34), so those who are convicted of their desperate need for salvation, and who want Christ over sin, will effectually call upon the LORD for salvation in faith, but the mere recitation of a prayer that does not come from such a heart is in vain. The later is often called the gospel of easy believism, which is a bit of a misnomer, as believing is easy, but bringing a soul to effectually, Biblically believe is usually not. The evangelist is to be an instrument of the Holy Spirit, not to coax sinner's prayers out of souls, but to convict them of "sin, and of righteousness, and of judgment" (Jn. 16:8 ), as did the men like Peter, Steven, Paul, etc. (Acts 2:14-36), 7:2-43; 10 :34-43; 13:16-41), so that they might be compelled to cry, "Men and brethren, what shall we do?" (Acts 2:37).  (Note: every major gospel message in Act includes the warning of judgment). Of course, such conviction may also mean they express something quite the opposite, like as men metaphorically (unless you believe John 6:53 mean literal eating) "gnashed on him [Steven] with their teeth" (Acts 7:54).

In order to avoid rejection/persecution, and or to make ourselves feel we are accomplishing something, we can easily settle for something quite less than Biblical gospel preaching, that of a presentation of the gospel that promises superficial souls easy assurance of eternal life by an assent of faith in God's promise of such to those who believe. But while God does promise this (Jn. :524; 6:47), the  application of salvific promises in Biblical preaching requires that sinners be convicted of their real need for salvation, in the light of the infinite holiness and perfect justice of almighty God, with whom evil cannot dwell and who will judge sinners, and thus the need for full hearted repentance and faith for salvation. In contrast to those who seek a mere assent from the lost that they are sinners, and a casual profession of faith in God to give them eternal life, the idea that one finds salvation while neither nor turning (in their heart) to Christ from sin (Jn. 3:19-21) nor believing on the LORD Jesus with all their heart (Acts 8:37) is not Biblical, as will be shortly demonstrated. We cannot separate the salvific promises from the character and power of the One who gave them, who  will not grant salvation to those who want salvation and their sins, nor who are superficial in faith.

The first aspect of what constitutes saving faith has to do with repentance. John 3:19-21 makes it clear that the condemnation of the world is due to their love of darkness and rejection of the Light, that being Christ. Jesus said that the world hated Him “because I testify of it, that the works thereof are evil” (Jn. 7:7). Those who will come to Christ for salvation thus must want the Light over darkness — Christ over sin. And so it is that Paul's summation of the essence of His preaching to the lost was “that they should repent and turn to God, and do works meet for repentance” (Acts 26:20; cf. 20:21).

It is important here to understand that the mother of all sins is idolatry, and thus the primary command forbids it (Ex. 20:2-6; Dt. 6:5). And whatever we find our ultimate security in, or ultimately commands our obedience, or holds our primary affection, is our god (at least at that time). And the Holy Spirit witnesses that true belief in Christ denotes an essential turning to Christ as the object of faith for these things, in turning away from finite, false gods (trust in which created things is only to our ultimate hurt). For those who already looked, albeit  veiled (such as devout Jews), to the the living and true God, their main repentance was that of turning from  faith in their own works to that of Christ, and obedience to Him as LORD according to the New Covenant. "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:39). To the still lost Gentiles it was preached that they “should turn from these vanities [false gods, whom they trusted in and obeyed] unto the living God” (Acts 14:15). Whose ignorance God tolerated, but “now  but now commandeth all men every where to repent” (Acts 17:30). And thus we see that  true believers were attested to be such because they "turned to God from idols to serve the living and true God"  (1 Th 1:9).  It is impossible to truly believe on the LORD Jesus for salvation without an basic  corresponding change in allegiance of heart to Him as LORD (according to the light and realization one has). For this cause Paul “reasoned of righteousness, temperance, and judgment to come” (Acts 24:25) to the lost ruler Felix. To foster anything other idea of conversion is to promote a false Christ who is not Lord.

The use of “LORD” in salvific promises is no mere title, but conveys both character, power and authority. For both Jews and Gentiles, this Lordship of Christ was essential. "For whosoever shall call upon the name of the Lord shall be saved" (Rom 10:13). For the Romans to whom this letter was principally addressed, believing on the LORD Jesus meant denying Caesar as LORD — which drastically reduced their physical life expectancy.

This relates to the second aspect of the quality of saving faith, as regards it's depth. The Bible commands us to “turn unto the LORD thy God with all thine heart, and with all thy soul” (Dt. 30:10), and that we can be baptized if we  believe with all our heart (Acts 8:37). Though i believe that for some rare souls (more likely some children) this essential depth of faith may be one of supreme attraction to Christ that is more due to His love and holiness, for most this is wrought by the Holy Spirit through the conviction of sin, righteous and judgment.  Prior to the earnest inquiry of Acts 2:37, Peter had charged them with the death of Christ, and the rejection of their own Messiah (sin), whom God had raised up and made LORD (He was righteousness, not them), and which made them God's enemies whom the Lord Christ would put under His feet (judgment)! They realized the import of this, and thus their desperate cry! And that their repentance was more that simply trust in Christ for salvation, but to obedience to Him as LORD is manifest in their immediate and on going response (2:41-47). For rather than uttering the right words being the sole criteria for salvation, it is those who are of a “broken heart” and “contrite spirit” and that trust in Him the LORD promises to look to and save. Other conversion accounts testify to similar dept of heart conversions, but what we do not see is “believers” who are called Christians who believe Jesus promise to give them eternal life but show little or no corresponding response to Him as LORD. Even the “carnal Corinthians” were evidently regularly in church, and overall manifested evidence that they were born again, though some were impenitent. And those that were the later testified that they were not “in the faith” (2Cor. 13:5), nor those who fell back in Judaism (Gal. 5:-4).

[daniel1212av]

Yet certain of those who preach the gospel of easy believism not only hold that one need not repent from anything except unbelief in Christ as savior, but that once they profess faith in Christ they can  live a Christ denying life and still have assurance of salvation. Yet, consistent with the manner of preaching and conversions in Scripture, in which it is manifest that it is impossible to have faith in Christ as savior without at least a  basic corresponding change in heart to Him as LORD, the Bible excludes those from the kingdom of God who practice sin, versus overall following Christ. While all Christians sin, the true Christians attitude toward it is not only different, but the overriding characteristic of his life is not that of willful sin, but of righteousness, manifest in word and deed. This is most evident in 1 John, in which we find the assurance verse of 5:13, yet the “these things” which preface it refer to what has previous been written, that of 4+ chapters in which saving faith is delineated. Consistent with this, the Scriptures offer assurance of salvation not simply on the basis of having uttered a profession of faith, as faith without works cannot save one (Ja. 2), but because they manifest “things that accompany salvation” (Heb. 6:9). Principal among which (as far as the horizontal is concerned) is a special love for the brethren in the household of faith.

And it is here that that certain promoters of easy believism also profess a form of antinomianism, interpreting 1 Jn. 3:6 and 5:18 to mean that our spirit man does not sin, while our heart and body may. However, not only does the Greek indicate “sinneth” denotes as a continuing practice, but the example John gives of sins which contrast Christians and a sinner are those done by his body (1 Jn. 3:11-18). Moreover, the Scriptures warn of sins of the flesh which exclude one from being in the faith and from the kingdom of God (1Cor. 6:9, 10; Rv. 21:8 ), as well as those who deny the sufficiency of Christ (Gal. 5:1-4). It is because the nature of saving faith is one that confesses the LORD Jesus in word and deed, that, although we are saved by faith, Jesus is declared to the Savior of those who obey Him (Heb. 5:9), those who hear His voice and follow Him, who are the “them” of John 10:27-29.

It is evident therefore, that repentance is implicit in saving faith, and that this repentance is not only that of repenting from unbelief in Christ for salvation, although that is certainly essential, but faith in the LORD Jesus, faith in whom requires an essential repentance from other objects of faith for obedience (again, according to the light and realization one has) as well as for salvation. And that the full revelation of Scripture testifies that justification by faith is not assured simply on the basis of  assent to Biblical facts, but that "The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit" (Psa 34:18), who call upon Him in repentant faith. Thus no one who came to God looking for and believing Him for salvation with that kind of heart was refused.

And as it is God who looks to those who are of a poor and of a contrite spirit (Is. 66:2), and dwells with the same (Is. 57:15), and hates “pride, and arrogancy, and the evil way, way, and the froward mouth” (Prv. 8:13) it is this humble and contrite heart (or spirit) that we should seek to maintain all the days of our life. Yet with “great boldness in the faith which is in Christ Jesus” (1Tim. 3:13), just as we are to “rejoice with trembling” (Ps. 2:11) as recipients of “so great salvation” by the great God and our Saviour, Jesus Christ” (Tts. 2:13), “walking in the fear of the Lord, and in the comfort of the Holy Ghost” (Acts 9:31). While we may not always have this disposition of heart (and of which i often find myself failing),  yet this is a characteristic that cannot be absent from a believer walking in fellowship with God, and which He will call us back to if we become lifted up and self willed and selfish "But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." (1 Cor 11:32; cf. Ps. 94:15).  If one cannot be reformed, then he will be judged. This (and other verses) testifies that Biblical saving faith is one that overall follows Christ, not once that once did but now in works denies Him, and must be brought back.

 

Objections.


The word “repent” is not mentioned in John.

Perhaps “go and sin no more” (Jn. 8:11) should be removed. Simply because the word is not used does not mean repentance was not required. It was not without reason that the LORD brought up the Samaritan women's fornication in Jn. 4:18), as a decision for Christ would require a change of heart to forsake that. As expressed before, repentance is implicit in believing, though usually this necessity is strengthen by the use of the actual word, which essentially means a change of mind or heart, but which of course will result in a change of life. Jesus seminal command in Mark was “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel" (Mark 1:15). One does not really believe that Jesus is LORD of all (Acts 10:36) while willfully holding himself or another god as lord above all. “Repentance from dead works, and of faith toward God” is a foundational doctrine  (Heb. 6:1), but includes not only repentance from faith in one's works as a basis for salvation (which for devout Jews was the main issue), but from false gods and their resultant works, which for idolaters was preeminent (Acts 14:15; 17:22-30; 26:20; 1Thes. 1:9).   
 
“You are preaching 'Lordship salvation,' that a soul must acts like a Christian before they can become one.” 

This is an misunderstanding of the Scriptures behind the doctrine of repentance. No one can live or must live first as a Christian in order to become saved, but the effectual confession that Jesus is LORD must signify a basic and real faith that Jesus is indeed LORD, and is both willing and able to effect that which He promised, as well as faith that if Jesus is LORD, then He has the right to one's life. The sinner who salvifically calls upon the LORD Jesus to save him from his sins, is not only believing that Jesus can and will, but is making a basic decision that he wants deliverances from his old life of self and sin, and a new life in Christ, following the real LORD. Thus did Peter and 10 other apostles when they believed on Jesus, and which other true conversion in  Scripture manifest. This repentance does not mean one must conquer his sinful lifestyle or a particular sin before he comes to Christ, but requires a change of heart that really and honestly wants to, and a new life with the LORD Jesus.

“One only needs to repent from unbelief.”

“Repentance toward God and faith towards the LORD Jesus Christ (Acts 20:21), “Repent and turn to God” is what the defining gospel (Gal. 1:6-8) Paul preached. It was not simply “repentance toward faith in Christ for salvation, thogh again, for some, that was the key issue, but “repentance toward God” signifies a basic turning “to God from idols to serve the living and true God” (1 Thes. 1:9).

[daniel1212av]

“The Scriptures say that 'Abraham believed God, and it was counted unto him for righteousness' (Rm. 4:3; Gn. 15:6), but says nothing about repentance.”

We see in the fuller context that Abraham had already believed in the the living and true God in contrast to the cultural idolatry which he was raised in, and thus, like many devout Jews in Acts, his expression of faith which appropriated justification by faith was primarily one in God's faithfulness and ability to effect what He had promised (Rm. 4:18-21). But that Abraham's saving faith was of a confessional nature, which in word and deed manifested that God was his LORD, is evident in his    act of sacrificial obedience (Gn. 22, and which we are also called to: Rm. 12:1, 2), and which, as James 2 labours to show, is the only quality of faith that saves. While it is not on the basis of any merit of our works that we are justified before god, but by imputed righteousness, it is a confessional faith, which in Scripture is both in word and deed, that the Scriptures manifest is salvific. "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Rom 10:10).   "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven" (Mat 10:32). "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh"  (Heb 11:4). But which true faith God sees and grants justification to, even before man may.

In contrast are those who “profess that they know God; but in works they deny Him” (Tts. 1:16). Profession versus Possession.

“Only God can judge means hearts as to whether they are sincere.”

While it is true that only God is guaranteed to be 100% infallible, the Holy Spirit tells us that believers are to manifest spiritual discernment, “for he that is spiritual judgeth all things” (1Cor. 2:15; Heb. 6:14)., And even in our present state, upon familiarity, we should be basically able to “discern between the righteous and the wicked, between him that serveth God and him that serveth Him not” (Mal. 3:18). Thus did Peter in Acts 8, declaring unto the impenitent Simon, who sought spiritual power by pecuniary means "Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.  Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee"  (Acts 8:21-22).

While the main exercise of spiritual discernment is by examining the fruit of a believer, it also applies  to the heart condition of those who could be led into a “sinner's prayer.” As man's heart condition is a concern in Scripture as well as in life, it  should be obvious that spiritual discernment is expected and right in dealing with such, and it is hoped that those who indiscriminately lead anyone they can in  a sinner's prayer, and then assure them they are saved, would not marry their daughter to a man who showed little earnest desire for her, and had to be coaxed into mumbling some marriage vows. Yet even the practice of leading souls in such a prayer finds limited support in Scripture. I think we may have some precedent for altar calls, or otherwise giving souls an opportunity to respond to the gospel message (Acts 2:38), but even this was upon earnest inquiry (and which decision was usually manifested in a confession of Christ in “body language, that being baptism in identification with their LORD). What we do critically see in Scripture is a gospel message that works the conviction necessary for an earnest and effectual profession of faith. While this does not disallow praying with such a sincere seeker, it does disallow coaxing souls into casual conversions, and instead requires that both the message be one that seeks to convict souls of their desperate need for repentance and salvation, for a new life in Christ over the old life of self and sin, and the majesty and sufficiency of the LORD Jesus. Of which conviction those who truly came to Christ as a result of whole hearted  conversion should recognize.       

“If you reject those who profess Christ because they show little or no response, then no one is saved, as all Christians sin.”

This was dealt with when dealing with 1 John, and if there are no distinctive “things that accompany salvation” (Heb. 6:9), then faith is declared to be dead (Ja 2). The Bible abundantly manifests these distinctives, and i think the pamphlet “Are you born Again by J. C. Ryrie” does a pretty good job of describing the differences in the attitude of the heart.   http://peacebyjesus.witnesstoday.org/rubornagain.html

I do  not feel i have fully or perfectly expressed what i wanted to say here but ,

"Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory and majesty, dominion and power, both now and for ever. Amen"  (Jude 1:24-25).

May all that is within me exalt Him, but as yet i am too often brought low by the opposite.