How often do you share your faith with non-believers
5 members have voted
1. How often do you share your faith with non-believers (in person)
Every where I go, Every chance I get (Make it a Daily practice)
A few times a week/month (go out of your way to find opportunities)0
When the opportunity presents itself (wait for the opportunity to come to you)
A few times a year
Haven't yet or don't0
Let's discuss the naure of what Yeshua` was trying to do during His "earthly ministry," that is, during His offer of the Kingdom to Israel.
That statement both telegraphs what I'm wanting to talk about and leads the arguments I plan to propose. It is, indeed, a "leading statement."
Some suggest that His primary mission was the Cross and His Sacrificial Death (and Resurrection), but that is NOT the "gospel" that He was talking about during His time of teaching.
First, let's look at the word translated as "preaching":
Sometimes, the word is translated from the verb form of the word translated "gospel," which means "good news":
(I'm going to use Strong's definitions simply because they are a source of which many people are aware. It's not the sole source of my information, and Strong's makes mistakes from time to time, but it is still a short, straight-to-the-point source of information.)
Let's start with Matthew 6:23-25:
Matthew 6:23-25 (KJV)
23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them. 25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
2784 keerussoo (kay-roos'-so). Of uncertain affinity; to herald (as a public crier), especially divine truth (the gospel) -- preach(-er), proclaim, publish.
So, the word translated as "preaching" means "heralding" as a town crier would do. In movies about the 1600s and 1700s, one sees town criers or heralds as pages that bring out a scroll of paper, unfurl the scroll vertically, and begin by saying, "Hear ye, hear ye!" They WERE indeed announcers, but they also had a mission: They were generally spokesmen for the king, declaring the king's decisions that were essentially to be treated as law!
John the Baptist (Yochannan the Immerser) also had a mission: He was to be the herald for the coming King! Matthew tells us,
Matthew 3:1-3 (KJV)
1 In those days came John the Baptist, preaching (heralding) in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand.
3 For this is he that was spoken of by the prophet Esaias (pronounced "eh-sah'-ee-ahs"), saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Which is a quotation from Isaiah (pronounced "yay-shaw'-yah") 40:1-5:
Isaiah 40:1-5 (KJV)
1 Comfort ye, comfort ye my people, saith your God.
2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins.
3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
5 And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.
Later, Isaiah or Yeesha`yahuw (or Yeesha`yah) said,
Isaiah 52:1-10 (KJV)
1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
2 Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.
3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed (bought back) without money. 4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. 5 Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed. 6 Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.
7 How beautiful upon the mountains are the feet of him that bringeth good tidings ("gospel"), that publisheth peace; that bringeth good tidings ("gospel") of good, that publisheth salvation (deliverance; rescue); that saith unto Zion, Thy God reigneth!
8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed (bought back) Jerusalem.
10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation (deliverance; rescue) of our God.
Can you see it? This is not talking about "the death, burial, and resurrection of the Lord Jesus Christ" at all! That is NOT the "gospel" (that people think they know today) AT ALL!
Here's what Strong's says about "gospel":
2098 euaggelion (yoo-ang-ghel'-ee-on). From the same as euaggelizoo; a good message, i.e. The gospel -- gospel.
2097 euaggelizoo (yoo-ang-ghel'-id-zo). From eu and aggelos; to announce good news ("evangelize") especially the gospel -- declare, bring (declare, show) glad (good) tidings, preach (the gospel).
2095 eu (yoo). Neuter of a primary eus (good); (adverbially) well -- good, well (done).
32 aggelos (ang'-ghel-os). From aggelloo (probably derived from agoo; compare agele) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor -- angel, messenger.
71 agoo (ag'-o). A primary verb; properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figuratively) induce -- be, bring (forth), carry, (let) go, keep, lead away, be open.
34 agelee (ag-el'-ay). From agoo (compare aggelos); a drove -- herd.
(And, one should know that defining a word with the SAME WORD in its definition is circular reasoning. It's not helpful and does NOTHING to better the understanding of the word.)
So, what do we get out of all this? We get that "euaggelion" is a "good message" and "euaggelizoo," from which we get our word "evangelize," means "to announce that good message (or good news)," "eu" meaning "good" and "aggelion" meaning a "message" (delivered by an "aggelos" meaning a "messenger"). Thus, a "euaggelos," from which we get our word "evangelist," means a "messenger who delivers good news." Furthermore, "angel" is a transliterated word coming from "aggelos," and STRICTLY means "a messenger," but MAY refer to one of God's special messengers that are supernatural.
There's MUCH more to discuss, but that's a start. Now, why is this necessary to discuss? Well, people quote many Scriptures from the "Gospels," thinking they mean such-and-such when they don't have ANYTHING to do with such-and-such! People - well-meaning Christians - need to know what they're talking about.
Ecumenical vs. Evangelical
by Mike Riccardi One of the most devastating attacks on the life and health of the church throughout all of church history has been what is known as the ecumenical movement—the downplaying of doctrine in order to foster partnership in ministry between (a) genuine Christians and (b) people who were willing to call themselves Christians but who rejected fundamental Christian doctrines.
In the latter half of the 19th century, theological liberalism fundamentally redefined what it meant to be a Christian. It had nothing to do, they said, with believing in doctrine. It didn’t matter if you believed in an inerrant Bible; the scholarship of the day had debunked that! It didn’t matter if you believed in the virgin birth and the deity of Christ; modern science disproved that! It didn’t matter if you embraced penal substitutionary atonement; blood sacrifice and a wrathful God are just primitive and obscene, and besides, man is not fundamentally sinful but basically good! What mattered was one’s experience of Christ, and whether we live like Christ. “And we don’t need doctrine to do that!” they said. “Doctrine divides!” Iain Murray wrote of that sentiment, “‘Christianity is life, not doctrine,’ was the great cry. The promise was that Christianity would advance wonderfully if it was no longer shackled by insistence on doctrines and orthodox beliefs” (“Divisive Unity,” 233).
The Emergence of the Social Gospel
The result of this kind of thinking was the social gospel of the early 20th century. If what it means to be a Christian has little to do with creeds and everything to do with deeds, then what makes someone a Christian is whether they’re laboring for the betterment of society—feeding the hungry, sheltering the homeless, working for justice, and so on. And so across denominational lines, professing “Christians” were coming together to promote unity around a common mission, even if they didn’t share a common faith. In 1908, more than 30 denominations representing over 18 million American Protestants set their doctrinal differences aside and met in Philadelphia at what is called the Federal Council of Churches. Their great concern was not the Gospel, but how to address the social issues of the day: race relations, international justice, reducing armaments, education, and regulating the consumption of alcohol. This was the beginning of the modern ecumenical movement.
Now, in each of these denominations there were faithful Christians who recognized that—as much as social ills mattered—the body of Christ was not defined most fundamentally by a common social agenda, but by a common confession of faith in the Christ of Scripture. These faithful men, led by the great Presbyterian professor J. Gresham Machen, among others, understood that there were certain fundamental truths that no one claiming to be a Christian could deny. A Christ who is not fully God is a fundamentally different Christ than one who is fully God. A salvation that can be more-or-less earned through good morals and good deeds is a fundamentally different salvation than the one purchased freely on the cross by our wrath-bearing Substitute. A religion built upon the authority of man’s ideas is a fundamentally different religion than one built upon the authority of God as revealed in Scripture. And so these men—pejoratively labeled Fundamentalists—insisted that the doctrinal fundamentals of the Christian faith were non-negotiable, and that, if they were abandoned, it didn’t matter how many people-who-called-themselves-Christians you could gather into one place: there was no true unity.
Strength in Numbers?
The conflict between the Liberals and the so-called Fundamentalists raged on through the ensuing years. In 1948, the World Council of Churches convened in Amsterdam, and embraced as Christian anyone who merely said they believed that Jesus Christ was God and Savior. Delegates from 147 churches brought Protestants, Anglicans, and Eastern Orthodox persons together from all over the world. Once again, the goal was to show strength in numbers—to portray to the world that “Christianity” was visibly united, a cultural force—and to pool support for worldwide missions and social justice. In every case, these movements and councils lamented the division across doctrinal and denominational lines, and argued that if Christianity is to have any genuine influence in the world, we must be big. And so we must come together. A divided church is an offense to God and a cause of her ineffectiveness in the world, they said.
By the 1950s, the Billy Graham crusades had become an evangelistic phenomenon. Tens of thousands were flocking to hear this evangelist speak, and thousands were making professions of faith in Christ. Now this caught the attention of the liberal ecumenists, because Graham believed in all the fundamental doctrines that they rejected. He believed in the sinfulness of man, the need of a spiritual Savior from sin, and he called for conversions. And yet he was drawing crowds! When Graham began his first crusade in Britain in 1954, the liberal Anglicans denounced him. But by the end of the crusade several months later, they were sitting on the platform alongside him. The Archbishop of Canterbury even gave the benediction at the final meeting.
And it was all—as it always is—driven by numbers. One of the Anglican liberals said of partnering with Graham, “What does fundamentalist theology matter compared with gathering in the people we have all missed?” In other words, Who cares about the theology? Just get the people in the seats! And sadly enough, the uncrucified lust for influence worked in both directions. Iain Murray writes,
Good Morals Do Not Reform Bad Company
And though the motive is almost always pure—that is, to influence the enemies of the Gospel to be swayed from their opinions and embrace the Gospel—when you blur the lines between belief and unbelief, it always works in the opposite direction. 1 Corinthians 15:33 says, “Do not be deceived: ‘Bad company corrupts good morals.’” You might think, “Oh, I’m just partnering with them so that I can minister to them and so that they can get saved!” But Paul says, “No, don’t be deceived! Good morals do not reform bad company; bad company corrupts good morals.”
And, sadly, that’s precisely what happened to Billy Graham. His biographer, William Martin, records Graham as saying, “The ecumenical movement has broadened my viewpoint.” “I don’t think the differences [between evangelicalism and Roman Catholicism] are important as far as personal salvation is concerned.” And “I feel I belong to all the churches. I am equally at home in an Anglican or Baptist or a Brethren assembly or a Roman Catholic church” (“Divisive Unity,” 243). And in 1997, in a now-famous interview with Robert Schuller, Graham demonstrates the inevitable end of ecumenism when he says,
The force of the ecumenical battles could be felt throughout the 1960s, especially as they related to the widening gulf between Anglicanism and British Evangelicalism. Martyn Lloyd-Jones continually exhorted British Evangelicals to disassociate from an Anglican Church that had compromised with liberalism and Roman Catholicism, and to form an evangelical union of churches in its stead. He wrote, “We have evidence before our eyes that our staying amongst [the non-evangelicals] does not seem to be converting them to our view but rather to a lowering of the spiritual temperature of those who are staying amongst them and an increasing tendency to doctrinal accommodation and compromise” (ibid., 242). And as I said, that’s always what happens, because bad company corrupts good morals.
In the mid-60s, the Roman Catholic Church convened the Second Vatican Council, and the effects of the ecumenical movement could be felt throughout. Vatican II was in large measure an attempt to soften and liberalize Catholic dogma. As the years progressed, Anglicanism grew more and more polluted with theological compromise both in the direction of liberalism and Roman Catholicism.
Fighting to End the Reformation
But that’s not the end of the story. In March of 1994, the ecumenical movement breathed new life when 30 well-known evangelicals and influential Roman Catholics signed and published the document titled “Evangelicals and Catholics Together” (ECT). And in precisely the same spirit as the original social gospel compromisers, the authors and signatories of this document totally downplayed and diminished the fundamental doctrinal differences that separate evangelicals and Roman Catholics, so that we can stand “united” to promote a “Christian” view of society and social issues.
Rome had not budged on their insistence that the Roman Catholic Magisterium, and not Scripture alone, is the infallible authority for the church. They had not rescinded the anathemas of the Council of Trent, which condemn to hell anyone who believes that a man is justified by faith alone, apart from works. And yet in the name of “the right ordering of society,” and the assertion that “politics, law, and culture must be secured by moral truth,” these cardinal doctrines of the Christian faith were marginalized, as if they were not absolutely fundamental to salvation. And one can only grieve that several prominent evangelicals fixed their signatures to this document.
Religious freedom, abortion issues, parental choice in education, a free-market economy, pro-family legislation, and a responsible foreign policy were all good things. But they were not and are not ultimate. But these men made them ultimate. Uniting on these issues became more important than the Gospel. More important than the truth that we’re declared righteous by grace alone through faith alone in Christ alone. Than the reality that Christ alone is the Head of the Church, the sole Mediator between God and men. That the sacrifice He offered as our Great High Priest is so sufficient that it does not need to be repeated each week in wine and wafers.
15 years later, in late 2009, a sort of “ECT II” was published in what is called The Manhattan Declaration. Focusing on the perceived need for co-belligerence on social issues like religious freedom and the right to life, the declaration begins this way: “We, as Orthodox, Catholic, and Evangelical Christians, have gathered . . . to make the following declaration.” And so in the first sentence, the writers of the Manhattan Declaration deny that belief or unbelief in the very heart of the Gospel makes someone a Christian. You can be an “[Eastern] Orthodox Christian” while believing you’re saved through baptism; you can be a “Catholic Christian” while believing that Christ’s once-for-all sacrificial death is insufficient to secure your salvation. You don’t have to be Evangelical—that is, you don’t need the Evangel—to be a Christian!
It goes on, “We act together in obedience to the one true God . . . .” And yet it is absurd to suggest that it’s possible to obey the one true God while rejecting the one true Gospel. Paul says that even if he himself, or even an angel from heaven—no matter if he calls himself a Christian—preaches a gospel contrary to the Gospel preached in Scripture, “he is to be accursed” (Gal 1:8).
Ecumenical or Evangelical?
And so the story of the ecumenical movement is exactly the same. From the Federal Council of Churches in 1908, to the Manhattan Declaration in the present day, it’s the exact same story: Redefine Christianity so that faith in the Christ of Scripture and/or the Gospel of Scripture is unnecessary, so that you can partner with enemies of the Gospel who call themselves Christians, form a large group, and seize cultural influence. But Francis Schaeffer captured well the fundamental failure of the ecumenical movement when he wrote, “What is the use of evangelicalism seeming to get larger and larger if sufficient numbers under the name evangelical no longer hold to that which makes evangelicalism evangelical?” (“Divisive Unity,” 243).
If you lose the Gospel, you have no true unity, because the mission of Christ’s Church is not to exercise dominion over society and culture, but to preach the Gospel to every creature—to proclaim the Gospel of repentance for the forgiveness of sins through faith alone in Christ alone—so that we relieve the eternal suffering that sinful men and women are condemned to face as the just penalty for their sins. And any time throughout all of church history when the professing church has forgotten that, and—however well-intentioned—has compromised to partner in ministry with those who do not share a common faith in the one and only Gospel of Jesus Christ—she has ceased to be the church, and has courted the judgment rather than the blessing of God.
The 19th-century Scottish minister Horatius Bonar didn’t have to live in the midst of 20th-century ecumenism to understand this. He wrote, “Fellowship between faith and unbelief must, sooner or later, be fatal to the former.” Iain Murray comments on this, saying,
There can be no partnership in ministry between the body of Christ who has been saved by the Gospel, and the enemies of that Gospel. No matter how many other good things they agree on, if you don’t have the Gospel, you don’t have Jesus. And if you don’t have Jesus, you simply cannot be united to those who do.
And this is precisely Paul’s point in 2 Corinthians 6:14–7:1, a passage we’ll spend several posts looking into in the weeks to come.
Whomsoever that call upon the name of the Lord shall be saved. That means anyone whether lost or found, saved and unsaved, what is your views on this?
Hi I accepted the Lord Jesus Christ as my Lord and Personal Savior over a year now. But struggled with my faith, I don't want my faith to be based on feelings which only last for a moment. I am right now on the worship team in my church I attend.
I am longing to do the will of my Heavenly Father Jehovah and to follow Jesus Christ as my Lord. I want to have that intimate relationship with him and never leave his presence. But now I have a problem, people know of my past and right now I feel like I am fighting a battle all alone. Even members in my church are saying that it is too late for me that there is no hope for me. To my face they encourage me, but when I am away from them, they keep saying this things and saying that i can never change and that i went to far from God. Since more than one person keeps saying it is too late for me, is that a confirmation? Wat would one do in my place? Would God reject me?
Do you love yourself?
Before you can love your brother you must love yourself first.
Do you love your brother?
Before you can love God you must love yourself and your brother first.
Do you love God?
If you want to start thinking about loving God you must love yourself and your brother first.
"For this is the love of God, that we keep His commandments. And His commandments are not burdensome.
For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith." - 1 John 5:3-4
"In this the children of God and the children of the devil are manifest:
Whoever does not practice righteousness is not of God, nor is he who does not love his brother." - 1 John 3:10
To say or to think you love yourself, brother, or God is one thing... You can say whatever you want.
"If I bear witness of Myself, My witness is not true." - John 5:31
Then we need a second witness, that will confirm if what you are saying is true.
"It is also written in your law that the testimony of two men is true." - John 8:17
"And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him." - Acts 5:32
If anyone loves his wife, he will seek to please his wife. If anyone loves Christ, he will seek to please Christ.
And how do we please Christ?!
"He who says he abides in Him ought himself also to walk just as He walked." - 1 John 2:6
"Thus also faith by itself, if it does not have works, is dead." - James 2:17
Many people claim to love Christ, but few are looking forward to please Him.
Why?! Because many do not love Him.
Love -> "does not behave rudely, does not seek its own, is not provoked, thinks no evil;" - 1 Corinthians 13:5
When we start talking about to strive and desire wholeheartedly what is good and to purify our hearts many people feel offended and start making excuses to justify themselves.
"Many will say to Me in that day,
‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’
And then I will declare to them,
‘I never knew you; depart from Me, you who practice lawlessness!’" - Matthew 7:22-24
Why are they offended?! They heard and heard and just ignored all the warnings and refused to repent. And decided to resume their lives led by lawlessness (flesh, themselves).
"but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" - Mark 3:29
"And this is the condemnation, that the light has come into the world,
and men loved darkness rather than light, because their deeds were evil." - John 3:19
"He who is often rebuked, and hardens his neck,
Will suddenly be destroyed, and that without remedy." - Proverbs 29:1
Repent, and desire to love one another. To love in deed and in truth, as Christ loved us.
"By this all will know that you are My disciples, if you have love for one another." - John 13:35
Desire to love Him, to love His words and commandments... To live for ourselves, our evil pleasures and desires of the flesh is just a waste of time.
I see people who received healing from the Lord, received many good things, experienced many wonders in their lives...
But now they have abandoned the Lord, the Lord is calling them to repentance and they are resisting... They say: I prefer to live here, "eating and drinking", living for myself; the Lord understands...
I say to you:
"for the kingdom of God is not eating and drinking,
but righteousness and peace and joy in the Holy Spirit." - Romans 14:17
"Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in
you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes." - Luke 10:13
Do not be deceived, do not fight against the truth. Doing such will only lead you to destruction.
"For we can do nothing against the truth, but for the truth." - 2 Corinthians 13:8
Consider the amazing love God is having for us... He needs nothing from us, for all things are from Him and He loves us so much that He wants us to live with Him, to have life indeed.
He gave His only begotten Son to die in our place, to pay The Price, so we all could have life and live for Him.
"But the hour is coming, and now is, when the true worshipers will worship the
Father in spirit and truth; for the Father is seeking such to worship Him." - John 4:23
We are trapped in the flesh, the flesh only lead us to death...
All its passions and evil desires will soon end, and you will die. Do not be deceived by it.
"What fruit did you have then in the things of which you are now ashamed? For the end of those things is death." - Romans 6:21
Just believe in the Lord, He will change your life for the better and you will start living for real.
Repent, repent of your sins and say: I want to live, I want to have life... Forgive me and give me life, Lord Jesus!
Surrender to the Lord Jesus Christ... Let Him reign over your life... No matter what you have done: Just repent. He loves you!
"I have been crucified with Christ; it is no longer I who live, but Christ lives in me;
and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me." - Galatians 2:20
And you will tell me: When will be my time. When?
I tell you: Your time is when you believe.
"Therefore He has mercy on whom He wills, and whom He wills He hardens." - Romans 9:18
The Lord Jesus calls you today... What do you want from Him?
"...According to your faith let it be to you." - Matthew 9:29
"for the Son of Man has come to seek and to save that which was lost." - Luke 19:10
Only He has The Power to raise you from the dead; eternal life is guaranteed in Him. And only in Him.
"There is therefore now no condemnation to those who are in Christ Jesus,
who do not walk according to the flesh, but according to the Spirit." - Romans 8:1
"But if the Spirit of Him who raised Jesus from the dead dwells in you,
He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you." - Romans 8:11
Carved images and idols can do nothing for you.
"They have mouths, but they do not speak; Eyes they have, but they do not see;
They have ears, but they do not hear; Noses they have, but they do not smell;
They have hands, but they do not handle; Feet they have, but they do not walk;
Nor do they mutter through their throat. Those who make them are like them;
So is everyone who trusts in them." - Psalm 115:5-8
The Lord Jesus is the one who has power to heal, save, and make everything new.
"And this is eternal life, that they may know You,
the only true God, and Jesus Christ whom You have sent." - John 17:3
"And he who sees Me sees Him who sent Me." - John 12:45
You have something that make you suffer, you are thinking about it right now...
The Lord Jesus is touching and healing you right now, at this very same moment.
Are you feeling this?! Feel and receive, in the name of the Lord Jesus Christ!
Repent, believe in the Gospel. And have life.
"And heal the sick there, and say to them, ‘The kingdom of God has come near to you.’" - Luke 10:9
"Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins;
and you shall receive the gift of the Holy Spirit." - Acts 2:38
"So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us" - Acts 15:8
God bless you in Jesus' name!