In a repeat broadcast on Turning Point television this week, Dr. David Jeremiah presents one of the best sermons that I have ever heard! At the beginning of the program, some actors did a skit about how they thought that calling oneself a "wretch like me" in the song "Amazing Grace" was "too harsh" and "offensive." The illustration that was done via the skit was excellent! It really puts the truth to the test that "all have sinned and fall short of the glory of God."
This week's television broadcast:
The Compassionate Plan of Grace. [Note: go to the website and click on "Watch Now This Week's Broadcast."]
Some people don’t believe they’ve sinned, and others think they’ve sinned too much to ever be saved. Once we acknowledge we’ve sinned, the next step is to realize that God’s redemption is free. We can’t earn it or work for it. If we could, it wouldn’t be free—and wouldn’t be by grace.
Captured by Grace
ABOUT THE CURRENT TELEVISION SERIES
Some people who have been Christians for many years aren’t clear on the difference between mercy and grace. Grace is receiving what we don’t deserve, while mercy is not receiving what we do deserve. We don’t deserve salvation, but grace saves us. We do deserve judgment, but mercy spares us.
Captured by Grace is all about the multifaceted jewel of grace. It will open up vistas of grace you may be unfamiliar with. Most Christians know they were saved by grace, but are not aware that they live by grace. Nor do they know that grace is the pathway leading them to their heavenly home for eternity. Grace is the past, present, and future of the Christian experience.
Have you been Captured by Grace? Even if you’re thankful for the grace that saved you, there may be more grace yet to be experienced. In this study guide, Dr. David Jeremiah reveals the less-familiar aspects of grace, such as its plan, power, promise, and prospect—as well as the paradox of grace. If your Christian life is not what you know it could and should be, it may be lacking grace.
Discover why grace is more than a blessing at mealtime. It’s the source of every blessing you enjoy.
Hat tip:
Dr. David Jeremiah.org
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5 comments:
Do I have to repent?
Do I have to pray the Sinner's Prayer (or something like it)?
Do I have to acknowledge Jesus as Savior and Lord of my life?
Then God's redemption isn't free—I had to do something in order to get it.
Since I had to do X in order to get Y, then Y isn't a gift at all. It's a reward. Might as well throw me a Milk-Bone™ and be done with it.
GMpilot -
"Do I have to repent?"
No, you can choose to repent.
"Do I have to pray the Sinner's Prayer (or something like it)?"
No, you can choose to pray the sinner's prayer.
"Do I have to acknowledge Jesus as Savior and Lord of my life?"
No, you can choose to acknowledge Jesus as Savior and Lord of your life.
"Then God's redemption isn't free—I had to do something in order to get it."
God's redemption is a free gift - if one chooses it. Just like when a person gives you a gift here on earth, it is freely given to you, but one must accept the gift and open it. Usually it is customary to thank the giver as well.
"Since I had to do X in order to get Y, then Y isn't a gift at all. It's a reward. Might as well throw me a Milk-Bone™ and be done with it."
The mercy of God towards us sinners is His withholding something that we do deserve. The grace of God towards us sinners is giving us what we don't deserve.
You can have all the milkbones here on this earth - if that is your choice.
You said I could “choose”. Even to choose is to do something, so I still have to make the effort. If I do that, it still isn't 'free'. It's still a reward.
I can choose to believe that I can jump over the Grand Canyon, too...but my choice will not alter the fact that I can't.
I can choose to believe that I will rise up to live forever in some celestial Happyland when I die If I make the “right” choice). But my experience is that 'he who goes down to the grave shall come up no more'.
I choose to believe in reality.
Jos 24:15 "And if it seems evil to you to serve the LORD choose for yourselves this day whom you will serve whether the gods which your fathers served that were on the other side of the River or the gods of the Amorites in whose land you dwell. But as for me and my house we will serve the LORD."
Matthew Henry commentary:
Jos 24:15-28
Never was any treaty carried on with better management, nor brought to a better issue, than this of Joshua with the people, to engage them to serve God. The manner of his dealing with them shows him to have been in earnest, and that his heart was much upon it, to leave them under all possible obligations to cleave to him, particularly the obligation of a choice and of a covenant.
I. Would it be any obligation upon them if they made the service of God their choice?—he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. These two things he here brings them to.
1. He brings them to embrace their religion rationally and intelligently, for it is a reasonable service. The will of man is apt to glory in its native liberty, and, in a jealousy for the honour of this, adheres with most pleasure to that which is its own choice and is not imposed upon it; therefore it is God’s will that this service should be, not our chance, or a force upon us, but our choice. Accordingly,
(1.) Joshua fairly puts the matter to their choice, v. 15. Here, [1.] He proposes the candidates that stand for the election. The Lord, Jehovah, on one side, and on the other side either the gods of their ancestors, which would pretend to recommend themselves to those that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dwelt, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship. [2.] He supposes there were those to whom, upon some account or other, it would seem evil to serve the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and unreasonable, to be obliged to deny themselves, mortify the flesh, take up their cross, etc. But, being in a state of probation, it is fit there should be some difficulties in the way, else there were no trial. [3.] He refers it to themselves: "Choose you whom you will serve, choose this day, now that the matter is laid thus plainly before you, speedily bring it to a head, and do not stand hesitating.’’ Elijah, long after this, referred the decision of the controversy between Jehovah and Baal to the consciences of those with whom he was treating, 1 Ki. 18:21. Joshua’s putting the matter here to this issue plainly intimates two things:—First, That it is the will of God we should every one of us make religion our serious and deliberate choice. Let us state the matter impartially to ourselves, weigh things in an even balance, and then determine for that which we find to be really true and good. Let us resolve upon a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side that it may safely be referred to every man that allows himself a free thought either to choose or refuse it; for the merits of the cause are so plain that no considerate man can do otherwise but choose it. The case is so clear that it determines itself.
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