Tracts & Ray Comfort

[Mr. Bill]

Let me start with the drowning man illustration. The problem with it, as it has been presented here, that is that it misidentifies and underestimates the problem. The problem is much greater than my life of sins I choose to commit. My problem is the wrath of God.

If God weren’t perfectly holy and just, he might be able to overlook my sins, and perhaps the “lifeline” might be a twelve-step program with the objective of having me live a less sinful, happier life. But God is perfectly holy and just. His justice requires that my sins, which are an infinite violation of His holiness, must be paid for. Therefore I have a “sin debt.” I owe God payment for my sins, and so do you. We all start out life as lost sinners in danger of “drowning” in God’s wrath. We are in danger of spending eternity in Hell.

And the problem is that you and I cannot pay our own sin debt. Suppose you had a debt on which you could only pay $100 per month, but the interest on that debt was $1000 per month. You could never pay it off yourself. But suppose you go to the bank to pay your monthly $100, only to find that a rich billionaire has deposited enough in your account to pay off the whole thing. The billionaire paid off your debt for you. He paid the debt as your substitute. This is what Christ did for us: he paid our sin debt in full on the cross. He was our substitute.

And Christ’s payment is enough to cover all the sins we have committed and will ever commit. Jesus Christ fully satisfied the wrath of God once and for all. Once the man is pulled out of the water, his danger of drowning is eliminated entirely. Likewise, once a lost sinner is saved, he cannot go back to being under God’s wrath. He cannot lose his salvation. The doctrine of eternal security is central to a clear understanding of the gospel.

****************

Now let’s consider the first part of Romans 6, including 6:1-4, quoted above. The context of Romans 6 is that it follows the chapters of Romans in which Paul explains that one is justified before God solely on the basis of faith and not on the basis of any works or promises of any kind. Note in particular Romans 3:21-28. We see that Christ’s righteousness is provided to us freely by the grace of God (3:22). It is based on the work of Christ (3:24). It is appropriated solely by faith (3:22, 3:27), exclusive of any legal observances or works that would result in human boasting (3:28).

The natural human response to this plan of salvation would be (and it has been mentioned in this thread): Wow! Why don’t we just sin more? After all, if God justifies sinners freely, magnifying His gracious character, why not just sin more in order to greater magnify His gracious character? “Shall we continue in sin that grace may abound?” (Romans 6:1)

Notice Paul’s answer. His answer isn’t, “No, you can’t because if you do continue in sin you were never saved in the first place.” His answer isn’t, “No that’s an absurd question it is impossible for true believers to continue in sin.” His answer in Romans 6:2-3 is, in effect, “No, because there is a new fact that you may not know about. You died to sin. You were baptized, or identified, with Christ in His death and resurrection. You co-died with Christ, were co-buried with Christ, and were co-raised with Christ.”

Now, “dying to sin” merits an explanation. First, in this part of Romans, the issue is “sin” and not “sins.” Paul is talking about “present tense” salvation and not “past tense” salvation. “Sin” means the sin nature, the source of sins. So Paul is saying that now that the problem of the sins has been resolved (past tense salvation), the problem of the sin nature (present tense salvation) can be addressed. Now that the mess has been cleaned up, let's deal with the source of the mess. And God in his grace has made "present tense" salvation possible too.

Now let’s consider what “death” is. In the Bible “death” carries a sense of separation. For example, physical death means that the soul is separated from the body. It doesn’t mean that the soul and/or the body no longer exist. Similarly, “dying to sin” means that I am separated from the governing power of the sin nature. It doesn't mean that the sin nature no longer exists. It doesn't mean that I can't sin. It doesn't mean that when I was converted I made a commitment not to sin. It means that the sin nature still exists, but I am no longer under its power.

Perhaps an illustration might help. I used to work in Chicago as a consultant. If my boss called and told me I needed to go to New York tomorrow, I had no choice: I was going to be in New York tomorrow. But I no longer work there. I’m no longer under my old boss’s governing power. That does NOT mean that he can’t call and ask me to go to New York. That does NOT mean that I can’t accede to his wishes and go to New York. But now I have the ability to say no, whereas I didn’t before.

The unregenerate man is governed by the sin nature. It produces either sins or human good. None if it is acceptable to God. But after you’re saved you have the ability to say no to your sin nature. You’re no longer under its control. You’re separated from it. You’re dead to sin.

And therefore the believer’s responsibility is to “reckon,” or “consider,” himself dead to sin and alive to God (Rom. 6:11). “Reckoning” is a faith word. We must really believe that it is really true that we are separated from the sin nature (dead to sin). We must see ourselves as having died with Christ and having been raised with Christ. We must see ourselves as united with the Lord Jesus Christ in His death and resurrection. It is only then that we can “present ourselves to God” and be of service to the Lord. It is only then that we can bear acceptable fruit, because we are living under the control of the new divine nature, not the sin nature.

And so from Romans 6 we learn that it is possible to abuse the grace of God. It is possible to “continue in sin that grace may abound (Romans 6:1). It is possible to "let sin (i.e. the sin nature) reign in your mortal body" (Romans 6:12). And therefore our justification is completely independent of any promise or pledge we might make to God to clean up our lives. Should the astounding grace of God motivate us to want to clean up our lives after we’re saved? Yes. Is that God’s will? Yes. Does God's grace make it possible? Yes. Are believers who "continue in sin" subject to divine discipline and the potential loss of eternal reward? Yes. Is spending eternity with the Lord contingent on whether our lives get cleaned up after we're saved? No.

[Elizabeth]

Dear Mr. Bill,

I did not bring in the subject of the sovereignty of God so that we could have a discussion on that vs. the free will of man.

What I was referring to was people on the site giving illustrations of how some people were saved/or not saved and what God is going to say. My point is, the final judgment is up to God not up to us.

Our salvation is threefold:

Freedom from the penalty of sin - For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord.

Freedom from the power of sin - Let not sin reign in your mortal body that you obey the lusts thereof.

Finally freedom from the presence of sin - Where I am, there you may be also!

Hope the above helps!

Elizabeth

[Hermit]

Mr Bill, Maybe I missed something, but I don't see anything in your post above which invalidates the scenario of the drowning man.

The New Testament is full of injunctions that we should "work out our own salvation" and instructions for righteous living. I cannot come to a point of agreement with you on this.

I am still convinced that we don't add works to the gospel of grace as a factor in bringing about our conversion, but we are instructed to holy living, and that involves "works".

"As they ministered to the Lord and fasted, the Holy Spirit said, 'Now separate to Me Barnabas and Saul for the work to which I have called them.'" Acts 13:2.

"declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance." Acts 26:20.

"but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek." Romans 2:10

"For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same." Rom 13:3.

"each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire." I Cor 3:13-15.

"And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work." 2 Corinthians 9:8

"For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them." Eph 2:10.

"... that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works." I Tim 2:9,10.

"unless she has been the wife of one man, well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work." I Tim 5:9,10.

"Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden." I Tim 5:24,25.

"Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life." I Tim 6:18,19.

"Likewise, exhort the young men to be sober-minded, in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility,[a] sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you." Titus 2:6-8.

"This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men." Titus 3:8.

"And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful." Titus 3:14.

"And let us consider one another in order to stir up love and good works,"
Hebrews 10:24

"having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation." 1 Peter 2:12

There's more, but I am satisfied that the above shows that works are indeed a component of christian living.

I am interested - is your position widely held in the Brethren circles in your country? And would it be rude to ask - are you a Calvinist?

[Mr. Bill]

Hermit,

Let me first make sure that we establish that there is no one who is partially saved. Either you are a Christian or you are lost. Salvation (justification) occurs in an instant, not over a period of weeks, months, or years. The question is, what must one do to be saved? Acts 16:31 says, "Believe on the Lord Jesus Christ." Salvation involves a transfer of trust from your works to Christ's finished work.

The next question is, what are we saved from? The drowning man is not saved from sin (otherwise it would only be a partial salvation, as everyone sins). The drowning man is saved from the consequences of his sin. He's saved from God's judgment. He's saved from God's wrath. He's saved from spending eternity in Hell.

Good works are indeed a desired component of the Christian life (Eph. 2:10). The crux of the issue is whether a lost sinner must agree to do future good works or to refrain from committing sins in order to be saved.

Ray Comfort says yes. The Bible says no. God is willing to save you just as you are without any sort of "commitment" from you. In fact, He rejects your commitments. He's offering salvation only as a free gift - that is, by grace - not as a deal in which God does His part and you do yours.

The only thing you give up in order to be saved is eternity in Hell.


(I'm currently part of an assembly, but I haven't spent enough time in "Brethren circles" to be able to make general statements about them. However I do believe that false gospels are rampant in the U.S. evangelical world, the major reason being that they add works or a commitment to perform future works to faith. I am neither a Calvinist nor an Arminian.)

[Hermit]

I'm not ignoring you, Mr Bill, I'm thinking ...

Let me first make sure that we establish that there is no one who is partially saved. Either you are a Christian or you are lost.

Agreed. (Of course, there's people who don't know whether they are Christian or lost. And there's people who other people don't know whether they're saved or lost (forgive the grammer). Then there's people who are saved but feel lost ... and there's the lost who think they're saved ...)

If a person doesn't have to pray a "sinner's prayer" to be saved, and they don't have to make a commitment, and they don't have to repent, what makes them saved? Christ died for them, but that is not automatically applied to their account. satan no doubt believes the Gospel, but that doesn't make him saved.

Edited to add:

• What is the difference between a saved person and one who knows the Gospel but isn't saved?

Salvation (justification) occurs in an instant, not over a period of weeks, months, or years.

• Can one not drift into belief? Does everyone know the instant when salvation occurred?

• At what instant does it occur? What marks that instant?

• If belief (without commitment/repentance) is the factor that changes lost to saved, can someone know the Gospel, believe the facts of the Gospel at an intellectual level, but not stand in the good of it? Who decides what belief is valid and sufficient to effect salvation?

• Can you give me your take on Acts 20:19,20? “Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance."

[sunshine]

If a person doesn't have to pray a "sinner's prayer" to be saved, and they don't have to make a commitment, and they don't have to repent, what makes them saved? Christ died for them, but that is not automatically applied to their account. satan no doubt believes the Gospel, but that doesn't make him saved.

May I chime in briefly? By believing 1 Cor 15:1-4. Paul stresses it's about believing something. The sin issue has already been dealt with.

• Can one not drift into belief? Does everyone know the instant when salvation occurred?

I suspect one could come to a gradual belief of these things but if you only believe 95% of it before time runs out, where does that leave you?

• If belief (without commitment/repentance) is the factor that changes lost to saved, can someone know the Gospel, believe the facts of the Gospel at an intellectual level, but not stand in the good of it? Who decides what belief is valid and sufficient to effect salvation?

I suspect so. I can know how to drive a car without actually driving one. Then when I drive one, I can take it to a whole new level. I believe Christ Himself will be the sole judge of what belief is genuine.

• Can you give me your take on Acts 20:19,20? “Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance."

You mean Acts 26, right? If I may speak to this briefly, I would suggest including v21 and v22 to assist in the context of this. Paul is making specific references to his efforts to reason with the Jews that Christ was the Messiah, the same thing Peter was trying to assert. Under Peter's gospel of the kindgom which required repentance, it follows that Paul would use this idea here in the presence of his Jewish accusers.

[Hermit]

I can know how to drive a car without actually driving one. Then when I drive one, I can take it to a whole new level.

But remember, we're not allowed to do anything - no driving this car, baby. We can only believe - and one type of belief is acceptable and another is not. (Driving a car sounds to me like appropriating something - beyond just believing, doing something on the basis of that belief or knowledge.)

it follows that Paul would use this idea here in the presence of his Jewish accusers

Nevertheless, it says Paul was preaching repentance, belief, and works. (And yep, my mistake with the quote. )

By believing 1 Cor 15:1-4. Paul stresses it's about believing something. The sin issue has already been dealt with. ... if you only believe 95% of it before time runs out, where does that leave you?

If it (your anwer) points in any way to your works, you are most likely lost, and you need to receive God’s gift of salvation.

How can I receive God's gift of salvation? I'm not allowed to do anything.

It appears to me here that you are saying one is saved by having correct doctrine (believing enough of the right thing), or lost because of having incorrect doctrine. My sins will take me to hell. My sins (and yours) put Christ on the cross. If I believe in what Christ did for me there, I am saved. But if I feel convicted about my sin, and if I am sorry about it, if I look at Christ suffering there for me, and make a commitment to turn from sin, then although I believe in what Christ did for me, I am lost? If I trust Christ and try to do the right thing by turning from sin (and the Bible does instruct us to turn from sin and do good works), I am lost?

If I believe in Christ and intend to continue stealing and taking drugs I am saved, but if I believe in Christ and say "I'm going to stop stealing and get off the drugs" I am lost?

Please, explain this to me.

[Stevie B]

It grieves me how often in the body of Christ whenever God raises someone up to DO something with the Gospel, the other followers sit around and attack that person who is being far more fruitful than them all combined.

And doing it in a chat room at that.

The TV shows, books, tracts, etc, don't in themselves mean someone is right, but look at the fruit, look at how many are getting saved.

I don't stick up for Ray Comfort or anyone out there DOING THE WORK OF SPREADING the Gospel, but I'm not going to sit around on a message board nit picking every little thing someone says does apart because it contradicts my personal doctrines (as if mine can't possiblybe wrong).

Seriously, let's go win some souls.

[sunshine]

I can know how to drive a car without actually driving one. Then when I drive one, I can take it to a whole new level.

But remember, we're not allowed to do anything - no driving this car, baby. We can only believe - and one type of belief is acceptable and another is not. (Driving a car sounds to me like appropriating something - beyond just believing, doing something on the basis of that belief or knowledge.)

True, I was using an analogy of intellectual knowledge as opposed to experiential knowledge. (Experiential? Is that even a word?)

it follows that Paul would use this idea here in the presence of his Jewish accusers

Nevertheless, it says Paul was preaching repentance, belief, and works. (And yep, my mistake with the quote. )

True, but why? We know Paul preached salvation wholly apart from works (Eph 2:8-9). To me, it doesn't make sense until we see it within its given context. Here, Paul is defending himself against Jewish accusations. A key of the Jewish gospel was repentance (Acts 2) where Peter preached the same thing. The whole idea is these are Paul's workings with the Jewish people. They knew the gospel of the kingdom, whether they accepted it or not, and knew exactly what Paul was getting at. The gospel of the grace of God, committed exclusively to Paul, makes no mention of repentance as per 1 Cor 15:1-4. The gospel of the grace of God isn't what's being debated before Agrippa. Thus, with Paul on trial by the Jewish plaintiffs, it follows he would defend his speech as spoken to the Jewish people, to whom he would have preached repentance.

It appears to me here that you are saying one is saved by having correct doctrine (believing enough of the right thing), or lost because of having incorrect doctrine. My sins will take me to hell. My sins (and yours) put Christ on the cross. If I believe in what Christ did for me there, I am saved. But if I feel convicted about my sin, and if I am sorry about it, if I look at Christ suffering there for me, and make a commitment to turn from sin, then although I believe in what Christ did for me, I am lost? If I trust Christ and try to do the right thing by turning from sin (and the Bible does instruct us to turn from sin and do good works), I am lost?

Clearly, no one is any position to judge the salvation of another. Salvation is by grace through faith. While works (including repentance) may or may not fall on either side of salvation, we understand salvation itself is given / received wholly apart from works. It seems to me how we got there or where we go from there is mute, in terms of salvation itself.

[Mr. Bill]

If a person doesn't have to pray a "sinner's prayer" to be saved, and they don't have to make a commitment, and they don't have to repent, what makes them saved? Christ died for them, but that is not automatically applied to their account. satan no doubt believes the Gospel, but that doesn't make him saved.

Satan and the other fallen anges are not and cannot be saved because God has never provided a substitute for them. Jesus was both fully divine (i.e. sinless) and fully human, and therefore He is a qualified substitute for us as humans. He is the only reason why we can be saved.

The belief that saves is not acknowledging or the ability to regurgitate historical facts--although one must understand the facts of the gospel in order to be saved. What saves is a personal trust, reliance, or dependence on Jesus Christ alone on the basis of His cross-work to get you to heaven.

• What is the difference between a saved person and one who knows the Gospel but isn't saved?

The unsaved person has never personally trusted Christ. It is possible for an unsaved person to understand the gospel and even to be able to explain the facts of the gospel. What makes a person saved is a personal dependence upon the person and work of Jesus Christ. It is agreeing that Jesus died for YOU personally and that His work is sufficient to save YOU. It is relying on Jesus alone to get you to heaven.

• Can one not drift into belief? Does everyone know the instant when salvation occurred?

• At what instant does it occur? What marks that instant?

• If belief (without commitment/repentance) is the factor that changes lost to saved, can someone know the Gospel, believe the facts of the Gospel at an intellectual level, but not stand in the good of it? Who decides what belief is valid and sufficient to effect salvation?

A process occurs that brings people to the point of faith. A person assimilates facts, but those facts do not save him. Faith, meanwhile, occurs in an instant. What saves is a transfer of trust from one's own works to Christ's finished work. It is visible to God alone. The believer is certainly aware of this transfer of trust, but he may not be aware of the divine work that is occurring at that instant, and therefore he may not make a mental note of when the transfer occurs. Therefore it is not necessary to know exactly when salvation occurs.

• Can you give me your take on Acts 26:19,20? “Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance."

There are two distinct commands here. Paul desired that the Jews and Gentiles in his audience would fulfill both.

The first command is for them to "repent and turn to God" (the "and" is in the Greek and in many translations but not in the NKJV). As I explained previously, biblical repentance is a change of mind. Therefore the first command is for Paul's audience to change their minds from their false belief systems (whatever they might be) and to turn to God, i.e. to adopt God's true framework of belief. It is a command for them to understand that Christ has provided in full for their personal salvation. In context it is a call for them to be saved from sin's penalty by believing the gospel.

The second command is to "do works befitting (consistent with) repentance." This is a command to manifest good works. But in order to "do works befitting repentance," one must have repented (changed one's mind). This second command is therefore addressed to believers. These believers are to do works consistent with who they are once they have been saved.

Notice the clear distinction between the repenting and the doing of works befitting repentance. It shows that repentance is NOT a commitment to perform future good works. The commands are separate because they have different meanings.

God unquestionably wants to transform the lives of people. He wants sin out of our lives. He wants us to manifest good works and to bear fruit. He wants to conform us to the image of Christ. But God changes our destinies through a free gift before He changes our thoughts and actions. Good works are not the means of salvation, but rather they are the desired result of salvation.

[Anthony]

Hope you guys don't mind me chiming in (please excuse the lengthy post).

While I feel Mr. Bill did an adequate job in his last post, I feel it beneficial to point out something here so that maybe you guys can stop talking past each other.


Hermit, one of the things I would point out to you is that justification and sanctification, while related and connected, are indeed distinct. How we receive our justification has nothing to do with performing works, whatsoever. There is no work, and no *commitment* to work (or cease from sinning), that appropriates - or plays a role in appropriating - the forgiveness and righteousness provided by the finished work of Christ. Justification is only received by faith in/believing in/relying on the One True God, through His Son, Christ Jesus, and His finished work on the cross.

Is it right to assume that God wants us to stop sinning? YES! God wants ALL PEOPLE to stop sinning. However, the handling of sins must be understood in the context of already being justified. That's why the writer of Hebrews can declare, "without faith it is impossible to please {Him}" (Hebrews 11:6).

If we call for any works, or commitments, or anything other than faith in order for the lost to be justified, we have added to the gospel and a curse is called down upon us (Galatians 1:8-9). That's "putting the cart before the horse" in an eternally detrimental kind of way.

If you have a conviction to cease from sins - great. God desires that. God does NOT, however, call for you to cease from sins - or commit to cease sinning - in order for you to be justified. That would completely disrupt the ordo saludis. You can't truly have victory over sins, anyway (nor any true and lasting desire to be free of them), until you've been justified!

But if I feel convicted about my sin, and if I am sorry about it, if I look at Christ suffering there for me, and make a commitment to turn from sin, then although I believe in what Christ did for me, I am lost? If I trust Christ and try to do the right thing by turning from sin (and the Bible does instruct us to turn from sin and do good works), I am lost?

If I believe in Christ and intend to continue stealing and taking drugs I am saved, but if I believe in Christ and say "I'm going to stop stealing and get off the drugs" I am lost?

Please, explain this to me.

No one is saying that you're lost for wanting to turn from sin. We're saying that if your faith has never rested upon the finished work of Christ alone to justify you, then you're lost. If you believe that justification is received/appropriated through faith plus anything else (including a commitment to stop sinning, do good works, be baptized, etc.), then you have bought into a false gospel.

It's a question of what you're resting in; what are you relying upon? Whether you believe good works automatically and immediately "accompany" salvation or not, you must make a decision on this issue: how is God's justification received?

If the bible states (and I believe it does) that it is through FAITH ALONE, then all contrary gospels (and contrary-gospel teachers) are to be accursed in accordance with God's word.

[Anthony]

As a bit of a side note, I'd like to briefly address this idea of "commitment" in regards to our salvation (whether justification or sanctification).

I hope this doesn't come across as too harsh, but I think we've underestimated the possible offense to God we give when we make commitments to Him regarding our sins. First of all, we're inconsistent, wavering, sin-cursed creatures, with heart[s] more deceitful than all else, and desperately sick (Jeremiah 17:9). What on earth does God want with our commitments?? It's not like we can really keep them. And when we don't, we make ourselves liars... to God!

And along those lines, isn't "making a commitment" the same [biblically] as swearing? What does God's word say about that?

Matthew 5:33-37 - "Again, you have heard that the ancients were told, 'you shall not make false vows, but shall fulfill your vows to the LORD.' But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the city of the great King. Nor shall you make an oath by your head, for you cannot make one hair white or black. But let your statement be, 'Yes, yes' {or} 'No, no'; anything beyond these is of evil."

James 5:12 - "But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment."


Now - are we to believe that the Lord would condemn something as "evil" in one breath, and then turn around and make that very thing a prerequisite to salvation?? What are we saying about God, here?

Let's keep from "falling under judgment," and abandon any adherence to 'commitment salvation' altogether.

[Mr. Bill]

How can I receive God's gift of salvation? I'm not allowed to do anything.

You receive the gift of salvation by believing on the Lord Jesus Christ (Acts 16:31): by relying upon who Jesus Christ is and the fact that He died on the cross, paying in full for your sins, and rose again.

It appears to me here that you are saying one is saved by having correct doctrine (believing enough of the right thing), or lost because of having incorrect doctrine. My sins will take me to hell. My sins (and yours) put Christ on the cross. If I believe in what Christ did for me there, I am saved. But if I feel convicted about my sin, and if I am sorry about it, if I look at Christ suffering there for me, and make a commitment to turn from sin, then although I believe in what Christ did for me, I am lost? If I trust Christ and try to do the right thing by turning from sin (and the Bible does instruct us to turn from sin and do good works), I am lost?

You must have a correct concept of the gospel in order to be saved, and that it why we ought to be excessively picky about the tracts (returning to the original topic) we use. However, as I explained in my last post, it is possible to understand and explain the gospel without ever having personally believed on Christ.

If I believe in what Christ did for me there, I am saved. But if I feel convicted about my sin, and if I am sorry about it, if I look at Christ suffering there for me, and make a commitment to turn from sin, then although I believe in what Christ did for me, I am lost? If I trust Christ and try to do the right thing by turning from sin (and the Bible does instruct us to turn from sin and do good works), I am lost?
If I believe in Christ and intend to continue stealing and taking drugs I am saved, but if I believe in Christ and say "I'm going to stop stealing and get off the drugs" I am lost?
Please, explain this to me.

I fully agree with Anthony's post, above.

[sarah_s]

I'd just like to say that I agree with Anthony and Mr. Bill.

This is not nit-picking, it is extremely important.

Sarah

[Hermit]

I'd just like to say that I agree with Anthony and Mr. Bill.

Well, that's just great! Is there anybody around here that could give me a little support?

This is not nit-picking, it is extremely important.

You're telling me. These people think I'm not a Christian. And I think they need to repent.

And now, a few words from our Lord:

And Jesus answered and said to them, “Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? I tell you, no; but unless you repent you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem? I tell you, no; but unless you repent you will all likewise perish.” Luke 13:2-5.

Hmm, what was that again? We're not to swear, but repenting is a good thing?