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It seems that many of us know someone who has been negatively influenced by the New Apostolic Reformation.
There are those who are currently picking up roots and leaving for Redding, California to attend Bethel Church. May some of these articles serve as red flags. I am praying.
There are those who are currently attending and have fallen in love with teachings that may seem to glorify God but instead glorify man. Bill Johnson teaches that Jesus laid aside his divinity and did his miracles merely as a man. This paves the way for men and women to perform such false signs and wonders. There are many accounts and videos of deceived young people elevating themselves instead of teaching about Jesus Christ and His purpose of providing a way we can be forgiven of our sin. May some of these articles serve as red flags. I am praying.
There are those whose eyes have been opened, yet experience controlling manifestations in their body. They seek help and find none in faulty deliverance methods. May I encourage those who suffer in this way that returning to the true Lord Jesus Christ in repentance of following a false Christ and false teachers will start you on a path back to spiritual truth. Read these articles and share them with others. I am praying.
by Jeremiah Johnson
By now it is unlikely that you have not heard of Jesus Calling. That book—a daily devotional by Sarah Young—has sold more than 15 million copies, along with several sequels, children’s storybooks, and mobile apps. Today the Christian world is thoroughly saturated with Young’s writing, as her little devotional has exploded into a phenomenal success.
However, I wouldn’t call it unprecedented success. Christian publishers excel at creating these types of fads. Like its predecessors The Prayer of Jabez and The Purpose-Driven Life, Jesus Calling has managed to find the sweet spot of mass appeal: man-centeredness.
In the case of Jesus Calling, the devotional entries are presented as the actual words of Christ, with Him speaking words of encouragement and hope directly to the reader. Here’s how Young explains it in her introduction:
I have written from the perspective of Jesus speaking, to help readers feel more personally connected with Him. So the first person singular (“I,” “Me,” “My,” “Mine”) always refers to Christ; “you” refers to you, the reader. 
Young pushes back against the notion that her book is inspired. But that distinction seems to be nothing more than a semantic façade. Here’s how she describes her writing process:
The following year, I began to wonder if I could change my prayer times from monologue to dialogue. I had been writing in prayer journals for many years, but this was one-way communication: I did all the talking. Increasingly, I wanted to hear what God might want to communicate to me on a given day. I decided to “listen” with pen in hand, writing down whatever I “heard” in my mind. 
Only Young understands the balance she’s attempting to strike between divine revelation and her own imagination. In that sense, her books have a lot in common with modern prophecy—we’re told to believe they are the words of God without assigning them the authority of the Word of God.
And whether it’s a daily reading from Jesus Calling, an outburst of tongues, or a personal revelation from the Lord, there is a consistent and troubling theme gaining influence in the church today: The Bible is not enough.
In an earlier, unrevised version of Jesus Calling, Young made that point abundantly clear.
I knew that God communicated with me through the Bible, but I yearned for more. Increasingly, I wanted to hear what God had to say to me personally on a given day (emphasis added). 
This desire to hear personally from the Lord is nothing new to the church, but it may be enjoying unprecedented acceptance among God’s people. Lately I hear phrases like “the Lord told me,” “God revealed to me,” and “I heard God say” from a wide variety of Christian ministries—it’s no longer the exclusive territory of the charismatic church.
The truth is God has already said everything He intended to say to us—His Word makes that clear. “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16-17). The Bible we have is neither incomplete nor inadequate—we already have all the revelation we need from God. As our good friend Justin Peters says, “If you want to hear God speak, read the Bible. If you want to hear Him speak audibly, read it out loud.”
I’ll admit, I don’t fully understand this desire to receive personal messages from the Lord. I’m enough of a Bible student to know that if I did truly hear God’s audible voice, it would likely knock me off my feet, or worse (cf. Matthew 17:5-6; John 18:6).
Instead of chasing special revelation from the Lord, we need to recommit ourselves to the sufficiency and authority of what He has already said. Moreover, we need to consider the special care the Lord took in recording and preserving His Word. As the apostle Peter wrote, “No prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Peter 1:20-21).
Regarding that passage, John MacArthur writes,
By contrast, true prophecy does not come to mind through psychic intuition or New Age mysticism, and it is not discerned by guesswork. . . . Those who equate their own personal impressions, imaginations, and intuition with divine revelation err greatly. 
The great danger of books like Jesus Calling is that they drive a wedge between God’s people and His Word, encouraging them to look beyond the scope of Scripture for additional words from the Lord. In simple terms, they devalue the Bible and elevate emotional experiences and imaginary voices to the level of divine authority. And when anything you hear or feel could be the Lord speaking, you leave yourself open to all sorts of heresy and satanic lies.
God’s people need to be warry of anyone who assumes to speak for Him. We need to defend the authority of His Word against all pretenders. And we need to help shepherd other believers away from the popular desire for special revelation and back to the all-sufficient Word of God.
“But beware of men, for they will hand you over to the courts and scourge you in their synagogues;”
Our Lord warned his disciples to prepare for persecution. They were to avoid all things which gave advantage to their enemies, all meddling with worldly or political concerns, all appearance of evil or selfishness, and all underhand measures. Christ foretold troubles, not only that the troubles might not be a surprise, but that they might confirm their faith. He tells them what they should suffer, and from whom. Thus Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. Persecutors are worse than beasts, in that they prey upon those of their own kind. The strongest bonds of love and duty, have often been broken through from enmity against Christ. Sufferings from friends and relations are very grievous; nothing cuts more. It appears plainly, that all who will live godly in Christ Jesus must suffer persecution; and we must expect to enter into the kingdom of God through many tribulations. With these predictions of trouble, are counsels and comforts for a time of trial. The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and they need the serpent’s wisdom. Be ye harmless as doves. Not only, do nobody any hurt, but bear nobody any ill-will. Prudent care there must be, but not an anxious, perplexing thought; let this care be cast upon God. The disciples of Christ must think more how to do well, than how to speak well. In case of great peril, the disciples of Christ may go out of the way of danger, though they must not go out of the way of duty. No sinful, unlawful means may be used to escape; for then it is not a door of God’s opening. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be striven and prayed against. Tribulation, distress, and persecution cannot take away God’s love to them, or theirs to him. Fear Him, who is able to destroy both soul and body in hell. They must deliver their message publicly, for all are deeply concerned in the doctrine of the gospel. The whole counsel of God must be made known, Ac 20:27. Christ shows them why they should be of good cheer. Their sufferings witnessed against those who oppose his gospel. When God calls us to speak for him, we may depend on him to teach us what to say. A believing prospect of the end of our troubles, will be of great use to support us under them. They may be borne to the end, because the sufferers shall be borne up under them. The strength shall be according to the day. And it is great encouragement to those who are doing Christ’s work, that it is a work which shall certainly be done. See how the care of Providence extends to all creatures, even to the sparrows. This should silence all the fears of God’s people; Ye are of more value than many sparrows. And the very hairs of your head are all numbered. This denotes the account God takes and keeps of his people. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. That denial of Christ only is here meant which is persisted in, and that confession only can have the blessed recompence here promised, which is the real and constant language of faith and love. Religion is worth every thing; all who believe the truth of it, will come up to the price, and make every thing else yield to it. Christ will lead us through sufferings, to glory with him. Those are best prepared for the life to come, that sit most loose to this present life. Though the kindness done to Christ’s disciples be ever so small, yet if there be occasion for it, and ability to do no more, it shall be accepted. Christ does not say that they deserve a reward; for we cannot merit any thing from the hand of God; but they shall receive a reward from the free gift of God. Let us boldly confess Christ, and show love to him in all things.
Whiplash is an awful and painful condition. After being rear-ended by a pick-up towing a boat….our car was demolished. Our insurance allowed chiropractic treatment and also therapeutic massage.
The massages were fine till one day the therapist said she was going to try something new on me. I was face down so I imagine she started to place her hands on my neck….Suddenly she yelped and jerked back. She said, “I just got shocked. I won’t try that again.”
I had no idea of the implication at the time. Later I realized she had been trained in Reiki and the certificate on her wall then made sense. I did not know at the time what Reiki was and what a Reiki master was trained in.
Looking back I realized that the Lord was sending her a message “Hands Off” and was protecting me. To this day I wonder if He would have still sent her an electrical shock if I had not been witnessing to her. My testimony I believe set me apart. Please read the following article from Way of Life.
The following is excerpted from New Age Health Care, available in print and free eBook editions from Way of Life Literature:
A study on alternative medicine in the January 2008 report in U.S. News & World Report focused on the rapid growth of Reiki (pronounced ray-key). The report says the number of Reiki practitioners worldwide is in the millions, with half a million in the United States and over a million in Germany.
According to the American Hospital Association, 15% of hospitals were using Reiki in 2007.
A report in The Washington Post for May 16, 2014, was entitled “Reiki Goes Mainstream.”
The practice has been praised by Oprah and Dr. Oz.
Reiki is an occultic practice that allegedly channels “universal healing energy” for human benefit such as relaxation and physical healing. The word “reiki” is Japanese for “spiritually guided life force energy.”
It was developed in Japan in the early 20th century by Mikao Usui. During a 21 day program of fasting, meditation, chanting, and other pagan contemplative practices he allegedly experienced “the great Reiki energy entering” into him and found that he could use the energy to heal others. It came in the form of a light that moved toward him and entered the middle of his forehead (Mohan Makkar, The New Reiki Magic, p. 5). Usui allegedly began to heal with his touch and to initiate others into the “energy.” Reiki was established in Hawaii in the 1930s and from there spread to North America. The American International Reiki Association was formed in 1982.
The International Center for Reiki Training says:
“Reiki is a Japanese technique for stress reduction and relaxation that also promotes healing. … Reiki is a simple, natural and safe method of spiritual healing and self-improvement that everyone can use. It has been effective in helping virtually every known illness and malady and always creates a beneficial effect.”
That sounds harmless enough, doesn’t it?
Reiki has three levels or degrees of initiation, the third level being the master level. The degrees are called “attunements” whereby the student is brought into harmony with the reiki energy and taught how to channel it. The initiations are thought to create channels for the flow of Reiki. Paula Horan says, “Through this channel Reiki then flows in through the top of the student’s head, down through the body and out through the hands” (Abundance through Reiki, p. 18).
Reiki masters initiate people into the various levels.
Reiki is transferred or initiated by the laying on of hands. The Reiki manual is subtitled “The healing touch.” The Reiki practitioner places his hands on the same spot of the body for three minutes at a time, and the energy is supposed to be mystically drawn out by the recipient. Horan says, “… if I lay my hands on you to do a treatment, your body will naturally draw the appropriate amounts of energy it needs, and to the proper places” (p. 20).
Reiki is largely Hindu in its philosophy. It is described as “an energy incomprehensible to the intellect which flows through everything, transforming all realms of life … Reiki is oneness” (Horan, Abundance Through Reiki, p. 10).
Reiki is founded on the Hindu concept that God is everything and man is part of God. One Reiki Master says that “Reiki will eventually guide you to the experience that you yourself are Reiki or Universal Life Force Energy. … you and I are that same Universal Life Force Energy” (Abundance Through Reiki, pp. 9, 23).
Reiki is thought to open the chakras of the “astral body,” which is a Hindu doctrine.
Paula Horan said that her Reiki teacher gave her a new name, Laxmi, the Hindu goddess of wealth. He said to her, “I am giving you the name Laxmi, because in this lifetime, you will fulfill all of your desires” (p. 152).
The recipients of Reiki describe it as a powerful sense of warmth and security, “a wonderful glowing radiance that flows through and around you.” It is not only supposed to provide healing but also to initiate the recipient into higher levels of spiritual transformation. The International Reiki Center says that “many people find that using Reiki puts them more in touch with the experience of their religion rather than having only an intellectual concept of it.” This is the mystical approach that bypasses thinking with an experiential connection with God or the “higher power.”
Reiki involves not only “life energy” but also spirit guides. The International Reiki Center web site says:
“Occasionally witnessing miracles. Feeling the wonder of God s love pass through you and into another. SENSING THE PRESENCE OF SPIRITUAL BEINGS, feeling their touch, knowing they work with you. Being raised into ever greater levels of joy and peace by simply placing your hands on another. Watching your life grow and develop as your continual immersion in Reiki transforms your attitudes, values and beliefs. Sensing that because of your commitment to help others, BEINGS OF LIGHT ARE FOCUSING THEIR LOVE AND HEALING ON YOU AND CAREFULLY GUIDING YOU ON YOUR SPIRITUAL PATH. This is the promise of a developing Reiki practice. … THERE ARE HIGHER SOURCES OF HELP YOU CAN CALL ON. ANGELS, BEINGS OF LIGHT AND REIKI SPIRIT GUIDES as well as your own enlightened self are available to help you. … There must be congruence, an alignment within you in order for the Higher Power in the form of Reiki to flow through you in a powerful way and in order for THE ANGELS, REIKI SPIRIT GUIDES AND OTHER SPIRITUAL BEINGS TO WORK WITH YOU.”
The Reiki practitioner is taught to get in tune with these spirit guides, to pray to them, and to yield to their control.
“Try the following prayer: ‘Guide me and heal me so that I can be of greater service to others.’ By sincerely saying a prayer such as this each day, your heart will open and a path will be created to receive the help of higher spiritual beings. They will guide you in your Reiki practice and in the development of your life purpose.”
Reiki is even said to open up “psychic communication centers”:
“During the Reiki attunement process, the avenue that is opened within the body to allow Reiki to flow through also opens up the psychic communication centers. This is why MANY REIKI PRACTITIONERS REPORT HAVING VERBALIZED CHANNELED COMMUNICATIONS WITH THE SPIRIT WORLD” (Phylameana Desy, The Everything Reiki Book, 2004, p. 144).
The Reiki Journal suggests that message therapy is an excellent tool for spreading Reiki.
Lighthouse Trails observes:
“If US News & World Report is correct in their assessment that Reiki, Yoga, and other types of healing practices are now mainstream, then Reiki is here to stay. One can only wonder if Reiki is going to become as popular in Christian circles as Yoga now has. If it does, then as with contemplative spirituality, the spiritual lives of countless people will be jeopardized and the Gospel of Jesus Christ seriously compromised.”
Following is another warning about Reiki:
“My mom is into the New Age movement and has had Reiki done on her for years; recently she started practicing Reiki. She does it on friends and family members (I am the only Christian in the family). I live with back pain, and she has wanted to do it on me. I have always said no, but after researching Reiki I finally decided to tell her that my beliefs conflict with Reiki and that the ‘energy’ is actually demonic (that was a difficult conversation). … she regularly meditates and talks to ‘her angel,’ whom she credits with anything good happening. She is getting deeper into this. My mother says she prays to ‘Jesus’ before doing Reiki. … She does not believe in the Bible or most of it anyway, nor Jesus’ deity, but rather He came to point the way to God. … Obviously this is a false Jesus. … one of her angels is ‘like a best friend’ and has a name)” (“My Mother Is Doing Reiki,” Lighthouse Trails, Feb. 9, 2016).
The Dead End of Sexual Sin
Unbelievers don’t “struggle” with same-sex attraction. I didn’t. My love for women came with nary a struggle at all.
I had not always been a lesbian, but in my late twenties, I met my first lesbian-lover. I was hooked and believed that I had found my real self. Sex with women was part of my life and identity, but it was not the only part — and not always the biggest part.
I simply preferred everything about women: their company, their conversation, their companionship, and the contours of their/our body. I favored the nesting, the setting up of house and home, and the building of lesbian community.
As an unbelieving professor of English, an advocate of postmodernism and poststructuralism, and an opponent of all totalizing meta-narratives (like Christianity, I would have added back in the day), I found peace and purpose in my life as a lesbian and the queer community I helped to create.
Conversion and Confusion
It was only after I met my risen Lord that I ever felt shame in my sin, with my sexual attractions, and with my sexual history.
Conversion brought with it a train wreck of contradictory feelings, ranging from liberty to shame. Conversion also left me confused. While it was clear that God forbade sex outside of biblical marriage, it was not clear to me what I should do with the complex matrix of desires and attractions, sensibilities and senses of self that churned within and still defined me.
What is the sin of sexual transgression? The sex? The identity? How deep was repentance to go?
Meeting John Owen
In these newfound struggles, a friend recommended that I read an old, seventeenth-century theologian named John Owen, in a trio of his books (now brought together under the title Overcoming Sin and Temptation).
At first, I was offended to realize that what I called “who I am,” John Owen called “indwelling sin.” But I hung in there with him. Owen taught me that sin in the life of a believer manifests itself in three ways: distortion by original sin, distraction of actual day-to-day sin, and discouragement by the daily residence of indwelling sin.
Eventually, the concept of indwelling sin provided a window to see how God intended to replace my shame with hope. Indeed, John Owen’s understanding of indwelling sin is the missing link in our current cultural confusion about what sexual sin is — and what to do about it.
As believers, we lament with the apostle Paul, “I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells in me” (Romans 7:19–20). But after we lament, what should we do? How should we think about sin that has become a daily part of our identity?
Owen explained with four responses.
Except Ye Repent
By Dr. Harry Ironside
Chapter 17 – BUT IS REPENTANCE DESIRABLE?
And now I come to discuss, in this closing chapter, what many will feel should have been the first question raised and settled: Is repentance after all desirable?
According to much of the humanistic thought of the day there is no occasion whatever to call upon mankind in general to repent. In fact, we are told, he who does so shows that he fails to appreciate man’s innate dignity and praiseworthiness. The evolutionist points with pride to the abysmal depths of bestial ancestry from which man has struggled upward to his present exalted position. What some call sin is but the slowly conquered animal traits which, it may be hoped, will be outlived in future centuries. It is not for this magnificent thinking creature to repent of anything, certainly not of his upward progress. If he condemns himself as a “miserable sinner” he fails to appreciate his glorious heritage. He is the child of all the ages; he has come the long, long way from a tiny speck of protoplasm to the dignity of a cultured twentieth century genius. Shall he repent that he is not what he once was? Does he not know that every fall has been a fall upward? Was it not by unceasing struggle with superstition, ignorance, and unwholesome environment that he has reached his present high estate? To command him to repent and to do works meet for repentance is to insult him to his face.
And then there are those who have given their adherence to various highly lauded religious cults of widespread acceptance, all of which are based upon the proposition that man is but a manifestation of God and that what the Bible calls sin is merely an “error of mortal mind.” The realization of man’s own Deity in order that he may ever be “in tune with the Infinite,” and so declare confidently, as Jesus did, that “I and my Father are one” will, we are told, enable us all to demonstrate the essential unity of the human spirit with the divine. But if this be so, there is no place for repentance. Repent of what — that I am one with God? Surely not. So these teachers, however much they may quarrel among themselves as to terms, all insist that the path of life and the way of peace are to ignore all that seems to be evil and to be occupied alone with the good and the true. “Condemn not thyself,” is a favorite saying. And the devotees of all these systems consciously or unconsciously seek to build themselves up in spirituality and to rise to higher moral and ethical planes by means of constant repetition of the Coué formula,
“Every day, in every way,
I am getting better and better.”
Of course, this kind of argument is only another form of the old and very familiar philosophy of the bootstrap. We do not have bootstraps on our shoes, but many act as if their minds had something of the kind and they were diligently trying to lift themselves to higher heights by pulling on them.
Often we are told that it is degrading and belittling to cry “Repent!” We should rather shout, Advance! and forgetting the past reach forth to the better things the future has in store. Did not St. Paul tell us this in his Philippian letter? The answer is, he did not. He himself tells us in that very Epistle how he once gloried in his fleshly religion until the vision of the risen Christ brought him to repentance, so that what things were gain to him he now counted but as offal and as dross in order that He who had manifested Himself to him might henceforth be magnified in him whether by life or death. Now he could forget the things behind and reach forth in holy expectation to the things beyond, “the prize of the high calling of God in Christ Jesus.”
For nearly a century the world has been drinking at the fount of these strange philosophies, and one might have thought that by now, if they were true at all, we would see a great improvement in the human race. But lust, cruelty, corruption, and violence were never more prominent than in these strangely unsettled years since the close of the World War — the war that was to end all war and henceforth make the world safe for democracy. But the nations are still in turmoil as the iron of imperialism and the miry clay of Sovietism struggle for the mastery. The horrors of the Ethiopian massacres, the unspeakable cruelties of Russian Bolshevism, the bloody strife in Spain, the desperate conditions still prevailing in China, together with ominous forebodings of coming class conflicts all over the so-called civilized world, show that the nations are far from realizing the idealism in which their salvation is supposed to be assured.
No, man is not Godlike. He is not at one with the Infinite mind. He is not a great, heroic figure dominating the ages. He is a poor, needy, sinful creature who will never find the path of peace until he humbles himself before high Heaven and repentantly confesses his manifold iniquities and looks to the cross of Christ and to the Holy Spirit of God for twofold deliverance, justification before God and practical sanctification of life, through the power of the Word applied by Him who alone produces a second birth and comes to indwell all who believe in the Lord Jesus Christ to the salvation of their souls.
Applied psychology, psychiatry, and ethical culture, will not bring this about. Whatever value there may be in the wise use of these systems, so far as combating certain conditions of the mind is concerned they are utterly powerless to change the heart of man or to produce a new life. J.R. Oliver in a recent volume entitled Psychiatry and Mental Health, which is well worth reading, frankly confesses that after all the varied needs of mankind can best be met by “the divine Psychiatrist, the one great Physician of the soul.” He rightly declares that if we but know Him and walk with Him, all books on mental science, moral theology, marriage and birth control, with all the well-meant regulatory laws which have been tried or proposed to curb the evil desires of men and nations, could be safely discarded, for in Christ is found all that is needed to give us moral and spiritual health. To turn to Jesus as the Great Physician is to repent, for He came to heal — not the well — but the sick. His message was for those who had lost their way. What His enemies said of Him in derision and contempt is blessedly true and the cause for everlasting praise, “This man receiveth sinners, and eateth with them.”
But so long as men insist on attempting to justify themselves and their behavior they are under the divine condemnation. It is concerning him who cries, ‘I have sinned and perverted that which was right and it profiteth me not,’ that the voice of God exclaims, “Deliver him from going down to the pit; I have found a ransom.” (See Job 33:14-30.) We are told in Psalm 76:10, “Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.” It is another way of saying that all confessed sin shall be made to serve in the working out of God’s eternal purpose. Where recognized guilt leads to repentance, the forgiven man rises to a consciously higher plane than he would otherwise have attained. Our sin becomes the dark background that better displays the lustrous jewel of divine grace. We know God better as forgiven sinners than Adam knew Him, as unfallen in that first earthly Paradise. It is this that makes the joy of heaven so great as the redeemed adore the Lamb and sing His praises who was slain in order that He might wash us from our sins in His own blood. Not one voice in that wondrous choir will attribute merit to other than Christ Himself.
In a recent book, in which one was objecting to expressions such as these, the writer challenged those who habitually confess themselves miserable sinners and acknowledge that they have left undone the things they ought to have done and done the things they ought not to have done, to dare to say such derogatory things of themselves when applying for a position of trust in some reputable firm, and the implication was that if such language was not suited as between man and man, it was not proper between man and God.
One does not have to be a “deep thinker” to see the fallacy of this. A man is hired by a firm because of his supposed ability and trustworthiness. But men’s standards are altogether different from those set forth in the Holy Scriptures. Righteousness is emphasized in our dealings with our fellow men; holiness when it comes to relationship with God. A man’s life may be outwardly correct and righteous, while his heart is corrupt and unholy. “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” He desires truth in the inward parts.
It is the pure in heart who shall see God. Therefore the absolute necessity of the new birth, apart from which there can be no spiritual enlightenment. The heart of the natural man is as a nest of every unclean and hateful bird; all sorts of evils come forth from it. The mind of the unsaved man is incapable of grasping heavenly realities. His understanding is darkened because of the ignorance that is in him. When he accepts God’s testimony he takes the position of repentance, and is in an attitude where God can reveal to him the wonders of redeeming grace. In no other way can guilty man be reconciled to God, who beholdeth the proud afar off, but is nigh unto every broken and contrite heart.
If these pages fall into the hands of any anxious, troubled soul, desirous of finding the way of peace and earnestly seeking to be right with God, let me urge such a one to give up all struggling. Just believe God. Tell Him you are the sinner for whom the Saviour died, and trust in Christ alone for salvation. His own word is clear and simple: “Verily, verily I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death into life” (John 5:24).
To hear the Word is to receive God’s testimony, and this is the very essence of repentance. When he who has spurned that Word bows to its message, even though it tells him he is lost and undone and has no righteousness of his own, he turns from his vain thoughts and accepts instead the testimony of the Lord. It is to such a one that the Holy Spirit delights to present a crucified, risen, and exalted Christ as the one supreme object of faith. He who trusts Him is forever freed from all condemnation. (See John 3:18). He is henceforth in Christ, and “There is therefore now no condemnation to them that are in Christ Jesus” (Romans 8:1).
This is not to say his own conscience will never again condemn him, for that is not true. The nearer he lives to his Lord, the more tender his conscience will be. But it does mean that God no longer sees him as a sinner exposed to judgment, but that He counts him henceforth as a child, a member of the heavenly family, accepted in Christ, the beloved of the Father.
In this blessed relationship he has by no means done with repentance. He is called upon daily to judge himself in the light of the Word of Truth, as it is opened up to him by the Spirit, and so to repent of anything that he learns to be contrary to the mind of God. Otherwise he will have to know the Father’s chastening rod. “For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.” (1st Corinthians 11:31-32.) It is in view of this that He says, “Be zealous therefore, and repent.”
But I must bring these remarks to a conclusion. I need not multiply words. This book is, perhaps, already much too lengthy for busy readers, though I hope many will take time to examine carefully, in the light of the Holy Scriptures, every position taken. The conclusion of the whole matter is simply this: Repentance is not only desirable, but it is imperative and all important. Apart from it no sinner will ever be saved. God Himself commands all men everywhere to repent. Our Lord Jesus declared, “Except ye repent, ye shall all likewise perish.” That which it is so perilous to neglect should be faithfully preached to all for whom Christ died. And when men receive the message in faith and judge themselves in the light of the cross, they may know that all heaven resounds with gladness for “there is joy in the presence of the angels of God over one sinner that repenteth” (Luke 15:10).
The glorified throng in heaven will all be there, not because they were holier or in any wise better in themselves than other men, but because, as repentant sinners, they “washed their robes and made them white in the blood of the Lamb.” He alone will be extolled as the Worthy One. All others who are ever saved will be saved through His merits alone.
[Dr. Harry Ironside (1876-1951), a godly Fundamentalist author and teacher for many years, served as pastor of Chicago’s Moody Memorial Church from 1930-1948]
Love the Sinner, Hate the Sin
by Cameron Buettel
We live in a therapeutic culture that seems determined to do away with sin. Adultery and every form of immorality has been re-classified as sex addictions. Addictions to drugs and alcohol are classified as diseases, not the results of deliberate actions. And guns are now perceived as a greater evil than the murderers pulling the trigger. Whatever the sin may be, there always seems to be a way to excuse, redefine, or minimize it.
That determination to separate who a person is and what he does has also infiltrated the church. The exhortation to “love the sinner and hate the sin” is a clever Christian cliché regularly used to deflect people’s responsibility and accountability for their sin. While it’s true that we should both love sinners and hate sin, the cliché distorts those truths by unbiblically severing the two.
That sort of dualism was prevalent among the Gnostic heretics of the first century AD. The error of the Gnostics was so seductive that the apostle John wrote his first epistle as a direct response to their false teaching. John MacArthur made the following observations regarding the situation facing the church in 1 John:
Gnosticism (from the Greek word gnōsis [“knowledge”]) was an amalgam of various pagan, Jewish, and quasi-Christian systems of thought. Influenced by Greek philosophy (especially that of Plato), Gnosticism taught that matter was inherently evil and spirit was good. That philosophical dualism led the false teachers whom John confronted to accept some form of Christ’s deity, but to deny His humanity. He could not, according to them, have taken on a physical body, since matter was evil.  John MacArthur, The MacArthur New Testament Commentary: 1–3 John (Chicago: Moody Press, 2007) 8.
But it was the Gnostics’ personal application of their dualistic views that echoes today in the efforts to separate the sinner from his sin.
The Gnostics’ philosophical dualism also caused them to be indifferent to moral values and ethical behavior. To them, the body was merely the prison in which the spirit was incarcerated. Therefore, sin committed in the body had no connection to or effect on the spirit.  1–3 John, 8.
The cliché of loving the sinner and hating the sin follows the same dualistic reasoning as Gnostic heresies—that we ought to effectively divorce the sinner from the culpability and consequences of his sin.
Worse still, it confuses and corrupts the very concept of what it means to love a sinner. True love does not demand willful ignorance. You wouldn’t simply pretend that a cancer patient was suddenly free from his disease. Nor would you ignore his affliction in hopes that it would go away on its own.
The same holds true for sinners—the most loving thing you can do for them is not to blithely ignore their sin or excuse it away, but to confront it. In other words, you cannot possibly love a sinner if you don’t also hate his sin.
Not Dualism—Dual Responsibilities
I’ll grant that the way we confront sin can vary depending on the nature of the sin and the spiritual condition of the sinner. You might need to show more gentleness with an unbeliever blinded by his own depravity than with a fellow Christian who ought to know better. And even within the church, we need to be measured and considerate with how we confront one another, yet still bold and clear enough to preserve the purity of the Body of Christ.
In fact, church discipline is an essential part of protecting the church’s purity (Matthew 18:15–20). John MacArthur, while commenting on that passage, points out:
A Christian who is not deeply concerned about bringing a fellow Christian back from his sin needs spiritual help himself. Smug indifference, not to mention self-righteous contempt, has no part in the life of a spiritual Christian, nor do sentimentality or cowardice that hide behind false humility. The spiritual Christian neither condemns nor justifies a sinning brother. His concern is for the holiness and blessing of the offending brother, the purity and integrity of the church, and the honor and glory of God.  John MacArthur, The MacArthur New Testament Commentary: Matthew 16–23 (Chicago: Moody Press, 1985) 128.
In response to those who see the confrontation of sin as inherently unloving, John adds:
In the eyes of much of the world and even in the eyes of many immature believers, such action is considered unloving. But discipline given in the right way expresses the deepest kind of love, love that refuses to do nothing to rescue a brother from unrepentant sin and its consequences. Love that winks at sin or that is more concerned for superficial calm in the church than for its spiritual purity is not God’s kind of love. Love that tolerates sin is not love at all but worldly and selfish sentimentality.
To preach love apart from God’s holiness is to teach something other than God’s love. No awakening or revival of the church has ever occurred apart from strong preaching of God’s holiness and the corresponding call for believers to forsake sin and return to the Lord’s standards of purity and righteousness. No church that tolerates known sin in its membership will have spiritual growth or effective evangelism. In spite of that truth, however, such tolerance is standard in the church today-at all levels.  Matthew 16–23, 128.
Some people appeal to God’s unconditional love as if that trumps or invalidates His other attributes, most notably His wrath. But as John emphatically argues, such sentiment amounts to nothing less than a popular form of idolatry.
Belief in a God who is all love and no wrath, all grace and no justice, all forgiveness and no condemnation is idolatry (worship of a false god invented by men), and it inevitably leads to universalism-which, of course, is what many liberal churches have been preaching for generations. Salvation becomes meaningless, because sin that God overlooks does not need to be forgiven. Christ’s sacrifice on the cross becomes a travesty, because He gave His life for no redemptive purpose. Not only that, but it becomes apologetically impossible to explain the common question about why a loving God allows pain, suffering, disease, and tragedy. Removing God’s holy hatred of sin emasculates the gospel and hinders rather than helps evangelism.  Matthew 16–23, 130.
We should love sinners. We should hate sin. And we shouldn’t divide those two truths into separate categories. Our hatred of sin should manifest itself in a love that warns sinners—compassionately, but no less clearly—of the dire consequences their sin demands. Short of that, how could we ever claim to truly love them?
By Steven Kozar
An Excerpt from Messed Up Church
Full Article HERE
Don’t listen to anyone whose teaching requires “spitting out” afterwards.
Don’t listen to anyone that gets “downloads” (new revelations) directly from God.
Don’t listen to anyone who gives lip service to the Bible but rarely actually reads it.
Don’t listen to anyone whose ideas require “The Message Bible” for validation.
Don’t listen to anyone who is getting rich from his or her “ministry.”
Don’t listen to anyone who twists God’s Word or approves of those who do.
Don’t listen to anyone who values the world’s approval more than service to God.
Don’t listen to anyone who talks more about themselves than the Lord Jesus Christ.
Don’t listen to anyone who “casts a vision” that you’re required to follow.
Don’t listen to anyone who claims to have the ability to “speak things into existence.”
Don’t listen to anyone who claims to have discovered a “secret” from God.
Don’t listen to anyone who preaches a whole sermon based on half of a (KJV) verse.
Don’t listen to anyone who preaches a sermon based on his or her new book.
Don’t listen to anyone who questions the Bible while pretending to value it.
Don’t listen to anyone who values adoration from the audience above service to God.
Don’t listen to anyone who refers to their own illegal activities as mere “mistakes.”
Don’t listen to anyone who preaches all Law and no Gospel.
Finally, don’t listen to anyone who thinks this list is too harsh and narrow-minded!
40 Questions for Christians Now Waving Rainbow Flags
by Kevin DeYoung
For evangelicals who lament last Friday’s Supreme Court decision, it’s been a hard few days. We aren’t asking for emotional pity, nor do I suspect many people are eager to give us any. Our pain is not sacred. Making legal and theological decisions based on what makes people feel better is part of what got us into this mess in the first place. Nevertheless, it still hurts.
There are many reasons for our lamentation, from fear that religious liberties will be taken away to worries about social ostracism and cultural marginalization. But of all the things that grieve us, perhaps what’s been most difficult is seeing some of our friends, some of our family members, and some of the folks we’ve sat next to in church giving their hearty “Amen” to a practice we still think is a sin and a decision we think is bad for our country. It’s one thing for the whole nation to throw a party we can’t in good conscience attend. It’s quite another to look around for friendly faces to remind us we’re not alone and then find that they are out there jamming on the dance floor. We thought the rainbow was God’s sign (Gen. 9:8-17).
If you consider yourself a Bible-believing Christian, a follower of Jesus whose chief aim is to glorify God and enjoy him forever, there are important questions I hope you will consider before picking up your flag and cheering on the sexual revolution. These questions aren’t meant to be snarky or merely rhetorical. They are sincere, if pointed, questions that I hope will cause my brothers and sisters with the new rainbow themed avatars to slow down and think about the flag you’re flying.
1. How long have you believed that gay marriage is something to be celebrated?
2. What Bible verses led you to change your mind?
3. How would you make a positive case from Scripture that sexual activity between two persons of the same sex is a blessing to be celebrated?
4. What verses would you use to show that a marriage between two persons of the same sex can adequately depict Christ and the church?
5. Do you think Jesus would have been okay with homosexual behavior between consenting adults in a committed relationship?
6. If so, why did he reassert the Genesis definition of marriage as being one man and one woman?
7. When Jesus spoke against porneia what sins do you think he was forbidding?
8. If some homosexual behavior is acceptable, how do you understand the sinful “exchange” Paul highlights in Romans 1?
10. What sexual sins do you think they were referring to?
Finish this article at “The Gospel Coalition”