NEW LIFE

The scriptures distinguish two kinds of life; psuche-life and zoe-life, soul life and spirit life (John 12:25). Psuche-life describes the life we inherit from Adam, while zoe-life comes from God (John 5:26).

Psuche-life is the life of the flesh. It is living with yourself as your source and supply. Zoe-life is sometimes referred to as new life or newness of life (Rom. 6:4). Zoe-life is also known as the life or eternal life. When Jesus said, “I am the Life” he was saying “I am the source of new life” (John 14:6).

Note: Sometimes zoe-life is used in scripture to describe a person’s temporal life on earth (Luke 16:25, 1 Cor. 15:19, 1 Tim. 4:8, Jas. 4:14). However, most of the time, zoe-life is described as the life that comes from God the Father (John 5:21, 26, 6:27, Acts 17:28, Heb. 12:9), and is given to us by God the Son (John 1:4, 5:21, 14:6, Rom. 6:23, 2 Tim. 1:9, 1 John 1:2, 1 John 5:11-13), and God the Holy Spirit (John 6:63).

The old life we inherited from Adam is a flawed life that ends in death (Rom. 5:12); the new life that we receive from Jesus is a blessed and abundant life that never ends (Rom. 6:23). Origin determines destination. Adam came from the ground and those who live the Adamic life end up in the ground (Gen. 2:7, 3:19). In contrast, Jesus came from heaven and those who receive his life experience the blessings of heaven now and forever more (1 Cor. 15:49).

WHY DID JESUS COME?

To give us new life or eternal life is the answer to the question, why did Jesus come (John 3:16, 10:28, Rom 6:4, 1 Tim. 1:16). Jesus did not come principally to free us from sin or to give us a new nature. He came to give us a new life which includes those other things. “I have come that they may have (zoe) life” (John 10:10). When we preach the gospel, we are telling people about the new life that Jesus offers to all (Acts 5:20).

Throughout the Bible, we are invited to lay down the old kind of life to take up the new kind (Matt. 16:25, John 12:25). This is called being born again (John 3:3, 7, 1 Pet. 1:3, 23), crossing over from death to life (John 5:24, 1 John 3:14), or being made alive (Eph. 2:5, Col. 2:13). We cross over from death to new life with the aid of the Holy Spirit. It is the Spirit within us that marks our transition out of the old into the new.

Eternal life is not an endless extension to the old life, but a wholly new kind of life. Those who have been born again are new creatures (Gal. 6:15), members of a new family and a new race and citizens of another kingdom (Eph. 2:19, Php. 3:20).

“If anyone is in Christ, he is a new creature” (2 Cor. 5:17). The original word for new (kainos) means new in kind. Christian, you are not a new and improved version of who you used to be; you are something brand new altogether. You were a little Adam; now you are a little Christ, a son of God. You are not a sinner saved by grace. You were a sinner; then you were saved by grace. Now you are a sinner no more. You are a saint. One with the Lord, you are as righteous and holy as he is. “As he is, so are we in this world” (1 John 4:17).

DIY religion would have you believe that you are a work in progress as though there was some middle ground between saint and sinner. But there is no middle ground. You’re either dead or alive, lost or found, in Christ or out of him. You have either been born again or you need to be.

Perhaps you have heard it said, “I’m not perfect, just forgiven.” Such a statement appeals to our flesh and accords with our experience but it is an insult to the One by whose sacrifice we have been made perfect forever. It’s true that on your own you are not perfect. But you are not on your own. You have been united with the Lord, and there are no unholy branches on that holy vine.

Light and dark cannot coexist. Neither can perfection and imperfection coexist. For the Lord to have any sort of union with you, he had to make you into something you weren’t and he did.

When you came to Christ, you were cleansed from sin and joined in vital union with the Lord. You are no longer part of Adam’s race. You are a son or daughter of the Everlasting Father. Christ is your life. You stand on his faith and are cloaked in his love. Your present and passing imperfections are hidden within his eternal and sublime perfections.

When God looks at you, he doesn’t just see who you are now, with your visible faults and hidden glory. He sees who you are in eternity. He sees the real you, and from his timeless perspective you are faultless, blameless, and radiant with glory.

Further reading: “Who do you think you are?”

WHAT IS NEW ABOUT THIS NEW LIFE?

The new life is eternal (John 3:16, 5:24, 10:28, 1 Pet. 1:23, Gal. 6:8). Although our earthly bodies may age and die, we will be resurrected and clothed with immortality (John 6:53-54, 1 Cor. 15:22-23, 42-44, 51-54, 2 Cor. 5:2, 2 Tim 1:10).

This new life is a life of fellowship or union with the Lord (John 17:3, 1 John 1:3). It is a life free from bondage to sin (Rom. 6:6-7, 22, 8:2), where we rule and reign from our secure position in Christ (Rom. 5:17, Eph. 2:6). Our new life is characterized by a new heart and a new spirit (Eze. 36:26-27). You have been given a new nature with new desires (2 Pet. 1:4). Your heart is inclined towards obedience and you no longer want to sin (1 John 3:6, 9, 24). This is why the Bible says there are no sinners in the kingdom of God (1 Cor. 6:9-10, Rev. 21:8). There are only former sinners who have been made new.

In a word, new life is Christ’s life (Col. 3:4). It is Jesus living his life through you. You now stand on his faith (Gal. 2:20), are filled with his Spirit (Rom, 8:11), and think the thoughts of his mind (1 Cor. 2:16).

WHAT HAPPENED TO ME AT THE CROSS?

The moment you came to Christ in faith, you were buried into his death and raised to new life by the Holy Spirit (Rom. 6:3). Again and again the New Testament reminds the believer, “You died” (Rom. 6:6, 8, Col. 2:20, 3:3, 2 Tim. 2:11). At the cross, you lost your sin (Ps. 103:12, John 1:29, 2 John 2:2) and that old tyrant sin lost you. You and you are no longer sin’s slave (Rom. 6:6). You may still wrestle with old habits, but you do so from a place of freedom (Gal. 5:1). Any relationship you might have had with the law was also severed at the cross (Rom 7:6).

At the cross, you received peace with God and complete forgiveness (2 Cor. 5:19, Col 2:13). When you were placed in Jesus, you gained his acceptance (Eph. 1:6), his righteousness (Rom. 1:17), his holiness (1 Cor. 1:3), and his eternal perfection (Heb. 10:4). When you were born again you were made into a new creation, so obviously you no longer have a sinful nature. You are not one person on Sunday and another on Monday.

Before the cross you might have feared God from a distance, but now you approach his throne of grace with confidence (Heb. 4:16). Before the cross you might have envisioned God as some sort of divine judge, but now you see him as your loving Father who has given you the full rights of sonship (Gal 3:26, 1 John 3:1). Before the cross you were a beggar living off scraps from the king’s table. But because of the cross your every need has been supplied according to his glorious riches in Christ Jesus (Php. 4:19).

On the day you were born again, a lot of things changed, but two things remained unchanged. First, your physical body did not change. You may have been healed, but your body is still subject to the effects of the fall, and your earthsuit is still getting older one year at a time. We are still waiting eagerly for the redemption of our bodies (Rom 8:23).

Second, beyond repenting and deciding to trust Jesus with your life, your way of thinking probably did not change. If you liked chocolate and drove recklessly before you were saved, then you probably liked chocolate and drove recklessly after you were saved. This is why the scriptures exhort us to put off the old and put on the new and be renewed in the spirit of our minds (Eph. 4:22-24)

WALKING IN NEWNESS OF LIFE

It’s one thing to be made new by the Holy Spirit, it is another to walk in the newness of life (Rom. 6:4). A new born baby is as human as they ever will be, but they still need to learn how to walk and talk like a human. It’s the same with Christians. The moment you came to Christ, you became a new person. In Christ, you are as righteous and holy as you ever will be. But you still need to learn how to walk and talk in the new ways of the Spirit.

Qu’est-ce que le message de la grâce moderne ?
Exposer les dangers de l’hypergracie
Posted on avril 13, 2022 by Paul Ellis // 7 Comments

Un homme m’a un jour posé une question : ” Je veux montrer à mes amis que l’évangile de la grâce n’est pas la dernière mode. Pouvez-vous me diriger vers des enseignements de l’église primitive sur la grâce ? “.

J’ai répondu : “Pourquoi pas le Nouveau Testament ? Une grande partie de ce que je sais de la grâce vient directement de la vie de Jésus et des enseignements des apôtres.”

Ceux qui s’opposent à l’évangile de la grâce le rejettent souvent comme le message de la grâce moderne. Ils disent que c’est une mode passagère.

C’est tout sauf cela.

Un message de grâce moderne ?
Qu’est-ce que le message de la grâce moderne ? C’est l’ancien et éternel évangile de la grâce (Apocalypse 14:6). La seule chose qui soit moderne, c’est que nous redécouvrons ce qui a été perdu. Après avoir erré dans le désert des œuvres, nous retournons à nos racines néotestamentaires.

L’évangile de l’hypergrace n’est pas une nouvelle révélation mais une ancienne révélation qui a été enterrée sous des traditions artificielles, des rituels religieux et des emballages impies.

Les prédicateurs de l’hypergrace ne prêchent pas un message de grâce nouveau et moderne, mais un message ancien et intemporel.

L’hypergrace est-elle biblique ? Vous feriez mieux de le croire.

Dans L’Évangile de l’HyperGrâce, je cite plus de 40 prédicateurs de l’HyperGrâce qui prêchent tous essentiellement le même évangile. C’est le même message par des messagers différents, ce qui est un signe qui vous fait vous demander.

Comment se fait-il que des évangéliques et des charismatiques, des prêtres catholiques et des vicaires anglicans, des rock stars et des soldats, des théologiens et des poètes, prêchent tous le même message de grâce ? La raison en est que nous avons déterré le même trésor.

Comment se fait-il que des pèlerins, tous partis de lieux différents et empruntant des chemins différents, se soient retrouvés au même endroit ? Nous avons tous suivi la même étoile qui nous a conduits à Jésus. Nos bagages peuvent être différents, et certains d’entre nous en ont plus que d’autres, mais nous sommes tous arrivés à la même destination.

Le point de départ n’a pas d’importance. Ce qui compte, c’est où vous finissez.

Si vous creusez dans des décombres religieux, continuez à creuser. Et si vous marchez dans un désert d’œuvres, continuez à marcher. Ne vous arrêtez pas avant d’avoir trouvé ce trésor et d’être arrivé à cette destination appelée Jésus.

Il est votre dernier port d’escale. Jésus est votre lieu de repos.

Exposer les dangers de l’hypergrâce
L’évangile de l’hypergrace n’est pas un nouveau message, c’est une révélation vieille de 2 000 ans. Si vous avez rencontré Jésus, vous avez entendu l’évangile de l’hypergrace.

Alors, quel est le danger ? Quelle est l’erreur ou le problème ?

Le problème, c’est que vous avez peut-être entendu d’autres choses aussi – des éléments supplémentaires qui n’ont jamais fait partie du message original.

Si vous êtes croyant, vous n’avez pas tant besoin d’entendre l’évangile de l’hypergrâce que de désentendre toutes les choses supplémentaires qui obscurcissent la bonne nouvelle de la grâce surabondante de Dieu.

Ne confondez pas la saleté avec l’or.

La grâce de Dieu ne ressemble à rien sur terre. Tout ce que nous ajoutons à la grâce de Dieu ne fait que détourner ses perfections sublimes.

Extrait et adapté de The Hyper-Grace Gospel.

Traduit avec http://www.DeepL.com/Translator (version gratuite)

What is the Modern Grace Message?

Exposing the dangers of hypergrace

Posted on April 13, 2022 by Paul Ellis // 7 Comments

A man once asked me a question: “I want to show my friends that the gospel of grace is not the latest fad. Can you direct me to some early church teachings on grace?”

I replied, “How about the New Testament? Much of what I know about grace comes straight from the life of Jesus and the teachings of the apostles.”

Those opposed to the gospel of grace often dismiss it as the modern grace message. They say it is a passing fad.

It is anything but.

A modern grace message?

What is the modern grace message? It is the ancient and eternal gospel of grace (Rev. 14:6). The only thing modern about it is we are rediscovering what was lost. After wandering in the wilderness of works, we are returning to our New Testament roots.

The hypergrace gospel is no new revelation but an old revelation that has been buried under manmade traditions, religious rituals, and unholy packaging.

Hypergrace preachers aren’t preaching a new and modern grace message, but an old and timeless one.

Is hypergrace Biblical? You better believe it.

In The Hyper-Grace Gospel, I quote from more than 40 hypergrace preachers all preaching essentially the same gospel. It’s the same message from different messengers, which is a sign to make you wonder.

How is it that Evangelicals and Charismatics, Catholic priests and Anglican vicars, rock stars and soldiers, theologians and poets, are all preaching the same message of grace? The reason is we have unearthed the same Treasure.

How is it that pilgrims, all starting from different locations and traveling different paths, have ended up at the same place? We all followed the same star that led us to Jesus. Our baggage may be different, and some of us have more than others, but we have all arrived at the same Destination.

It doesn’t matter where you start. What matters is where you finish.

If you’re digging through religious rubble, keep digging. And if you’re walking through a wilderness of works, keep walking. Don’t stop until you find that Treasure and arrive at that Destination called Jesus.

He is your final port of call. Jesus is your resting place.

Exposing the dangers of hypergrace

The hypergrace gospel is no new message; it is a 2,000-year-old revelation. If you have met Jesus then you have heard the hypergrace gospel.

So what is the danger? What is the error or problem?

The problem is you may have heard some other stuff as well – additional material that was never part of the original message.

If you’re a believer, you don’t need to hear the hypergrace gospel as much as you need to un-hear all the extra stuff that obscures the good news of God’s superabundant grace.

Don’t confuse the dirt with the gold.

The grace of God is like nothing on earth. Anything we add to the grace of God only detracts from its sublime perfections.

Extracted and adapted from The Hyper-Grace Gospel.

WW2 HAPPENED BECAUSE OF CHRISTIANSWhen Christians forsake the way of Christ.

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As a historical event, World War 2 is idolized, propagandized, and fetishized more than any other war. It is proposed to be the ultimate showdown of ‘good vs evil’ in modern history. There was no group more evil than the Nazis while there was no group more heroic than the allied forces. More movies, shows, books, video games, and toys have been made about World War 2 than any other world event. Nazis are the archetypical ‘bad guy’ in all of pop-culture. Today, while the war is perceived oversimplistically, in reality, it wasn’t so black and white. Over 150 American corporations collaborated, funded, and profited from the Nazi party—from Ford to Chase Bank to Coca-cola. But what really made World War 2 possible were all the soldiers who were willing to follow orders and kill for their country.

REMOVING CHRIST FROM CHRISTIANITY

The term “Christian” means “Christ-like.” It was a name first given to followers of the way of Jesus in the first century. For the first three hundred years after Jesus, Christians rejected all forms of violence and refused to serve in either the government or the military. The Christian devotion to the way of Jesus mostly ended when the Roman empire co-opted the movement in the fourth century. No longer did people decide to become a follower of Jesus, now they were born into the religion of Christendom. Where once Christians would worship and follow Jesus, now Christians just worshipped him. State-sponsored religious leaders took the Christ-following out of Christianity. This departure would change the face of Christianity for centuries to come.

Ever since the Reformation in the 16th century, Christianity has struggled to re-emerge from Christendom and re-take on the mantle of Christ-follower. While small sects of Christians would re-adopt the teachings and example of Jesus, the majority of Christianity still ignored them. Because they refused to allow their faith to be fused with their pagan citizenship, these small sects of Christ-followers were hunted and killed by the Catholic and Protestant Christians of the time. Mainstream Christianity continued to kill others in the name of their countries for centuries to come. While today, Christendom is limping on its last leg in America, the majority of the Christian world is rediscovering what it is like to follow Jesus. This certainly wasn’t the case in the 1940s.

Christendom was alive and well in America during the time of World War 2. To be an American was almost synonymous with being a Christian. To be a good Christian meant being a good American, and good Americans fight for their country. Christendom was also alive and well in Europe during the time of World War 2. To be a German was almost synonymous with being a Christian. To be a good Christian meant being a good German, and good Germans fight for their country. Just like how Christendom-entrenched Christians killed other Christians during the time of the Reformation, World War 2 would see the largest Christian-on-Christian war in human history.

FOR GOD AND COUNTRY

During the time of World War 2, Germany’s Christians comprised anywhere from 94% to 98% of the total population. The percentage of the American population that was Christian was a little lower, at around 91%. Religious statistics for the military populations of each country showed the same percentages. At least 9 out of 10 German and American soldiers identified as Christians. How on earth could Christians be manipulated into killing each other?

Dictators and Presidents can try all they want to send their citizens to war, but if there isn’t support by the people, wars won’t happen. The influence of propaganda causes otherwise rational and loving people to turn against their fellow human beings and riddle them with bullets and blow them apart with bombs. Nazi Germany relied on propaganda, fear, and the support of the church to rally its citizens to war. America relied on propaganda, fear, and the support of the church to rally its citizens to war. Both sides told their people that nothing was more honorable than fighting for god and country. Nazi uniforms were inscribed with the words “God is with us,” and they believed it, just as much as the Americans believed it.

For as evil as Hitler was, he didn’t kill a single person. Instead, he convinced millions of Christians to kill for him. Around twenty million soldiers died in World War 2; over 90% of those soldiers were Christians. These Christian soldiers caused many more deaths than their own. Around 45 million civilians died in World War 2. Because Christians were willing to don the military uniform and pick up a gun, more people were killed than any war before it or since. What would have happened if Christians didn’t put down their cross and pick up the sword?

A CHRISTIANITY THAT DOESN’T FOLLOW JESUS

Jesus taught his followers to love, bless, feed, pray, and care for their enemies, not to kill them (Luke 6:27-28). Jesus taught his followers to never repay evil for evil, but instead to bless evildoers (1 Peter 3:9). Jesus taught his followers to put down the sword, for all who use it will die by it (Matthew 26:52). The Bible says to follow the nonviolent teachings and example of Jesus (Ephesians 5:1-2), but what if you have a Christianity that doesn’t do this? What happens is you are left with a Christianity that can be manipulated into killing other Christians.

There are two lies that caused World War 2. The first lie was that involvement in government and military was compatible with Christianity. This lie wormed its way into Christianity in the fourth century, but it was still present during World War 2. This lie allowed Christian Germans to put on a military uniform, pick up a gun, and aim it at American Christians. What was an American Christian to do when faced with this threat? The second lie was that the correct solution to combating violence was more violence. American Christians put on a military uniform, picked up a gun, and aimed them at German Christians. This is the “violence begets violence” that Jesus warned his followers about—but remember, these Christians clearly weren’t followers of Jesus.

When Christianity is reduced to a religion that is more about the Bible than it is about following Jesus, its adherents can be made to follow Joshua rather than Jesus. Joshua led war campaigns and mercilessly slaughtered his enemies. Jesus commanded total nonviolence and self-sacrificial love for one’s enemies. You can’t do both. When you read the Bible as a flat text where all verses carry the same authority, you are left with a book that can be used to support anything. The Bible supported the slavery African people. The Bible supported the genocide of Native Americans. The Bible supported the slaughter of German and American Christians. But only if you remove the teachings and example of Jesus.

THE HEIGHTS OF HYPOCRISY

While Christians were killing Christians in Europe, Christians were also killing Christians in Japan. August 6th, 1945 was the first time in human history that an atomic bomb was dropped with the intention of killing human beings. In an instant, thousands of innocent men, women, children, and infants were vaporized. Those were the lucky ones. Thousands had their flesh ripped from their bones where they stood. Many more thousands were set on fire from the blast and burned alive. Thousands were crushed to death by falling buildings. The devastation was unimaginable. The act was truly and utterly satanic.

A few days later, a Christian man named Charles Sweeney, along with his all-Christian crew were flying another plane over the Japanese city of Nagasaki. Despite 250 years of harsh persecution of Christians in Japan’s past, Nagasaki had become the place of the largest concentration of Christians in all of Japan. The city was home to Urakami Cathedral, with 12,000 baptized members, and was the largest church building in all of East Asia. The church was so large that it was one of the few identifiable landmarks that could be seen from 31,000 feet up in the air. It was this church that Charles Sweeny and his Christian bomber crew targeted with the second and last atomic bomb ever to be dropped on human beings.

Thousands of Christians were attending service that morning at the cathedral. They, along with 70,000 other civilians, were all killed. 8,500 church members who weren’t killed in the blast would die soon after from radiation sickness. What the Japanese government could not do in 250 years of lethal persecution was done by American Christians in mere moments. Christianity has never recovered in Japan since that day of mass murder.

EMPIRES OF JOSHUA FOLLOWERS

In the 3rd century, Christians wouldn’t dream of fighting in the military. By the 5th century, Christians fighting in the military was commonplace. Where once Christians were hunted and killed by the Roman military, they were now joining the military and killing others. When the teachings and example of Jesus Christ are taken out of Christianity you are left with a religion that can be manipulated into virtually anything. History has shown us time and time again that Christianity, without Jesus, can be manipulated into a religion that has no problem with slaughtering other people made in God’s image. From the genocide of the Native American people to the World Wars, when Jesus is placed behind Moses and Joshua, no one is safe.

When American Christians are reminded that Jesus taught total nonviolence they always respond with, “well what about Hitler?” Hitler isn’t the problem. Roosevelt isn’t the problem. Patriotism is the problem. Hitler is the answer to another question—“what happens when Christians forsake the way of Jesus and embrace patriotism for the pagan nation they live in?” Hitler is what happens.

World War 2 wasn’t made possible because of Muslims or godless atheists. World War 2 happened because of Christians. The war was waged because Christians were not following Jesus. If all those Christians had been following Jesus, they would have resembled the early Church who did. They would have recognized that their true citizenship was in Christ’s nation, not a nation of the world. They would have refused to pick up a gun and point it at another fellow human being. Instead, they ignored the teachings and examples of Jesus and killed each other by the millions. Millions of Christians killing millions of Christians. This was perhaps the epitome of Satan’s achievements.

Jesus abolished war but he is a loving God who won’t force our hands. We have to willingly step into his Kingdom of nonviolence and choose to love others instead of killing them. Wars will only end when Christians start following Jesus, the Prince of Peace, instead of the Caesars of their day.

I am studying the letter from Paul the apostle to the Colossians in Asia Minor. This is a fanatastic unfolding of the greatest Mystery of all. And now it is no more mystery. Yet were many that were peddling fake mysteries in their pagan religions. This letter makes it clear that they are nothing in comparison to the Mystery that is CHRIST our LORD.

All secrets and mysteries are enticing but the wrong because the Mystery of Christ is for all to hear and understand. It is now no mystery but must be shouted from the roof tops and needs to flood the internet.

Light dispells the darkness that is in secrets and hidden places. Christ is the Light.

COLOSSIANS 1:1

Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,

(a) Paul. The author of the letter to the Colossians was the Apostle Paul. Paul wrote this letter while in a Roman prison (Col. 4:18), probably around A.D. 60/61. This letter, along with the letter to the Ephesians, was carried by Tychicus (Col. 4:7).

(b) An apostle; see entry for 1 Cor. 1:1.

(c) By the will of God. Paul was called into apostolic ministry by the Holy Spirit (Acts 13:2).

(d) Timothy was Paul’s spiritual son and co-worker. See entry for 1 Timothy 1:2.

COLOSSIANS 1:2

To the saints and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father.

(a) Colossae was a town in the Lycus Valley located some nine miles to the east of Laodicea. There is no record that Paul ever visited this town, and Paul acknowledges that the Colossians had not heard the gospel from him but Epaphras (Col. 1:7).

(b) Grace to you and peace. The apostle of grace began all of his letters with this gracious salutation. See entry for Rom. 1:7.

COLOSSIANS 1:3

We give thanks to God, the Father of our Lord Jesus Christ, praying always for you,

(a) We give thanks. Gratitude is the language of faith (Col. 3:17).

Paul’s gratitude for the Colossians, whom he had never met (Col. 2:1), is reminiscent of his gratitude for the church he planted at Thessalonica. Although he may not have gone there, his message had been carried to Colossae and he felt a fatherly affection for the church. See entry for 1 Thessalonians 1:2.

(b) Our Lord Jesus Christ. Paul introduces the Lord Jesus Christ at the start of all his letters, and he encourages his readers to confess Jesus as Lord (Rom. 10:9, Php. 2:12). True preachers reveal Jesus as Lord of all. Jesus is not merely a teacher or historical figure. He is the exalted Son of God and his Name is above all names (Php. 2:9). Before the cross, Jesus was known as the Christ or anointed one. But after the cross, Jesus is the Lord or kyrios or “the One who is supreme above all.”

COLOSSIANS 1:6

which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth;

(a) In all the world. The Christians of the early church bore witness to the great fruitfulness of the gospel (Acts 12:24, 13:49, 19:10). By the time Paul wrote to the Colossians, the gospel was bearing fruit all over the world.

(b) The grace of God refers to the goodwill, lovingkindness, and favor of God that is freely given to us so that we may partake in his divine life. See entry for Grace of God

La grâce de Dieu

La grâce est la bonne volonté, l’amour et la faveur de Dieu qui nous sont donnés gratuitement afin que nous puissions participer à sa vie divine. La grâce est l’aide divine de Dieu qui vous donne la capacité surnaturelle d’être ce qu’il vous a fait être (voir l’entrée pour Eph. 3:7).

Qu’est-ce que la grâce ? Dieu est amour et l’amour qui s’abaisse s’appelle la grâce. La grâce est ce à quoi ressemble l’amour inconditionnel de Dieu de notre point de vue. La grâce, c’est l’amour qui s’abaisse. Le nom original de la grâce (charis, 5485) est lié à un mot (chairo, 5463) qui signifie se réjouir, être joyeux et bien portant. La grâce de Dieu nous laisse joyeux et réjouis. Elle nous laisse meilleurs qu’elle ne nous a trouvés.

Les religions artificielles dépeignent Dieu comme une divinité menaçante et en colère qu’il faut apaiser par des sacrifices et des bonnes œuvres. Mais le Dieu de toute grâce que Jésus a révélé est assis sur un trône de grâce (Héb. 4:16) et nous bénit dans l’abondance de sa grâce pour la seule raison qu’il nous aime (voir l’entrée pour 1 P. 5:10). La grâce est la caractéristique déterminante du christianisme. La grâce est ce qui rend la nouvelle alliance nouvelle et les bonnes nouvelles bonnes nouvelles.

L’évangile de la grâce

Il n’y a pas d’évangile sans grâce, car l’évangile révèle la grâce qui nous sauve (Actes 15:11, Eph. 2:8, 2 Tim. 1:9), nous pardonne (Eph. 1:7), nous justifie (Rom. 3:24, Tit. 3:7) et nous élève à une vie nouvelle (Eph. 2:5). C’est une grande perte de penser que la grâce est seulement pour les “pécheurs”, car les chrétiens ont aussi besoin de la grâce (voir l’entrée pour Actes 13:43). Nous sommes définis par la grâce de Dieu qui nous sauve et nous garde (1 Pierre 5:10). La grâce nous édifie (Actes 20:32) et nous donne la force de faire de bonnes œuvres (Gal. 2:9). La grâce nous forme (voir l’entrée pour Tit. 2:11), nous rend féconds (Col. 1:6), et nous fait prospérer (2 Cor. 8:9, 9:8). La grâce nous donne l’espoir (2 Th. 2:6) et nous permet de régner dans la vie (Rom. 5:21).

Il n’y a pas d’autre évangile que l’évangile de la grâce (voir l’entrée pour Actes 20:24). L’évangile de la grâce ou la parole de la grâce (Actes 20:32) est synonyme de l’évangile de Jésus, car Jésus est l’incarnation de la grâce du Père (voir l’entrée pour 1 Cor. 1:4). La grâce de Dieu nous vient par Jésus (Jean 1:14, 17), et nous grandissons dans la grâce en grandissant dans la grâce et la connaissance de Jésus-Christ (2 Pi 3:18).

Avant la croix, Jésus a prêché la loi à ceux qui étaient sous la loi. Mais en tant que héraut de la nouvelle alliance (Mal. 3:1), il a également révélé une grâce radicale. Il a commencé son ministère en annonçant la faveur de Dieu (Luc 4:19) et il l’a conclu en nous donnant la plus grande démonstration d’amour inconditionnel que le monde ait jamais vue (Rom. 5:8). Entre ces deux sommets de la grâce, il a annoncé la bonne nouvelle aux pauvres, il a aimé les pécheurs, il a pardonné et guéri ceux qui n’avaient rien fait pour mériter la faveur de Dieu (voir l’entrée pour Luc 23:34), et il a raconté des histoires de grâce radicale – de brebis perdues et de fils perdus, et de rois qui invitaient les mendiants à des banquets. Mieux encore, il a révélé un Dieu qui nous aime comme un Père et qui ne demande rien d’autre en retour que notre confiance en lui.

La grâce vient par la foi

La grâce est un don offert gratuitement à tous (Eph. 3:7, 4:7, Tit. 2:11) et est reçue par la foi seule (voir l’entrée pour Eph. 2:8). Il n’y a rien que nous puissions faire pour mériter la grâce de Dieu (Rom. 11:6, 2 Tim : 1:9). L’observation de la loi ne nous qualifie pas pour la grâce, mais peut nous faire tomber en disgrâce (Gal. 2:21, 5:4).

Nous rendons la grâce sans effet lorsque nous la combinons avec autre chose que la foi. “Vous êtes sauvés par la grâce mais maintenez votre position par une vie droite” est un exemple de message de grâce mixte. “Dieu vous donne la grâce pour que vous puissiez garder ses commandements”, en est un autre. Ce genre de message contient un élément de grâce mais vous pousse finalement à faire confiance à vous-même et à vos propres efforts.

Tout message de grâce mixte peut être reconnu par la présence de carottes et de bâtons. Les carottes sont les bénédictions que vous recevez pour votre obéissance ; les bâtons sont les pénalités que vous payez pour votre désobéissance. Si vous mordez dans un message de grâce mixte, vous goûterez un fruit amer. Vous ressentirez la pression de la performance et sentirez la peur qui accompagne l’échec. Vous ferez des promesses à Dieu, puis vous les briserez. Vous prendrez la résolution d’essayer plus fort, mais vous échouerez encore et encore. Comme un message de grâce mixte met l’accent sur vous et sur ce que vous avez fait, votre identité sera définie par votre productivité. Vous commencerez à vous considérer comme le serviteur de Dieu plutôt que comme son fils ou sa fille bien-aimé(e). Le pire, c’est que vous finirez par vous détourner de Jésus et par tomber en disgrâce.

Une autre façon de passer à côté de la grâce de Dieu est de penser que la grâce nous donne une licence pour pécher (Jude 1:4). La grâce de Dieu est plus grande que notre péché et nous donne le pouvoir de dire non à l’impiété (Rom. 5:20, Tit. 2:11-12). Mais si nous utilisons notre liberté pour retourner dans la prison du péché, nous avons manqué le but de la grâce (voir l’article sur Rom. 6:1).

“La grâce est irresponsable car elle dit que nous n’avons pas la responsabilité de faire quoi que ce soit. Nous avons le devoir de servir le Seigneur.” Dans la bouche d’un prédicateur de grâce mixte, des mots comme responsabilité et devoir sont les aiguillons à bétail du christianisme basé sur la performance. Ils véhiculent un sentiment d’obligation qui peut vous rendre conscient des dettes plutôt que de la grâce. L’idée que vous êtes obligé de rembourser Jésus pour son sacrifice inestimable est ridicule. Que pouvez-vous lui donner en contrepartie de sa grâce ? Il n’y a rien. Dès que vous lui donnez quelque chose, cela cesse d’être une grâce. Votre rôle dans tout cela est de recevoir de l’abondance de sa grâce. Votre seul “devoir” est de dire “Merci, Jésus !”.

D’autres ont dit que la grâce est un évangile mou pour des chrétiens mous. “La grâce encourage la passivité et la paresse”. Ce n’était pas l’expérience de Paul : ” C’est par la grâce de Dieu que je suis ce que je suis, et sa grâce envers moi n’a pas été sans effet. Non, j’ai travaillé plus dur qu’eux tous – non pas moi, mais la grâce de Dieu qui était avec moi” (1 Cor. 15:10). La grâce ne rend pas les gens paresseux, elle les rend surnaturellement fructueux. Contrairement à la loi qui n’apporte aucune aide à ceux qui lui font confiance, la grâce nous fait planer. Comme l’a dit John Bunyan, “L’Évangile apporte une bien meilleure nouvelle, il nous offre de voler et nous donne des ailes”.

Dans un environnement de grâce mixte, vous ressentirez la pression de performer et d’être à la hauteur des attentes des autres. Mais marchez sous la grâce et vous trouverez qu’il n’y a pas de pression, seulement la liberté d’être ce que Dieu vous a fait être. La religion artificielle vous dira que vous avez la responsabilité de produire des résultats pour le Seigneur, mais votre seule responsabilité est de briller en tant qu’enfant chéri de Dieu.

L’évangile de l’hypergrâce

Les auteurs des épîtres du Nouveau Testament ont utilisé de grands mots pour décrire la grâce de Dieu. Paul a parlé de la surabondance de la grâce de Dieu (Rom. 5:15, 5:17, 2 Cor. 9:8) et a souvent utilisé l’adjectif huper- ou hyper- pour parler de la grâce (voir l’entrée pour Rom. 5:20 ; voir aussi Eph. 2:7, 2 Cor. 9:14, 1 Tim. 1:14). Hyper qui signifie plus, au-dessus, et au-delà. Pour le mettre en contexte, Paul utilise également des mots hyper pour décrire la puissance et l’amour de Dieu (Eph. 1:19, 3:19). La grâce de Dieu est aussi grande que sa puissance. Elle est aussi illimitée que son amour.

Qu’est-ce que l’hypergrace ? L’hypergrace est une grâce extrême. C’est la grâce surabondante décrite par les premiers prédicateurs de l’hypergrace.

Jean a parlé de recevoir grâce sur grâce de la plénitude de l’approvisionnement de Dieu (Jean 1:16). Dire que Dieu est plein de grâce, c’est comme dire que l’océan est plein de vagues. “Grâce sur grâce” signifie que Dieu peut vous bénir avec une vague après l’autre de grâce et ne jamais en manquer.

Pierre a écrit au sujet de la grâce qui vient du “Dieu de toute grâce” (1 Pierre 5:10) et a prié pour que sa grâce soit la vôtre dans “toute sa mesure” ou dans une abondance croissante (1 Pierre 1:2). Tout comme vous ne pouvez pas voyager jusqu’aux confins de l’univers, vous ne trouverez jamais la limite de la grâce de Dieu.

Jacques, l’un des auteurs les plus incompris du Nouveau Testament, avait une merveilleuse compréhension de la grâce. Il a parlé d’un Dieu qui donne et donne, ce qui est une image de la grâce sans fin (Jas. 1:17). “Dieu donne une plus grande grâce” (Jas. 4:6). Le mot original pour plus grand est dérivé du mot grec megas. Dieu nous donne une méga-gâce. Jacques dit littéralement que Dieu nous donne “une grâce excessive, grande, élevée, large, forte et puissante !”

L’hypergrâce est-elle biblique ? Suggérer que la grâce de Dieu est moins qu’hyper est non biblique, voire blasphématoire. C’est comme dire que Dieu est bon mais pas si bon, qu’il est sage mais pas si sage. Diminuez la grâce et vous diminuez Dieu. L’évangile de la grâce déclare que celui qui est assis sur le trône de la grâce est extrêmement riche en grâce et que sa grâce inépuisable ne diminue jamais, peu importe combien nous y puisons.

Tout ce qui concerne la grâce de Dieu est extrême ou hyper parce que votre Père céleste vous aime d’un grand amour qui ne peut être mesuré (Eph. 3:17-19). Parce que son amour est grand, sa grâce est grande (Eph. 2:4). Son amour pour vous est plus grand que ce que vous pouvez concevoir ou imaginer. Si vous pensez avoir une idée de la grâce de Dieu, vous ne l’avez pas. Son amour et sa grâce dépassent toute connaissance. Quelle que soit la grandeur ou l’ampleur de la grâce que vous imaginez, sa grâce est encore plus grande !

Grace of God

Grace captures the goodwill, lovingkindness, and favor of God that is freely given to us so that we may partake in his divine life. Grace is God’s divine aid that supernaturally empowers you to be who he made you to be (see entry for Eph. 3:7).

What is grace? God is love and love that stoops is called grace. Grace is what the unconditional love of God looks like from our side. Grace is love come down. The original noun for grace (charis, 5485)

is related to a word (chairo, 5463) which means to rejoice, be cheerful and well off. The grace of God leaves us cheerful and rejoicing. It leaves us better than it found us.

Manmade religion portrays God as an angry and threatening deity who can be appeased with sacrifices and good works. But the God of all grace that Jesus revealed sits on a throne of grace (Heb. 4:16) and blesses us out of the abundance of his grace for no other reason than he loves us (see entry for 1 Pet. 5:10). Grace is the defining characteristic of Christianity. Grace is what makes the new covenant new and the good news good news.

THE GOSPEL OF GRACE

There is no gospel without grace for the gospel reveals the grace that saves us (Acts 15:11, Eph. 2:8, 2 Tim. 1:9), forgives us (Eph. 1:7), justifies us (Rom. 3:24, Tit. 3:7), and raises us to new life (Eph. 2:5). It’s a great loss to think that grace is just for “sinners”, for Christians need grace too (see entry for Acts 13:43). We are defined by the grace of God that both saves us and keeps us (1 Pet. 5:10). Grace builds us up (Acts 20:32) and empowers us to do good works (Gal. 2:9). Grace trains us (see entry for Tit. 2:11), makes us fruitful (Col. 1:6), and prospers us (2 Cor. 8:9, 9:8). Grace gives us hope (2 Th. 2:6) and enables us to reign in life (Rom. 5:21).

There is no gospel other than the gospel of grace (see entry for Acts 20:24). The gospel of grace or the word of grace (Acts 20:32) is synonymous with the gospel of Jesus for Jesus is the embodiment of the Father’s grace (see entry for 1 Cor. 1:4). The grace of God comes to us through Jesus (John 1:14, 17), and we grow in grace by growing in the grace and knowledge of Jesus Christ (2 Pet. 3:18).

Prior to the cross, Jesus preached the law to those under the law. But as the herald of the new covenant (Mal. 3:1), he also revealed radical grace. He began his ministry by announcing the favor of God (Luke 4:19) and he concluded it by giving us the greatest demonstration of unconditional love the world has ever seen (Rom. 5:8). In between these two peaks of grace, he preached good news to the poor, he loved sinners, he forgave and healed those who had done nothing to deserve God’s favor (see entry for Luke 23:34), and he told stories of radical grace – of lost sheep and lost sons, and kings who invited beggars to banquets. Best of all, he revealed a God who loves us like a Father and who asks for nothing in return other than we trust him.

GRACE COMES BY FAITH

Grace is a gift freely offered to all (Eph. 3:7, 4:7, Tit. 2:11) and is received by faith alone (see entry for Eph. 2:8). There is nothing we can do to earn God’s grace (Rom. 11:6, 2 Tim: 1:9). Keeping the law does not qualify us for grace but can cause us to fall from grace (Gal. 2:21, 5:4).

We make grace of no effect when we combine it with anything other than faith. “You are saved by grace but maintain your position through right-living,” is an example of a mixed-grace message. “God gives you grace so that you can keep his commands,” is another. These sorts of messages contain an element of grace but ultimately push you to trust in yourself and your own efforts.

Any mixed-grace message can be recognized by the presence of carrots and sticks. Carrots are the blessings you get for obedience; sticks are the penalties you pay for disobedience. Bite into any mixed-grace message and you will taste a bitter fruit. You will feel the pressure to perform and smell the fear that comes with failure. You’ll make promises to God and then you’ll break them. You’ll resolve to try harder only to fail again and again. Since a mixed-grace message puts the emphasis on you and what you have done, your identity will become defined by your productivity. You will start to think of yourself as God’s servant instead of his beloved son or daughter. Worst of all, you will end up distracted from Jesus and fallen from grace.

Another way we can miss the grace of God is to think that grace gives us a license to sin (Jude 1:4). God’s grace is greater than our sin and empowers us to say no to ungodliness (Rom. 5:20, Tit. 2:11-12). But if we use our freedom to run back into the prison of sin, we have missed the point of grace (see entry for Rom. 6:1).

GRACE AND WORKS

You may have heard that God gives us grace in order to do good works, but this is misleading. God gives you grace because he loves you. The issue is not what you’ll do for God but what you’ll let him do for you. Will you trust him a little bit or will you trust him the whole way? Does his grace merely get you in the front door or does it keep you safe to the very end?

“Grace is irresponsible for it says we have no responsibility to do anything. We have a duty to serve the Lord.” In the mouth of a mixed-grace preacher, words like responsibility and duty are the cattle-prods of performance-based Christianity. They convey a sense of obligation that can leave you debt-conscious rather than grace-conscious. The idea that you are obliged to repay Jesus for his priceless sacrifice is ludicrous. What can you give him in consideration for his grace? There is nothing. The instant you give him anything, it ceases to be grace. Your part in this is to receive from the abundance of his grace. Your only “duty” is to say, “Thank you, Jesus!”

Others have said that grace is a soft gospel for soft Christians. “Grace promotes passivity and laziness.” This was not Paul’s experience: “By the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me” (1 Cor. 15:10). Grace doesn’t make people lazy; it makes them supernaturally fruitful. In contrast with the law that provides no aid to those who trust it, grace makes us soar. As John Bunyan said, “Far better news the gospel brings, it bids us fly and gives us wings.”

In a mixed-grace environment you will feel the pressure to perform and live up to the expectations of others. But walk under grace and you find there is no pressure, only the freedom to be who God made you to be. Manmade religion will tell you that you have a responsibility to deliver results for the Lord, but your only responsibility is to shine as a dearly-loved child of God.

THE HYPERGRACE GOSPEL

The New Testament epistle writers used big words to describe the grace of God. Paul spoke of the super-abundance of God’s grace (Rom. 5:15, 5:17, 2 Cor. 9:8) and often used the adjective huper– or hyper- when discussing grace (see entry for Rom. 5:20; see also Eph. 2:7, 2 Cor. 9:14, 1 Tim. 1:14). Hyper which means over, above, and beyond. To put it in context, Paul also uses hyper-words for describing God’s power and love (Eph. 1:19, 3:19). God’s grace is as great as his power. It’s as limitless as his love.

What is hypergrace? Hypergrace is extreme grace. It’s the over-the-top super-abounding grace described by the original hypergrace preachers.

John spoke of receiving grace upon grace from the fullness of God’s supply (John 1:16). Saying God is full of grace, is like saying the ocean is full of waves. “Grace upon grace” means God can bless you with wave after wave of grace and never run out.

Peter wrote about the grace that comes from “the God of all grace” (1 Pet. 5:10) and prayed that his grace would be yours to the “fullest measure” or in increasing abundance (1 Pet. 1:2). Just as you can’t travel to the edge of the universe, you will never find the limit of God’s grace.

James, one of the most misunderstood writers in the New Testament, had a wonderful grasp of grace. He spoke of a God who gives and gives, which is a picture of unending grace (Jas. 1:17). “God gives a greater grace” (Jas. 4:6). The original word for greater is derived from the Greek word megas. God gives us mega-grace. James is literally saying that God gives us “exceedingly, great, high, large, loud, and mighty grace!”

Is hypergrace biblical? To suggest that God’s grace is less than hyper is unbiblical, even blasphemous. It’s like saying God is good but he’s not that good, he’s wise but not that wise. Diminish grace and you diminish God. The gospel of grace declares that the One who sits upon the throne of grace is exceedingly rich in grace and his inexhaustible grace is never diminished no matter how much we draw upon it.

Everything about the grace of God is extreme or hyper because your heavenly Father loves you with a great love that cannot be measured (Eph. 3:17-19). Because his love is great, his grace is great (Eph. 2:4). His love for you is greater than you can conceive or imagine. If you think you have a handle on the grace of God, you don’t. His love and grace surpass knowledge. However grand or over-the-top you imagine his grace to be, his grace is greater still!

Le test de votre évangile

Mieux vaut prévenir que guérir

Posted on mai 8, 2011 by Paul Ellis // 38 Comments

J’ai un jour entendu un prédicateur dire que “80 à 90% des chrétiens ne connaissent pas l’évangile de la grâce.”

Je suppose que cette estimation n’est pas loin de la vérité, comme en témoigne le grand nombre de croyants qui essaient encore de gagner ce que Dieu leur a donné gratuitement.

Si vous interrogiez ces personnes sur la grâce, elles déclareraient : “Oui, je suis sauvé par la grâce ! Je remercie Dieu pour sa grâce !”

Mais par leurs œuvres, ils témoignent que la grâce de Dieu ne suffit pas.

La grâce les a peut-être fait commencer, mais maintenant c’est à eux de finir. Après avoir commencé par l’Esprit, ils essaient maintenant d’atteindre leur but par l’effort humain (Ga 3,3).

Au lieu de chercher à comprendre ce que signifie être sauvé, ils travaillent dur pour rester sauvés.

Comment cela se produit-il ?

Généralement, quelqu’un leur dit que Dieu ne les acceptera pas, ne les bénira pas et ne sera pas satisfait d’eux s’ils ne se produisent pas pour Jésus.

Les œuvres religieuses mortes sont vendues avec des étiquettes respectables comme responsabilité, bonnes œuvres, mission, semailles et investissement. Je ne suis pas contre ces choses. Mais je m’oppose fermement au mensonge qui dit que la faveur de Dieu dépend de ce que vous les fassiez.

Savez-vous que vous êtes sauvé par la grâce et gardé par la grâce ?

Ainsi donc, de même que vous avez reçu le Christ Jésus comme Seigneur, continuez à vivre en lui. (Col 2:6)

Comment l’avez-vous reçu ? Par la foi. Comment devez-vous continuer à vivre en lui ? Par la foi. C’est la foi en la grâce de Dieu du début à la fin.

Vivez-vous par la foi du Fils de Dieu ? Ou bien avez-vous souscrit une petite assurance des œuvres ?

Comme l’a dit Watchman Nee, vous pouvez essayer ou avoir confiance, mais vous ne pouvez pas faire les deux.

Laissez-moi vous donner un test simple pour vous aider à déterminer si le message de l’évangile auquel vous faites confiance est le même évangile que Jésus a révélé et que Paul a prêché. Posez-vous ces quatre questions. Si vos réponses sont toutes positives, alors réjouissez-vous, car vous vivez de la grâce pure et non diluée !

1. Cet évangile me pousse-t-il à fixer mes yeux exclusivement sur Jésus ?

Un vrai prédicateur de l’évangile cherchera toujours à révéler de plus en plus de Jésus.

Il m’a fallu des années pour m’en rendre compte. Lorsque j’ai commencé à prêcher dans les années 1990, j’avais l’habitude de prêcher sur le royaume. J’aimais le royaume et je l’aime toujours. Mais je réalise aujourd’hui que mon amour pour le royaume était en réalité un amour pour le Roi. Maintenant, je prêche simplement ce Grand Roi qui m’aime et s’est donné pour moi.

Maintenant, je ne fais que prêcher Jésus.

Prêcheurs, avez-vous besoin d’un message sur la guérison ? Alors prêchez Jésus !

Avez-vous besoin d’une série sur le dépassement, le don, la sagesse, la sainteté, la foi, la guerre, le mariage, la vie de famille, l’aide aux pauvres, la délivrance, le Lévitique, le Tabernacle, etc ? Alors prêchez Jésus !

Quel que soit votre besoin, votre réponse se trouve en Jésus et dans son œuvre achevée. C’est pourquoi Paul a décidé de ne rien connaître d’autre que “le Christ et son crucifié” (1 Cor 2:2). Tout message qui ne révèle pas Jésus sera probablement un substitut impuissant, un voyage dans la chair, et une opportunité gâchée.

Jésus est la manifestation suprême du caractère et du dessein de Dieu. Tout message qui diminue Jésus, insulte l’Esprit de grâce. Jésus est sans égal et rien ne peut lui être comparé. Il est devenu pour nous la sagesse de Dieu et je ne me vanterai de rien d’autre (1 Cor 1:30-31).

Voici le test : Un faux évangile mettra l’accent sur ce que vous faites (ou ne faites pas), tandis que le vrai évangile mettra l’accent sur l’œuvre achevée de Christ sur la croix. Un faux évangile vous rendra introspectif et anxieux, alors que le vrai évangile vous rendra toujours conscient du Christ et reconnaissant.

2. Cet évangile augmente-t-il ma dépendance à l’égard de Jésus ?

Jésus a dit : “Sans moi, vous ne pouvez rien faire” (Jn 15.5). Malheureusement, beaucoup de choses sont faites sans Jésus et la plupart d’entre elles ne mènent à rien !

Au lieu de guérir les malades, de ressusciter les morts et de chasser les démons – les choses mêmes que Jésus a dit que ses disciples feraient – nous faisons d’autres choses. Et parce que nous sommes si occupés à faire d’autres choses, nous sommes épuisés et nous ratons des occasions de faire les œuvres et de plus grandes œuvres de Jésus.

Laissez-moi vous rassurer dès maintenant : Je vous garantis que vous ne pouvez pas guérir les malades et ressusciter les morts par vos propres forces. N’essayez même pas. Mais le Christ en vous peut faire ces choses et de plus grandes encore. Lui faites-vous confiance ?

Travailler à votre salut avec crainte et tremblement décrit l’aventure d’apprendre à faire des choses impossibles avec Jésus.

Voici le test : Un faux évangile encourage les œuvres mortes faites en votre propre nom, mais le véritable évangile vous incitera à prendre des risques en son nom et vous aidera à porter des fruits durables.

3. Cet évangile me donne-t-il les moyens de vaincre le péché ?

Il y a deux façons de traiter le péché : (1) prêcher la loi ou (2) révéler la grâce. La première approche est vouée à l’échec car le but de la loi est d’enflammer le péché (Rom 7:5). Tout succès dans le respect des règles ne fera qu’aggraver les péchés d’orgueil et d’autosatisfaction. La loi est impuissante face au péché car elle ne touche pas le cœur (Col 2:23).

Pire encore, elle engendre la condamnation (que certains confondent avec la conviction) et annonce la mort, comme elle a été conçue pour le faire (2 Cor 3:7,9).

En revanche, un prédicateur de la grâce abordera le péché de manière pratique en révélant votre véritable identité en Christ.

Vous êtes une nouvelle création avec une nouvelle nature. Votre ancien logiciel de péché a été cloué à la croix et vous n’êtes plus l’esclave du péché (Rom 6:6,20). Les appétits sont traités en reconnaissant qui vous êtes en Christ et en considérant votre ancien moi comme mort.

Voici le test : Un faux évangile vous gardera conscient du péché et attaché, mais le véritable évangile vous donnera le pouvoir de ne plus pécher.

4. Cet évangile libère-t-il la paix et la joie ?

Le royaume des cieux est justice, paix et joie dans le Saint-Esprit (Rom 14:17). Si l’évangile que vous écoutez ne révèle pas Jésus et le don de sa justice, vous ne connaîtrez jamais la paix et la joie qui en découlent.

Ce test porte en fait sur la justice : Vous reposez-vous sur la sienne ou essayez-vous de l’impressionner avec la vôtre ?

Un faux évangile cherche à fabriquer la justice par les œuvres et une vie sainte. En prescrivant une ligne de conduite, il échouera instantanément aux trois tests ci-dessus. Il vous chargera de charges que vous ne pourrez pas porter et d’attentes que vous ne pourrez pas satisfaire. Avant que vous ne le sachiez, vous serez aussi stressé et sans joie que Marthe.

Si vous cessiez de faire ce que vous faites pour Jésus, vous sentiriez-vous coupable ?

Que se passerait-il si vous péchiez, si vous cessiez de donner, ou si vous séchiez l’église ?

Je ne vous encourage pas à faire l’une de ces choses – pécher est stupide. Mais quelqu’un qui sait qu’il est revêtu de sa justice se battra rarement contre la culpabilité et la condamnation. Même lorsqu’il pèche, il sentira le Saint-Esprit le convaincre de sa justice en Christ (Jean 16:10).

Voici le test : Une personne qui a adhéré à un faux évangile ne connaîtra jamais une paix durable. Même s’il a fait ce que l’on attendait de lui, il aura toujours le sentiment d’en avoir fait assez. Mais la révélation de la faveur imméritée de Dieu qui vient du véritable évangile apporte la vraie paix.

Paul a commencé chacune de ses lettres par la phrase : “Grâce et paix à vous de la part de Dieu le Père”.

La paix du monde est temporaire, mais la paix de Dieu – ce sentiment que tout va pour le mieux parce que vous appartenez à Jésus et que sa faveur repose sur vous – dépasse l’entendement (Php 4,7). Elle fortifie votre cœur et votre esprit, de sorte qu’en toutes circonstances, vous vous retrouvez débordant de reconnaissance (Col 2,7).

Quelle que soit la gravité de votre épreuve, vous pourrez trouver le repos – et même la joie – dans ses bras puissants et aimants (Php 4,4).

The Test of Your Gospel

Better Safe Than Sorry

Posted on May 8, 2011 by Paul Ellis // 38 Comments

I once heard a preacher say that “80 to 90% of Christians are unacquainted with the gospel of grace.”

I guess this estimate is not far off the mark as evidenced by the large numbers of believers who are still trying to earn what God has freely given them.

If you were to ask these people about grace they would declare, “Yes, I am saved by grace! I thank God for his grace!”

But by their works they testify that God’s grace is not enough.

Grace may have got them started, but now it’s up to them to finish. Having begun with the Spirit they are now trying to attain their goal by human effort (Gal 3:3).

Instead of working out what it means to be saved, they are working hard to stay saved.

How does this happen?

Usually someone tells them that God won’t accept them or bless them or be pleased with them unless they perform for Jesus.

Dead religious works are sold with respectable labels like responsibility, good works, mission, sowing, and investing. I am not against these things. But I am strongly opposed to the lie that says God’s favor depends on you doing them.

Do you know that you are saved by grace and kept by grace?

So then, just as you received Christ Jesus as Lord, continue to live in him. (Col 2:6)

How did you receive him? By faith. How should you continue to live in him? By faith. It’s faith in God’s grace from start to finish.

Are you living by the faith of the Son of God? Or have you taken out a little works insurance?

As Watchman Nee put it, you can try or you can trust but you can’t do both.

Let me give you a simple test to help you determine whether the gospel message you’re trusting in is the same gospel that Jesus revealed and Paul preached. Ask yourself these four questions. If your answers are all yes, then rejoice, for you are living on pure, undiluted grace!

1.    Does this gospel cause me to fix my eyes exclusively on Jesus?

A true gospel preacher will always seek to reveal more and more of Jesus.

It took me years to realize this. When I began preaching in the 1990s, I used to preach on the kingdom. I loved the kingdom and I still do. But I now realize that my love for the kingdom was really a love for the King. Now I just preach of this Great King who loves me and gave himself for me.

Now I just preach Jesus.

Preachers, do you need a message on healing? Then preach Jesus!

Do you need a series on overcoming, giving, wisdom, holiness, faith, warfare, marriage, family life, outreach, helping the poor, deliverance, Leviticus, the Tabernacle, etc? Then preach Jesus!

Whatever your need, your answer is found in Jesus and his finished work. That’s why Paul resolved to know nothing but “Christ and him crucified” (1 Cor 2:2). Any message that doesn’t reveal Jesus will likely be powerless substitute, a flesh-trip, and a wasted opportunity.

Jesus is the supreme manifestation of the character and purpose of God. Any message that diminishes Jesus, insults the Spirit of grace. Jesus is peerless and nothing compares to him. He has become for us wisdom from God and I will boast of nothing else (1 Cor 1:30-31).

Here’s the test: A false gospel will emphasize what you’re doing (or not doing), while the true gospel will emphasize Christ’s finished work on the cross. A false gospel will make you introspective and anxious, while the true gospel will always make you Christ-conscious and grateful.

2.    Does this gospel increase my dependence on Jesus?

Jesus said, “Apart from me you can do nothing” (Jn 15:5). Sadly, much is done apart from Jesus and most of it will amount to nothing!

Instead of healing the sick, raising the dead and driving out demons – the very things Jesus said his followers would do – we’re doing other stuff. And because we’re so busy doing other stuff we’re worn out and missing opportunities to do the works and greater works of Jesus.

Let me put your mind at rest right now: I guarantee that in your own strength you cannot heal the sick and raise the dead. Don’t even try. But Christ in you can do these and greater things. Do you trust him?

Working out your salvation with fear and trembling describes the adventure of learning to do impossible things with Jesus.

Here’s the test: A false gospel promotes dead works done in your own name, but the true gospel will inspire you to take risks in his Name and help you bear fruit that lasts.

3.    Does this gospel empower me to overcome sin?

There are two ways to deal with sin; (1) preach law or (2) reveal grace. The first approach will fail because the purpose of the law is to inflame sin (Rom 7:5). Any success with rule-keeping will only lead to bigger sins of pride and self-righteousness. The law is powerless to deal with sin because it leaves the heart untouched (Col 2:23).

Worse, it releases condemnation (which some mistake for conviction) and ministers death, just as it was designed to do (2 Cor 3:7,9).

In contrast, a grace preacher will deal practically with sin by revealing your true identity in Christ.

You are a new creation with a new nature. Your old sin software has been nailed to the cross and you are no longer sin’s slave (Rom 6:6,20). Appetites are dealt with by recognizing who you are in Christ and reckoning your old self as dead.

Here’s the test: A false gospel will keep you sin-conscious and bound, but the true gospel will empower you to sin no more.

4.    Does this gospel release peace and joy?

The kingdom of heaven is righteousness, peace and joy in the Holy Spirit (Rom 14:17). If the gospel you’re listening to doesn’t reveal Jesus and the gift of his righteousness, you will never experience the peace and joy that comes with it.

This test is actually about righteousness: Are you resting in his or are you trying to impress him with yours?

A false gospel will seek to manufacture righteousness through works and holy living. By prescribing a course of action, it will instantly fail the above three tests. It will burden you with loads you cannot carry and expectations you cannot meet. Before you know it, you will be as stressed and joyless as Martha.

If you stopped doing the things you are doing for Jesus, would you feel guilty?

What if you sinned, stopped giving, or skipped church?

I’m not encouraging you to do any of these things – sinning is stupid. But someone who knows they are clothed with his righteousness will rarely battle guilt and condemnation. Even when they sin they will sense the Holy Spirit convicting them of their righteousness in Christ (John 16:10).

Here’s the test: Someone who’s bought into a false gospel will never know lasting peace. Even when they’ve done what’s expected there will always be a sense of “have I done enough?” But the revelation of God’s undeserved favor that comes from the true gospel brings true peace.

Paul began every one of his letters with the phrase, “Grace and peace to you from God the Father.”

Worldly peace is temporary, but the peace of God – that sense that everything is coming together for good because you belong to Jesus and his favor rests on you – passes understanding (Php 4:7). It fortifies your heart and mind so that in all circumstances you find yourself overflowing with thankfulness (Col 2:7).

No matter how severe your trial, you will be able to find rest – indeed, even joy – in his mighty, loving arms (Php 4:4).

Does God Love Me When I Sin?

Posted on April 27, 2017 by Paul Ellis // 76 Comments

I heard a pastor of a large church tell his congregation, “God hates you, God is sick of you, God is frustrated with you, God is weary of you.”

And why is God in such a dark mood?

Because of our sin and apathy. Jesus went through hell for us, but we can’t even show up to church on time.

I wish sermons like this were rare, but they are not. Religious manipulators love to frighten those Christ died for because those who are afraid are easier to control.

I hope you are not hearing messages like this.

The truth is God loves you like crazy.

He loves you when you’re up and he loves you when you’re down.

He loves you when you get it right and he loves you when you get it wrong.

Whether you’re preaching condemnation from the pulpit or receiving it in the pew, he loves you.

BUT DOES GOD STILL LOVE ME WHEN I SIN?

Yes! Of course! His love never ends. He loves you even when you sin. Need proof? See the cross:

The proof of God’s amazing love is this: that it was while we were sinners that Christ died for us. (Rom 5:8, Phillips)

You need to settle this in your heart. God loves you. Period.

Whether you’re in the zone or the gutter, the one constant you can count on is your Father’s unwavering love for you.

1 Corinthians 13 gives one of the best descriptions of God’s love.

Love endures long and is patient and kind … it endures everything [without weakening]. Love never fails [never fades out or becomes obsolete or comes to an end]. (1 Cor 13:4,7–8, AMP)

WHAT IS GOD’S LOVE LIKE?

The love of men is frail and weak but your Father’s love endures forever (Ps 136). The real question is not whether God loves you but whether you know and enjoy his love.

Every one of us needs our Father’s hugs. Every one of us needs a home where we are loved for who we are.

If you have not found a home in your Father’s embrace, your legitimate desire for love and acceptance will lead you to inferior sources, like dead religion.

The strange thing about that “God hates you” sermon was that it came packaged as a message of love.

“God loves you, but he hates you.”

Why do people listen to such nonsense? Because they hunger for love.

If bearing God’s anger and hatred is the price of his love, they’ll pay it. It’s a tragedy. We need love, God has love, but between him and us stands the pimp of religion, prostituting the love of God and charging us for what is already ours in Christ.

Don’t listen to his diabolical sales talk.

Don’t let him tell you that your sins are causing God to withhold his love from you.

Listen instead to the gospel of God’s grace and acceptance:

Do you think anyone is going to be able to drive a wedge between us and Christ’s love for us? There is no way! Not trouble, not hard times, not hatred, not hunger, not homelessness, not bullying threats, not backstabbing, not even the worst sins listed in scripture. (Rom 8:35, MSG)