Friday, January 22, 2016

BAPTISM AND THE BLOOD


BAPTISM AND THE BLOOD

            Why do we baptize? When do we baptize? How do we baptize? What, if anything, does baptism do for or to the believer? It is certain that all of these questions have been answered many times over since the day the Lord told his disciples to go out and teach all nations and to baptize those who would believe. Yet, no one can doubt that there is no uniformity within the Church today as to how these questions should be answered.
            When interpreting Bible passages and seeking to answer theological questions one would hope it would be done without bias and with a sincere desire to know God's will. It is unfortunate that it has not always been the case. And it is equally true that, for any number of reasons, sincere men have been sincerely wrong. What has happened all too often in the past, and likely will continue to occur, is that scholars interpret with an eye toward defending their own position or refuting that of another. When they come to a passage of Scripture they know is used by a false cult or teacher in a manner they believe to be incorrect there is a tendency to take an opposite view of the passage even if it is unwarranted within that text in an effort to distance themselves from that teacher or group.
            The primary purpose of this study is to address the issue of baptism with a special look at its relationship to the blood of Jesus Christ shed at Calvary. This will naturally address the concept of baptismal regeneration since there can be no such teaching unless it includes the idea of having sin washed away at salvation by the blood.
            First we will address the idea suggested by some that the Bible tells us we must be baptized to go to heaven and that the Bible gives examples of baptism washing sin away.
            The majority of support for baptismal regeneration comes from the book of Acts. Acts is a history book. It accurately accounts the events that occurred in the early church but it does not seek to define, explain, or expound upon the reasons or theological implications of those events. The epistles to the Churches and their leaders were written for that purpose.  It is to those epistles that one must resort for an understanding of why we do what we do within the Church. However, let’s look at the passages proposed to support baptismal regeneration (Acts 2:38; 16:30-33; 22:16; Mark 16:16; John 3:5).
            First, Mark 16:9-20 is a highly debated passage as to whether or not these verses were in the original text at all. Ignoring that (time and space will not allow discussion here) let’s look at verse 16, He that believeth and is baptized shall be saved; but he that believeth not shall be damned. It says those who believe will be baptized and saved but those who do not believe will be damned. It does not say those who are not baptized will be damned. The saving element is belief not baptism. God did not forget to add “baptized” to that final phrase. This is God's inspired Word, it is complete and accurate. He did not say, “...he that believeth not and is not baptized shall be damned.” Salvation comes with belief, and baptism is fully expected to be there too. But what is it that baptism actually does, what does it accomplish? By this passage it clearly does not prevent the individual from going to heaven. That is the work of belief alone.
            Second, John 3:5 is blatantly misinterpreted. The passage clearly refers to the physical birth and the spiritual birth with no reference at all to baptism. One must be born physically and then spiritually in order to go to heaven. This is a discussion between Jesus and Nicodemus in which Nicodemus is obviously confused by the idea of being born again, or being born a second time. He asks if it is then necessary for him to re-enter his mother's womb in order to be reborn. Jesus' answer is very simple, (I paraphrase) “Listen closely Nicodemus, it is essential that a person is born physically (of water) but he must also be born by the Holy Spirit of God.”  John 3:5 (KJV) Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Water could have reference to the water of the womb or the birthing pool as a natural response to Nicodemus' statement of reentering the womb. But, to introduce the idea of water baptism here is to confuse the natural flow of the conversation. Jesus talked of a second birth. Nicodemus asked if it was re-entering his mother's womb like the first birth. Jesus said, no it was being born of God's Spirit. Suggesting baptism here would introduce a third idea with no reference or explanation of what it is or how it fits into this dialogue. This is held onto tightly by those teaching baptismal regeneration because it is the only place that it is remotely possible to find Jesus supporting their view, which we see here that he does not actually do at all. Jesus never said you must be baptized in order to go to heaven. Note also that the words ‘water’ and ‘baptism’ are never used interchangeably anywhere in scripture or in any of the extant manuscripts or even in any early secular writings. To assume this is the one and only time it was ever done is absurd at best.
            The final three passages are all from the historical account of Acts and do not attempt to explain baptism at all. However, let’s look at what they do say. Keep in mind also that to this point Christ himself had never told the Apostles to baptize for the purpose of removing sin or that baptism would in some way secure heaven for them.   
            Acts 2:38 says since your sins have been remitted you should be baptized. The key word is “for” which is a Greek term that can mean any number of things but is best understood by the context in which it is used. An example of which can be seen in our own use of the word today in the following two sentences. “He went to the store for bread” or “He went to prison for murder.” In one case he went in order to acquire and in the other he went as a result of his actions.  A significant argument against this understanding of the use of the word “for” is found in its general use. It is seldom used the way we suggest here. However, if a word is used 87 times one way and 4 times another way (87 and 4 are only examples here and not real figures) should we never expect it might be used again in its lesser meaning? The fact that it was used 4 times tells us we need to view the context carefully before assuming the majority definition. We might discover that this text would make it the 5th time for the minority use.
            In the case of Acts 2:38 another explanation has been put forward which is worth considering. In the early church the idea of repenting, believing the gospel and being baptized were taught almost as a unit. There has been a tendency (sadly) in the modern church to remove baptism from the incident of repentance and belief and implementing it at some later date. So, for the early church, as in Peter's case, to say be baptized for the remission of sin was tantamount to saying all three, “repent, believe and be baptized for the remission of sin.” Or to say any one of these “repent,” or “be baptized” or “believe the gospel” would also include the others by implication.  Peter could not have said be baptized in order to have your sin remitted because Jesus never said it and the teaching of the Old Testament law, which was the example of this very thing, never indicated such a teaching (which we will see later).
            Notice in Acts 16:30-33 is a good example of what we just mentioned above, “(v30) And brought them out, and said, Sirs, what must I do to be saved? (v31) And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (v32) And they spake unto him the word of the Lord, and to all that were in his house. (v33) And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.”
            We are shown in verse 31 that salvation would come as a result of their belief. Verse 33 says they were baptized after believing and with that we would agree. It does not say they were baptized in order to be saved; only as a result of having been saved. They expressed belief and it was just understood that they would be immediately baptized just like the expression we saw in Mark 16 where scripture then clarifies it is belief not baptism that saves.
            Acts 22:16 recounts Paul’s own baptism and says, “…be baptized, and wash away thy sins, calling on the name of the Lord.” Remembering there is no punctuation in the Greek you can read this as “wash away your sins calling upon the name of the Lord, and be baptized.” Which way should it be read? You have only to look at Paul’s own writings about salvation in Ephesians, Galatians, Romans, and Hebrews to see Paul taught salvation by faith without works. If baptism was so integral to salvation why did Paul never stress it or explain it in any detail as he did faith in the blood of the Lamb? Why did he say he was glad he never baptized very many, 1Co 1:14  I thank God that I baptized none of you, but Crispus and Gaius....I know he was making this statement to show his disdain for those who were creating cliques around who their teachers were, but it reveals also the fact that he only baptized a few people. Paul had been preaching the Word of God for many years and only baptized a couple of people. If baptism is the path to regeneration and salvation then Paul should have been baptizing multitudes. Why didn't he? And again, why did Jesus never teach it if it was essential to entering heaven? Look at all that Jesus taught as being important to the believer and yet He never said, unless you are baptized you will never make it into heaven.
            In Acts 10:44-48 we see a group believing the gospel and then receiving the Holy Spirit and then being baptized. Could they receive the Holy Spirit before they were saved? No. So, they were saved by believing and then they were baptized. Act 10:44  While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. (v45) And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. (v46) For they heard them speak with tongues, and magnify God. Then answered Peter, (47) Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (48) And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
            1Peter 3:18-22 says, For Christ also hath once suffered for sins, the just for The unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.  The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
            Peter states that Christ is the one who suffered for sins to bring us to God by His death and resurrection, clarifying that the work of salvation was done by Jesus Christ.  Baptism here is said to be a "figure" that is, an outward expression to help us understand some truth.  By its own declaration this passage says baptism does not put away sin or "the filth of the flesh".  In this text baptism is said to be a “like figure” which is a term used only here and in Hebrews 9:24.  It is used to show some connection in the thought or idea expressed but is not used to express an exact duplicate.  Baptism does show our connection to the death, burial, and resurrection of Christ (Rom. 6:4-6) and since it is done in water can also be said to show that sin has been washed away.  However, that is as far as one can take the “figure” since nowhere else in scripture is baptism said to save.  Also, consider the word “sodezo” which is translated “saved” in this passage.  Salvation of the soul is not the only definition possible.  Before determining what is intended with the word in this text one would do well to study the entire idea of Biblical salvation first.  The Bible consistently teaches throughout the Old and New Testament that it is the blood that saves (Lev. 17:11, Heb. 9:22 and all of Hebrews chapters 9-10). 
            If baptism has a relationship to cleansing from sin then it must be related to the blood in some way. In a resent conversation I was told that it was in baptism that we come in contact with the blood sacrifice. His reference was to Romans 6:3-4a Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? (v4a) Therefore we are buried with him by baptism into death....” My friend explained that since we were baptized into Christ's death and it was in death that Jesus bled then it is in baptism that we come into contact with the blood of His sacrifice and our sins are washed away. 
            Regardless of how logical the explanation might be the first problem with this explanation is that Paul never mentions the blood here or in any of the remaining passage. The remainder of the text deals with the death of the “old man” which is the obvious reason for introducing the idea of death in verses 3-4. However, before one attempts to tie baptism to the blood sacrifice it must first be determined if the believer is ever expected to come in contact with the blood at all.
            The answer is to be found in the Old Testament. Paul testified that the Old Testament was 
there for us to learn from and that it was in those writings that we would find our hope, Romans 
15:4  For whatsoever things were written aforetime were written for our learning, that we through
patience and comfort of the scriptures might have hope. And again in his letter to the Church at 
Galatia he says that the law was there to show us our need of Christ and reveal to us how we might 
be justified, Galatians 3:24  Wherefore the law was our schoolmaster to bring us unto Christ, that
we might be justified by faith. In fact, Paul said that Jesus is the “end,” or the very completion, of 
the law for all of us who believe. This idea is further explained in the book of Hebrews where the 
ministry of Christ is explained in detail in its relationship to the law. Christ fulfilled all of the 
requirements of the law on our behalf, all of the demands of the law were met in Him.
                  Although Jesus fulfilled all of the requirements of the law, the blood sacrifice for remission of sin is our special focus in this discussion.
                  The book of Leviticus deals with the requirements of the sin sacrifice and the procedure the priests were to follow in making the sacrifice. All that Jesus did in his life, on the cross and in his ascension to heaven met the requirements of that sin sacrifice. And he did it all for us because we could not possibly do anything required in the law for ourselves.
            The reason given for the blood sacrifice is found several places but it is most concisely expressed in Leviticus 17:11. (Note: in all of the following explanation pay close attention to the whereabouts of the penitent believer who has come to make the sacrifice.) We are told in Leviticus 17:11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.”  The blood sacrifice was given to us by God for the purpose of atoning for sin. The sacrifice for sin is mentioned several times in the Old Testament so the following is given as an example. The length of the passage was not abbreviated so that it could be read in its entirety and in context allowing no room for claims of distortion or selective reading.
Lev 16:2-19 And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. (v3) Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. (v4) He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. (5) And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. (v6) And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. (v7) And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. (v8) And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. (v9) And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him for a sin offering. (v10) But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness. (v11) And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: (v12) And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: (v13) And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: (v14) And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. (v15) Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: (16)And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. (v17) And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. (v18) And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. (v19) And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.
            It is immediately, and glaringly, obvious that the penitent person/persons during the sin offering is nowhere near the offering when it is being made. Equally striking is the fact that the blood of the sin sacrifice was never applied to any person or group of people. The picture we are given is one of a broken law, exemplified by the tablets within the altar, being atoned for by the blood of the sacrifice in the presence of God within the temple. That picture is very important because it was a picture given to us by God of a real event yet to be fulfilled by Christ in heaven.
            In the book of Hebrews we see the fulfillment of this picture or image which God gave us, Hebrews 9:23-28  It was therefore necessary that the patterns of things in the heavens should be purified with these (the blood of animals); but the heavenly things themselves with better sacrifices than these (the blood of Jesus). (v24) For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: (v25) Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; (v26) For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (v27)  And as it is appointed unto men once to die, but after this the judgment: (v28) So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
            `The underlining and parenthesis are my own but they are there to emphasize what we have just stated. The author of Hebrews declares that the temple in Jerusalem was designed after the very pattern of the real temple which was in heaven. But what follows is even more astonishing and instructive. That into that temple, the real temple of God in heaven, Jesus Christ himself entered. And, acting as our high priest (Hebrews 8:1ff) under the new covenant Jesus offered his own perfect blood sacrifice to God upon that heavenly alter. WE WERE NOT THERE, THE BLOOD WAS NEVER APPLIED TO US. Our sin was represented by the broken law inside the altar and the atoning blood was applied to the altar to be accepted by God who was present within the temple exactly as pictured in the Old Testament.
            It is impossible to find the blood of the sin sacrifice applied to the penitent sinner anywhere in the Bible. The only references I have even seen anyone attempt to use, apart from Romans 6 which we addressed earlier, are found in Exodus 24 and Hebrews 9. In these two passages, the actual account in Exodus 24:6-8 and a reference to it in Hebrews 9:18-21, Moses sprinkled the blood of the sacrifice on (or over) the people and the temple with its vessels as a dedication of the covenant God had made with them. This is never said to be a sin sacrifice and most commentators agree that it is most likely that he sprinkled the blood over the 2-3 million people rather than on each of them. The text can be read either way. But in neither case would it make any difference at all since this was not a blood sacrifice being made for the remission of sin.
             What is abundantly clear in both the Old Testament and the New Testament (Rom 3:24-28; 
Romans 5:8 -12; Ephesians 1:7-9) is that only the blood of Jesus Christ could ever provide remission 
of sin and never did the Word of God ever demand the blood of that sacrifice be applied to any
individual for any reason.
             Baptism does not bring the believer into contact with the blood of Jesus Christ, it does not
provide remission of sin. Baptism does not save for this or for any other reason since remission of sin
is through the blood alone being applied to the altar of God, in the presence of God, over the broken
law in heaven itself.         

Monday, January 18, 2016

To Live is Christ

TO LIVE IS CHRIST
Philippians 1:21a, “And for to me to live is Christ…”

Had a great time at church the other night as usual. If you haven’t read much of what I write you may not know yet that I love to attend our church. We have, essentially, a family that meets together every week on Sunday and then again on Wednesday. Yes, a family. We enjoy getting together and sharing with each other the joys and the burdens that we experienced during the week. However, tonight I began wondering about something. I suppose if you have been in church very often you are sure to have heard at least one sermon on this concept as well. You may have seen some old time preacher bounding across the platform with one arm stretched upward toward the heavens and shouting, “And for me to live is Christ.” And I wondered as I thought on this yet again, what does it mean?

Before defining what I believe Paul had in mind let’s look at one pursuit that is critical to any real effort we can make in this direction, Phil 3:10 “That I may know him….” One cannot even begin a journey of this type without truly knowing Christ. I believe Paul was able to say, “For me to live is Christ” because he truly sought to know him personally on an intimate level. Look at this verse carefully and think of the multitude of implications, Php 3:10 “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death….” Paul wanted to truly know Jesus Christ. He wasn’t interested in simply hearing a bedtime story about his many miracles. He wanted to know Jesus by understanding the magnitude of the power it must have taken to raise him from the grave. He wanted to know Jesus by experiencing personally in his own body the sufferings our Lord went through. And he wanted to know Jesus not only in his lifetime of ministry but also in his dying.  If it could ever have been possible, Paul would have been willing to die with all of the agony of Jesus’ death if it would have brought him into a closer relationship with Christ.

It is here, in this intimate desire of Paul’s that we find our answer to what Paul may have meant in Phil. 1:21a. For his own personal benefit Paul clearly preferred leaving here and being with Jesus, Php 1:23 “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better….” However, Paul realized the greater benefit to the church would be his staying here and helping them to grow. It is in this context that we find his statement. If I may paraphrase, “If I can remain here yet for a while then Christ will be seen in me.” That is an exceptionally bold statement. Would any of us ever dare to tell others that they can look to us if they want to see Jesus? Nonetheless, Paul could make that statement with confidence because he sought with all of his heart to “know him” intimately.

And here then is the problem for our churches today. Do we seek to know him? There may be some among us who would dare to pray, “That I may know him, and the power of his resurrection.” Because the resurrection is seen as something wonderful and glorious and by Paul’s statement it is also a great source of power. But can we find one, even one, who would pray to God asking to fully understand what it is to suffer as Jesus suffered? Can we find one who would pray to God to be in fellowship with Jesus in his sufferings? Why would we? Because Jesus never suffered for wrong doing. All of his suffering was at the hand of those who sought to destroy the work of God, those who lived in ungodliness and unrighteousness. Why would we pray to suffer in the same manner? Because it would mean we are suffering for righteousness. It would mean we are standing for the testimony of our Lord. It would mean that we would have to live the same way Jesus lived, and that we would have to represent him in all of what we do. In fact, praying that God would allow us to know Jesus in his sufferings, in his resurrection power and even in his death would mean that our life would be seen by those around us as exemplifying the life of Christ.

It is then that we could say with Paul, “For me to live is Christ.”

Wednesday, January 13, 2016

SHARDS OR GOLD



Imagine you are sifting through the treasures of this life, much like a miner in the early days of the great west gold rush. You carefully remove layer after layer of sand, rock and other debris in search of that one great nugget. Most often as you sift through the river silt you find shards of glass or pottery. Hour after hour, day after day you bend into the river hoping for great wealth as you pan the river bed. The evidence is over whelming, gold is unlikely. The river is filled with shards of pottery more than nuggets of gold.

But you are only on one side of the river. A friend passes by and tells you the other side of the river has wealth you don’t have to work for. You don’t have to continue in your back breaking effort in hope of wealth. There, he says, are streets of endless length made completely of gold, solid pure gold. He says the gates leading into the city are actually made of pearls. Huge pearls. Each gate is actually a single pearl. As he talks with you he asks what it is you are doing. You respond, “I am looking for true wealth, wealth beyond compare. I am hoping to find wealth sufficient to carry me over the course of my life.” In stark amazement he looks at you with bewilderment and asks, “Have you not looked across this river? Look. That wealth is available right now, you don’t have to work so hard to attain it. The owner has already offered citizenship to all who wish to come.”

As he is speaking a memory of your childhood comes suddenly into your thoughts. Is the city just across the river the same city you learned about in church? Rev 21:18-22 “And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. (v.19) And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; (v.20) The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. (v.21) And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. (v.22) And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.”

Today are you sifting through the muck and the mire of the river of this life for wealth that cannot last? Are you only finding shards of broken dreams, dashed hopes, and pleasures that only last a moment? Look! Right across the river is a grand and glorious city which God promised to those who come to him by faith. Will you come? John 3:36 “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”

Tuesday, January 12, 2016

How to be Born Again



How to be Born Again

John 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

The soul of man is always thirsting for fulfillment, always thirsting for happiness but
never finding it. We look to every religion and teaching of man and find no satisfaction. We
are always left dry and parched like a traveler lost in the desert of this world's philosophies.

It is not until we come to Jesus Christ, just like the woman at the well did 2000 years ago, that we finally find the Living Water...God's Holy Spirit, offered freely to all who will come. God doesn't expect you to come bringing gifts, but to come only with a thirsting soul and trusting heart. He doesn't expect you to become perfect, but to simply understand you are a sinner in need of salvation which only He can provide.

So the question is, “What must I do to be saved?”

1. Understand that you are a sinner, Romans 3:23 For all have sinned and come short of the glory of God. You don’t have to commit murder to be a sinner. Romans 3:10 As it is written, There is none righteous, no, not one…. We are all guilty, there are no exceptions.

2. Believe that the sin you have is enough to separate you from God for all of eternity,
Romans 6:23a For the wages of sin is death.... This death naturally includes the idea of
dying, but is also the same death that Adam and Eve experienced; eternal separation 
from God. God does not want anyone to go to hell but it is the natural consequence of sin.

3. Repent of sin. God doesn't expect you to become perfect before coming to Him. He knew you couldn't and so, He provided for you the way of salvation before you ever even considered His offer to save you, Romans 5:8 But God commendeth (or ‘proved’) His love toward us, in that, while we were yet sinners Christ died for us. He does expect a change of heart. He expects us to repent; to be truly sorry for our sin, and to choose to stop sinning, to hate sin and all of its destructive force. Luke 13:3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

4. Receive God's free gift. God wants you to know that He has provided all you need to be placed back in a right relationship with Him, Romans 6:23b ...but the gift of God is eternal life through Jesus Christ our Lord. God knows we cannot save ourselves so he offers salvation as a free gift. A person cannot earn a gift or it is not a gift, it becomes a wage, something we deserve. Romans 11:6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. God offers the GIFT of salvation to you.

Receiving this salvation offered by God, is a matter of the heart.
*Will you agree with God that you know you are a sinner?
*And with a broken heart for that sin, and a willingness to turn away from it (repentance), 
will you ask Him to save you? Your salvation required a perfect blood sacrifice. It took His 
sacrifice at the cross to pay for your sin. There is nothing you can add to his payment.
Romans 10:9 If thou shalt confess with thy mouth the Lord Jesus and believe in thine 
heart that God hath raised Him from the dead thou shalt be saved.

Pray a prayer like this one. No prayer can save anyone. But a prayer is the expression of your
heart to God. So, from your heart cry out to God for salvation in a prayer like this:

Dear Jesus, I know I am a sinner and right now I repent. I am sorry for my sin. I believe 
you died in my place on the cross to forgive me and I believe when God raised you from the
dead it proved your sacrifice was sufficient for my sin. Thank you for dying in my place, 
thank you for saving me. I ask you, Jesus, to come into my heart to be my Lord and Savior.
Help me from this day forward to live a life pleasing to you, amen.
 
If you have any questions or if you would like to let us know about your decision to receive
Jesus Christ as you Savior we would be very glad to talk with you. We also have literature 
to share with you that you will find helpful.

You can send me a note: lawrencemanning2@gmail.com