Apparent Issues of Real Conversion
There are many people and preachers
who do not like it when someone points out that someone’s life ought to
look different after a profession of having been “born again.” These
same people do not like it when someone questions the reality of
conversion in the life of a professing Christian that shows no evidence
of having repented.
When the light of the Holy Spirit’s conviction shines into our
hearts, a transition in the understanding of our own sinful heart is
exposed to our view. It is not that we simply understand that we are
sinners. It is that we see that we are sinners in the eyes of a
perfectly holy God and are under His just condemnation. In other
words, we understand the wickedness of our sin. We understand that we
deserve God’s eternal condemnation.
With this understanding, a new emotion is created within us.
We begin to loathe what we are in the flesh. We begin to hate the very
desires of the flesh and hate that we love these desires. We hate that
we are so easily captivated and manipulated by the desires of our
flesh. We see our flesh as the strings of a puppet with the Destroyer
manipulating us and moving us about at his evil will. We begin to
desire and long for the righteousness of God. We want to change. We
want what God wants for us and from us. This is the appearance of real
repentance.
This is the context of Ephesians
2:1-10. Usually the emphasis of the text is put upon Ephesians 2:8-9.
However, the context of Ephesians 2:1-10 puts the emphasis of the text
upon verse ten. The emphasis of the text is upon God’s expectation of
change of focus in a new believer’s life.
“1 And you hath he quickened, who were
dead in trespasses and sins; 2 Wherein in time past ye walked according
to the course of this world, according to the prince of the power of
the air, the spirit that now worketh in the children of disobedience: 3
Among whom also we all had our conversation in times past in the lusts
of our flesh, fulfilling the desires of the flesh and of the mind; and
were by nature the children of wrath, even as others. 4 But God, who is
rich in mercy, for his great love wherewith he loved us, 5 Even when we
were dead in sins, hath quickened us together with Christ, (by grace ye
are saved;) 6 And hath raised us up together, and made us sit together
in heavenly places in Christ Jesus: 7 That in the ages to come he might
shew the exceeding riches of his grace in his kindness toward us through
Christ Jesus. 8 For by grace are ye saved {perfect, passive,
participle} through faith; and that not of yourselves: it is the gift of
God: 9 Not of works, lest any man should boast. 10 For we are his
workmanship, created in Christ Jesus unto good works, which God hath
before ordained that we should walk in them” (Ephesians 2:1-10).
The point of Ephesians 2:1-10 is simple. No one is saved “of works,” but everyone who is saved is saved “unto good works.” This
is the normal expectation of God in every believer’s new and individual
regeneration. The point is that the light of the knowledge of God’s
holiness that shines into our hearts creating repentance and conversion
“should” result in that light shining out of our hearts after the Spirit
of God begins to reside there after conversion. God expects His New
Creation of every “born again” believer to be an evident spectation of
genuine conversion.
Regeneration is supernatural. Therefore, the Christian
life of “good works” is supernaturally produced by the supernatural
indwelling Holy Spirit of God. The Holy Spirit of God is the
Personification of the glory of God. If the Holy Spirit dwells within,
He will progressively begin to reveal that indwelling by shining through
our lives.
The concept of “good works,” as an expectation of conversion,
has been perverted by the false doctrine that “good works” earns
salvation. As a result, the pendulum of Theological
Reactionism has swung to the opposite extreme to where “good works” are
not even an expectation of genuine conversion. The idea that “good
works” earns salvation has always been a corruption of the truth and is
the first evidence of apostasy. Salvation can never be achieved through
the power and works of the flesh (Galatians 1:6-9). Neither can
sanctification be achieved through the power and works of the flesh
(Galatians 3:1-5).
We should all be familiar with what Jesus taught His inner
circle disciples in Matthew chapter five. Jesus clearly expected a
radical, supernatural change in the lives of His disciples after they
were “born again” of the Spirit of God.
“13 Ye {plural and therefore
collectively} are the salt of the earth: but if the salt have lost his
savour, wherewith shall it be salted? it is thenceforth good for
nothing, but to be cast out, and to be trodden under foot of men. 14 Ye
{plural and therefore collectively} are the light of the world. A city
{exemplifying what He means by using the plural and therefore
collectively as the church as a living temple} that is set on an hill
cannot be hid. 15 Neither do men light a candle, and put it under a
bushel, but on a candlestick; and it giveth light unto all that are in
the house. 16 Let your light so shine before men, that they may see your
good works, and glorify your Father which is in heaven” (Matthew
5:13-16).
The fact that many of the disciples did not fully understand
what Christ was teaching regarding the supernatural aspect of letting
their light shine is evident in His encounter with Peter in John
21:15-19. In John 21:2, we are told that Peter and six others
of Christ’s disciples returned to their occupations as fishermen. They
were being led by the decision of Peter because Peter viewed himself as
disqualified to be a disciple of Jesus because of his thrice denial of
Jesus the evening preceding the crucifixion. Peter needed to understand
that God is the God of new beginnings and second chances. Repentance
of one’s spiritual failures would be a regular and normal aspect of
every day for every true Christian.
As we read John 21:15-19, we should be aware that Peter responds
to Jesus’ question regarding loving Him with a different Greek word
than Jesus is using. Jesus is using the Greek word agapao
(ag-ap-ah’-o), which Jesus had defined on the Cross of Calvary. Peter
understood that Jesus was asking him if he loved Jesus the way Jesus
loved him. Peter knew he did not. That is why Peter responds with the
Greek word phileo (fil-eh’-o), which means a brotherly affection.
“15 So when they had dined {on the
fish miraculously just previously provided by Jesus}, Jesus saith to
Simon Peter, Simon, son of Jonas, lovest thou me more than these? He
saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto
him, Feed my lambs. 16 He saith to him again the second time, Simon, son
of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest
that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him
the third time, Simon, son of Jonas, lovest thou me? Peter was grieved
because he said unto him the third time, Lovest thou me? And he said
unto him, Lord, thou knowest all things; thou knowest that I love
{phileo; only is implied} thee. Jesus saith unto him, Feed my sheep. 18
Verily, verily, I say unto thee, When thou wast young, thou girdedst
thyself, and walkedst whither thou wouldest: but when thou shalt be old,
thou shalt stretch forth thy hands, and another shall gird thee, and
carry thee whither thou wouldest not. 19 This spake he, signifying by
what death he should glorify God. And when he had spoken this, he saith
unto him, Follow me” (John 21:15-19).
There is an important point in the text. God’s light shines
through us as we are doing what God commands us to do in the Great
Commission. Peter understood what Jesus had taught in Mark
10:38-39. Peter now understood that he was going to drink of the same
cup of which Jesus drank and was going to be baptized with the baptism
with which Jesus was baptized. Peter was so preoccupied with dying for
Christ that he was not living for Christ. It would seem that most
people want to get to heaven without dying. Jesus sought to change
Peter’s focus. Jesus wanted Peter to stop worrying about dying for Him
and begin to think about living for Him. This realization is critical
to the light of God being revealed through our lives.
What do you think would have been the outcome of the lives of
these seven disciples of Christ listed in John 21:2 had Christ not
confronted Peter about this deception regarding his failure?
The point is that Peter’s thrice denial of Christ was continuing to be
used of Satan because Peter would not receive the forgiveness Christ
promises after Peter had repented. Peter was still living in his
failure and was causing others to live there with him. The fact is that
genuine repentance is an attitude of the mind that is constantly
renewed in the true believer’s life. For most believers, every day will
bring new personal betrayals of Christ that will need repentance and
new beginnings. This realization is part of spiritual maturity.
The fact that Peter saw himself as a sinner is evident in John
21:15-19. However, Peter failed to see the supernatural potential in
his repentance. What significance is there in knowing that God
forgives when we repent if we are not willing to receive that
forgiveness and begin anew again? We can begin anew again because we
are renewed again through true repentance. It is not that we are saved
again. Repentance opens the door for God to spiritually revive our
hearts over and over again in order to “walk in the light as He is in
the light.” If every Christian, with some major failure in his life,
became useless to God after that failure, then most of us would not last
more than a few weeks if not a few days. This is Satan’s deception.
We must be as the tax collector in Luke 18:13, who saw himself
accurately. This correct view of himself resulted in genuine
repentance. However, notice that this genuine repentance did
not cause him to live in hopeless self-rejection. He is at the “the
temple” praying. Genuine repentance results in genuine prayer because
of genuine self-evaluation. Therefore, this repentant sinner’s prayer
appeals to God’s grace, not to his own merit as does the “Pharisee.”
The point is that only the repentant sinner is “justified” and only the
repentant sinner appeals to God’s grace.
“9 And he spake this parable unto
certain which trusted in themselves that they were righteous, and
despised others: 10 Two men went up into the temple to pray; the one a
Pharisee, and the other a publican. 11 The Pharisee stood and prayed
thus with himself, God, I thank thee, that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican. 12 I fast
twice in the week, I give tithes of all that I possess. 13 And the
publican, standing afar off, would not lift up so much as his eyes unto
heaven, but smote upon his breast, saying, God be merciful to me a
sinner. 14 I tell you, this man went down to his house justified rather
than the other: for every one that exalteth himself shall be abased; and
he that humbleth himself shall be exalted” (Luke 18:9-14).
Anonymous comments will not be allowed. Numerous studies and series are available free of charge for local churches at: http://www.disciplemakerministries.org/ Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist. He has served the Lord for over 40 years.
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