When did the wheels come off the bus?

Recently, I was listening to a message by one of my favorite Bible teachers. I agree with him on most biblical issues. At the conclusion of his message, however, he gave a gospel invitation that is commonly used today. He encouraged people to “give their life to Jesus.”

That got me thinking. I began to consider how the New Testament presents the gospel invitation. Over and over, the word we encounter is “believe.” Sometimes the word “receive” is used, as in John 1:12, but even there “receive” is immediately connected with “believe in His name.”

The New Testament emphasis on “believing” is unmistakable. Dr. Lewis Sperry Chafer pointed out that the New Testament directly and unambiguously declares in at least 150 passages that people are saved on the sole principle of faith. More recently, Dr. J. B. Hixson, in Getting the Gospel Wrong, identifies 160 passages in an appendix where salvation is presented in connection with believing.

This raised a question in my mind: Where did the wheels come off the bus? At what point did the simple biblical invitation to believe become an invitation to “give your life to Jesus,” “make Jesus Lord of your life,” or similar expressions?

That question led me into a research project examining how the language of the gospel invitation developed through church history and into modern evangelicalism.

The result was a 57-page paper titled From Believe to Decide: How the Gospel Invitation Changed from the New Testament to Modern Evangelicalism.

If you would like to read the entire paper, you can find it here: From Believe to Decide.

In future newsletters, I plan to share some of what I discovered during that research. Some of the developments surprised me, and I think you may find them interesting as well.

Blessings,

Bob

* * *

Saving Faith by Dave Breese

There is no such thing as saving faith. That is, there is no such thing as a faith that is made salvific, genuine or efficacious by its quality. It is not the quality of faith which makes it real or saving.

Faith is “real” or saving only, yes only, because it has the proper object. A “deep,” “genuine,” “high-quality” faith in a rotting rope ladder is worthless by comparison to a simple faith in a strong, solid staircase. Yes, a flicker of faith (which may not be thought of as faith at all by its possessor) in a marble staircase is infinitely more valuable than a long, strong faith in aged hemp which has been eaten away by time. The “assumption” that the staircase will support your weight is better than the passionate, tear-stained, profound conviction that the rotting rope will hold you.

Just so, faith becomes “saving faith” when it is faith in Jesus Christ, the strong Son of God. Specifically, the faith that saves is faith that Jesus Christ is the God-man and that He died for our sins on Calvary’s cross and rose again the third day. When one believes these twin truths—who Christ is and what He did to save us—he has exercised “saving faith.”

 

Using New Tools Without Losing the Old Truths

One of the questions I hear more and more these days is, “What do you think about AI?” Since it has become part of my daily life and ministry, I thought I would share a few thoughts.

Over the past year, I have found AI to be a valuable assistant in sermon research, lesson preparation, PowerPoint development, writing projects, and various administrative tasks. It can quickly organize information, summarize large amounts of material, suggest illustrations, and help improve the clarity of my writing. In many ways, it functions like a research assistant sitting at my desk.

However, AI is only a tool. Like any tool, it must be used wisely.

There is an old computer saying: GIGO, “Garbage In, Garbage Out.” The quality of an AI’s response often depends on the quality of the instructions it receives. Learning how to communicate effectively with AI is called prompting. Clear, specific instructions usually produce more useful results.

Because of my theological background, I wanted AI to better understand the perspective from which I approach Scripture. In a project I jokingly call “How I Trained My AI,” I developed a custom prompt that guides AI to function as a biblical research assistant from a Traditional Free Grace and Normative Dispensational perspective.

The prompt directs the AI to prioritize Scripture, distinguish carefully between competing theological viewpoints, and present information from the doctrinal framework I hold. It has become a helpful starting point for research and study. Notice that I said starting point.

One important lesson I have learned is: Trust, but verify. AI can make mistakes. It may occasionally misquote sources, confuse facts, or present inaccurate information with great confidence. For that reason, I never treat AI as an authority. God’s Word remains the authority. AI simply helps me work more efficiently.

As with any technology, the key is discernment. New tools can be useful servants, but they must never replace careful Bible study, prayer, and dependence upon the Lord.

Blessings,

Bob

* * *

Mercy Versus Grace

When a condemned criminal receives a reduced sentence, we say that the judge has shown him mercy. Imprisonment rather than death is an act of mercy. Grace is better than that. It acquits the guilty sinner, imputes righteousness to him, and silences the law’s condemning voice.

–William MacDonald