your not right

IF YOU COME INTO OUR LAND WITH NO PERMIT YOUR NOT ABLE TO STAY AND TAKE MONEY. The Libs want it so you can come and suck our funds and eat things you did not pay for., It is not right in the bible to eat if you do not work btw. The bible said you are to work for your food and if not you do not eat. Now if you are unable to work that is another thing. But if you are able body and do not work we do not need to feed you. If you just lay and do nothing to food. If you are not looking for work and you can work you do not eat. If you are in our land and did not come here in the right way you need to leave and come in the right way. If you are here for school fine welcome. If you are seeking freedom from a bad government ok but you need to leave if we think your lieing

saved by faith

God’s Righteousness Through Faith

²¹ But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, ²² even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; ²³ for all have sinned and fall short of the glory of God, ²⁴ being justified freely by His grace through the redemption that is in Christ Jesus, ²⁵ whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, ²⁶ to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.¹

WHERE DOES SINLESS PERRECTION GO IN THIS PASSAGE? GOD TAKES YOUR SIN AND GIVES IT TO jESUS. I GET THE RIGHT STANDING IN CHRIST AND HE TAKES MY SIN AND PAID FOR THEM ON THE CROSS. JESUS IS THE PAYMENT FOR SIN AND WE ARE FORGIVEN BY GTRACE.

Romans 3:24 (NLT)

²⁴ Yet God, in his grace, freely makes us right in his sight. He did this through Christ Jesus when he freed us from the penalty for our sins.

Romans 3:24 (NLT)

²⁴ Yet God, in his grace, freely makes us right in his sight. He did this through Christ Jesus when he freed us from the penalty for our sins.

3:24 all are justified. “All” is not in the Greek text but is carried over from v. 23. Justification is an important Pauline theological teaching. Paul uses the verb for “justify” (Greek dikaioō) 25 times, primarily in Romans (15 times) and Galatians (6 times). In addition, many of the occurrences of the related word for “righteousness” (Greek dikaiosynē) relate to the doctrine of justification (Paul uses this noun 56 times, 32 times in Romans and 4 times in Galatians). “Justify” language is taken from the world of a court of law and refers to a declaration of status, not to moral transformation. Justification has a negative and a positive side: God no longer holds our sins against us in his judgment (4:8), and he gives us a righteous standing before him. freely by his grace. Whatever God does for us is done in grace (4:4–5; 5:1). grace. “Grace” is a thread that runs throughout Romans. The display of God’s grace in the gospel is rooted in the character of God himself. As 4:4–5 makes clear, no human can ever make a claim on God because of anything they have done (11:5–6). A holy God can never be indebted to his creatures. Whatever he gives us, therefore, he gives “freely” and without compulsion (4:16). Not only is grace needed at the beginning of the Christian life, but believers “stand” in grace (5:2): we live in the realm in which grace “reign[s]” (5:21; see 5:15, 17, 20). That reign of grace, Paul hastens to clarify, does not absolve us of the need to live righteously before God; rather, it gives us the power to do so (6:1, 14–15, 17). So interwoven is grace in this new era of salvation that Paul can even speak of his own ministry (1:5; 12:3; 15:15) and the ministry of believers generally (12:6) as a matter of “grace.” It is quite appropriate, therefore, that Romans is framed by prayers that God’s people might fully experience this grace of God (1:7; 16:20). redemption. In Paul’s day referred to paying money to secure a slave’s freedom. In Christ, God has paid a price to secure the release of every believer from sin’s slavery (v. 9). The OT uses “redemption” to refer to the exodus: God intervened to release his people Israel from their slavery in Egypt (Ps 111:9; cf. Ex 6:6; 15:13). Christ’s death provides a new, spiritual “exodus” for the people of God.²

PENAL SUBSTITUTION

After the rubric of obedience to the Father, the most fundamental description one can ascribe to the atonement is that it is a work of penal substitution. That is to say, on the cross, Jesus suffered the penalty for the sins of his people (hence penal) as a substitute for them (hence substitution). When man sinned against God, his sin erected a legal and relational barrier between him and God. The divine law was broken; man thus incurred guilt and is required to pay the penalty of spiritual death. The holiness of God was offended, and thus God’s wrath was aroused against sin. This leaves man alienated from God; broken fellowship and even hostility mark the relationship between God and man, who is in bondage to sin and death. If there is to be any redemption from sin and reconciliation to God, man’s sin must be atoned for. And yet man’s spiritual death and depravity leave him unable to pay the penalty for his sin. However, God in his love has appointed the Lord Jesus Christ to stand in the place of sinners to bear their sin, guilt, and punishment and thereby satisfy God’s wrath on their behalf.

For this reason Isaiah characterizes the suffering servant as the one who “has borne our griefs and carried our sorrows” (Isa. 53:4), who “bore the sin of many” (Isa. 53:12). “The Lord has laid on him the iniquity of us all” (Isa. 53:6), and so “he shall bear their iniquities” (Isa. 53:11). Thus, when Jesus comes into the world, John the Baptist announces him as “the Lamb of God who takes away the sin of the world” (John 1:29)—that is, by taking sin on himself. The apostle Paul declares that “for our sake [the Father] made [Jesus] to be sin” (2 Cor. 5:21a), which cannot mean that the Father turned Jesus into sin in any ontological sense but rather that he made him to be sin in the same sense in which he makes us to become the righteousness of God (2 Cor. 5:21b): by imputation—that is, by counting our guilt to be his. The curse of the law that we were under was borne by Christ, who became a curse for us (Gal. 3:13). The apostle Peter says, “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness.” Then, quoting Isaiah’s account of the suffering servant, he adds, “By his wounds you have been healed” (1 Pet. 2:24; cf. Heb. 9:28). The Lord Jesus Christ bore the punishment of the sins of his people and thereby brought them blessing: “He was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace” (Isa. 53:5).

In addition to these clear statements, the New Testament attaches the concept of penal substitution to the cross of Christ by using four Greek prepositions that all have a substitutionary force: peri (“for,” “concerning”), dia (“because of,” “for the sake of”), anti (“in place of,” “instead of”), and hyper (“on behalf of”). First, Christ “suffered … for sins” (Gk. peri hamartiōn, 1 Pet. 3:18) and thus is “the propitiation for our sins” (Gk. peri tōn hamartiōn hēmōn, 1 John 2:2; 4:10). These texts teach that our sins demanded that we suffer under the wrath of God yet that Christ has done this in our place. Second, Jesus is said to have died “for your sake” (Gk. di’ hymas, 2 Cor. 8:9; cf. 1 Cor. 8:11), another clear indicator of substitution.

Third, the preposition anti is perhaps the strongest indicator of substitution, literally signifying “in place of.” This sense is clearest in Matthew 2:22, where it speaks of “Archelaus … reigning over Judea in place of [anti] his father Herod.” Matthew 5:38 also uses anti to translate the lex talionis—“An eye for [anti] an eye and a tooth for [anti] a tooth”—which mandated that an offender be deprived of his eye or tooth in place of the eye or tooth of which he deprived someone else. Jesus uses this phrase with respect to his own death when he says, “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Gk. anti pollōn, Matt. 20:28; Mark 10:45). That is to say, while sinners deserved to die because of their sin, Jesus laid down his life as the ransom price in the place of the lives of his people, so that they might go free.

Finally, while anti has the strongest connotations of substitution, hyper is a close second, meaning “on behalf of.” It is also by far the most common preposition to signify the substitutionary relationship between Christ and his people. The body of Christ is “given for you” (Gk. hyper hymōn, Luke 22:19; cf. 1 Cor. 11:24) and “for the life of the world” (Gk. hyper tēs tou kosmou zōēs, John 6:51), and the blood of the new covenant is poured out “for many” (Gk. hyper pollōn, Mark 14:24) and “for you” (Gk. hyper hymōn, Luke 22:20). That is to say, Christ’s body and blood are given as a substitutionary sacrifice on behalf of sinners so that they might avert wrath and punishment. As the Good Shepherd, Jesus lays down his life on behalf of the sheep (Gk. hyper tōn probatōn, John 10:11, 15; cf. 1 John 3:16), and he died on behalf of us, the ungodly (Gk. hyper asebōn, Rom. 5:6; hyper hēmōn, Rom. 5:8; 1 Thess. 5:10). He gave himself for his bride, the church (Eph. 5:25), which Paul describes both collectively (Eph. 5:2; Titus 2:14) and personally (Gal. 2:20). On our behalf (Gk. hyper hēmōn) he was made sin (2 Cor. 5:21), became a curse (Gal. 3:13), and tasted death (Heb. 2:9). The Righteous One suffered the penalty of sin on behalf of the unrighteous (Gk. dikaios hyper adikōn) so that he might reconcile those sinners to God (1 Pet. 3:18).

As the above passages show, there is no more well-attested doctrine in all the New Testament than the vicarious suffering of the Lord Jesus Christ on behalf of his people. Penal-substitutionary atonement is woven into the fabric of new covenant revelation from beginning to end, for it is the very heart of the gospel message. In free and willing obedience to his Father, the Lord Jesus Christ has stood in the stead of sinners, has died as a sacrifice for their sin and guilt, has propitiated the Father’s wrath toward them, has reconciled them to the God for whom they were created, has redeemed them out of the bondage of sin and death, and has conquered the rule of sin and Satan in their lives. Each of those themes—sacrifice, propitiation, reconciliation, redemption, and conquest—is a different facet of Christ’s substitutionary work and deserves further examination.³

1 The New King James Version. (1982). (Ro 3:21–26). Nashville: Thomas Nelson.

2 Moo, D. J. (2015). The Letters and Revelation. In D. A. Carson (Ed.), NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message (p. 2297). Grand Rapids, MI: Zondervan.

3 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 522–524). Wheaton, IL: Crossway.

FALSE TEACHER ALERT

THE CREDIT CARD GOSPEL
I hear people say things like “All my sins are credited to Christ’s account and His righteousness is credited to my account, so God saw Jesus as sinful and He sees me as righteous even though I still sin daily. And I am saved even though I still sin because all my sins (past, present, and future) are credited to Christ’s account and not to mine.”
¹⁹ For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. And he gave us this wonderful message of reconciliation¹
Jessie you lie right out of the start. Yes Jesus took all my sin and gave me all his righteousness.
Then you say all my sins are not forgiven another lie
¹¹ In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, ¹² buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. ¹³ And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. ¹⁵ Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.²



He died for all past and furtue sins so you lied there






It sounds to me like their whole view of the scheme of salvation is like a “credit card” that lets them buy sin. They can keep Sinning and don’t have to stop because of this credit system. Jesus becomes like a credit card and you can rack up an unlimited debt because Christ will pay for it.
In this view, the atonement isn’t a means by which you can be pardoned if you repent of your sins, or a means of being saved out of your sins and transformed in heart and life, but instead the cross allows you to continue in your daily sins and still be saved because it is all credited to His account. No personal change of conduct or character is required because all is charged to Christ.
So it to you is a work if you change thus making your good works a thing to trust in when the bible said they are like pure dung. No it is not a thing to just let you sin and yews you will sin less but you think you must be perfect and there is n o forgiveness of sin.



God doesn’t see your sins as your sins but as His, punishing Him for them and not you. No amount of sinning would incur the punishment of God to you personally. Your account before God is always righteous no matter how many times a day you actually sin.
Jesus did die for all sin and thus his righteousness is now mine. God punished Jesus for all my sins and gave me his righteousness. It is called Justifcation. And I got it the day I got saved.



It’s like a billionaires Son given an unlimited credit card to go on a shopping spree and the son is never liable to pay because the card is in his fathers name. Likewise, people think salvation in Christ allows them to unlimited sins with impunity. NO
The whole idea is that we have exchanged our personal identity for His, and He assumes ours, so He “positionally and legally” became us in punishment and we “positionally and legally” became Him before the eyes of God.
These doctrines of imputation, Penal Substitution, Belief without Repentance, and Eternal Security all go hand in hand as a system of thought.



Yep called the Gospel which you do not teach. Nope you are false

PENAL SUBSTITUTION

After the rubric of obedience to the Father, the most fundamental description one can ascribe to the atonement is that it is a work of penal substitution. That is to say, on the cross, Jesus suffered the penalty for the sins of his people (hence penal) as a substitute for them (hence substitution). When man sinned against God, his sin erected a legal and relational barrier between him and God. The divine law was broken; man thus incurred guilt and is required to pay the penalty of spiritual death. The holiness of God was offended, and thus God’s wrath was aroused against sin. This leaves man alienated from God; broken fellowship and even hostility mark the relationship between God and man, who is in bondage to sin and death. If there is to be any redemption from sin and reconciliation to God, man’s sin must be atoned for. And yet man’s spiritual death and depravity leave him unable to pay the penalty for his sin. However, God in his love has appointed the Lord Jesus Christ to stand in the place of sinners to bear their sin, guilt, and punishment and thereby satisfy God’s wrath on their behalf.

For this reason Isaiah characterizes the suffering servant as the one who “has borne our griefs and carried our sorrows” (Isa. 53:4), who “bore the sin of many” (Isa. 53:12). “The Lord has laid on him the iniquity of us all” (Isa. 53:6), and so “he shall bear their iniquities” (Isa. 53:11). Thus, when Jesus comes into the world, John the Baptist announces him as “the Lamb of God who takes away the sin of the world” (John 1:29)—that is, by taking sin on himself. The apostle Paul declares that “for our sake [the Father] made [Jesus] to be sin” (2 Cor. 5:21a), which cannot mean that the Father turned Jesus into sin in any ontological sense but rather that he made him to be sin in the same sense in which he makes us to become the righteousness of God (2 Cor. 5:21b): by imputation—that is, by counting our guilt to be his. The curse of the law that we were under was borne by Christ, who became a curse for us (Gal. 3:13). The apostle Peter says, “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness.” Then, quoting Isaiah’s account of the suffering servant, he adds, “By his wounds you have been healed” (1 Pet. 2:24; cf. Heb. 9:28). The Lord Jesus Christ bore the punishment of the sins of his people and thereby brought them blessing: “He was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace” (Isa. 53:5).

In addition to these clear statements, the New Testament attaches the concept of penal substitution to the cross of Christ by using four Greek prepositions that all have a substitutionary force: peri (“for,” “concerning”), dia (“because of,” “for the sake of”), anti (“in place of,” “instead of”), and hyper (“on behalf of”). First, Christ “suffered … for sins” (Gk. peri hamartiōn, 1 Pet. 3:18) and thus is “the propitiation for our sins” (Gk. peri tōn hamartiōn hēmōn, 1 John 2:2; 4:10). These texts teach that our sins demanded that we suffer under the wrath of God yet that Christ has done this in our place. Second, Jesus is said to have died “for your sake” (Gk. di’ hymas, 2 Cor. 8:9; cf. 1 Cor. 8:11), another clear indicator of substitution.

Third, the preposition anti is perhaps the strongest indicator of substitution, literally signifying “in place of.” This sense is clearest in Matthew 2:22, where it speaks of “Archelaus … reigning over Judea in place of [anti] his father Herod.” Matthew 5:38 also uses anti to translate the lex talionis—“An eye for [anti] an eye and a tooth for [anti] a tooth”—which mandated that an offender be deprived of his eye or tooth in place of the eye or tooth of which he deprived someone else. Jesus uses this phrase with respect to his own death when he says, “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Gk. anti pollōn, Matt. 20:28; Mark 10:45). That is to say, while sinners deserved to die because of their sin, Jesus laid down his life as the ransom price in the place of the lives of his people, so that they might go free.

Finally, while anti has the strongest connotations of substitution, hyper is a close second, meaning “on behalf of.” It is also by far the most common preposition to signify the substitutionary relationship between Christ and his people. The body of Christ is “given for you” (Gk. hyper hymōn, Luke 22:19; cf. 1 Cor. 11:24) and “for the life of the world” (Gk. hyper tēs tou kosmou zōēs, John 6:51), and the blood of the new covenant is poured out “for many” (Gk. hyper pollōn, Mark 14:24) and “for you” (Gk. hyper hymōn, Luke 22:20). That is to say, Christ’s body and blood are given as a substitutionary sacrifice on behalf of sinners so that they might avert wrath and punishment. As the Good Shepherd, Jesus lays down his life on behalf of the sheep (Gk. hyper tōn probatōn, John 10:11, 15; cf. 1 John 3:16), and he died on behalf of us, the ungodly (Gk. hyper asebōn, Rom. 5:6; hyper hēmōn, Rom. 5:8; 1 Thess. 5:10). He gave himself for his bride, the church (Eph. 5:25), which Paul describes both collectively (Eph. 5:2; Titus 2:14) and personally (Gal. 2:20). On our behalf (Gk. hyper hēmōn) he was made sin (2 Cor. 5:21), became a curse (Gal. 3:13), and tasted death (Heb. 2:9). The Righteous One suffered the penalty of sin on behalf of the unrighteous (Gk. dikaios hyper adikōn) so that he might reconcile those sinners to God (1 Pet. 3:18).

As the above passages show, there is no more well-attested doctrine in all the New Testament than the vicarious suffering of the Lord Jesus Christ on behalf of his people. Penal-substitutionary atonement is woven into the fabric of new covenant revelation from beginning to end, for it is the very heart of the gospel message. In free and willing obedience to his Father, the Lord Jesus Christ has stood in the stead of sinners, has died as a sacrifice for their sin and guilt, has propitiated the Father’s wrath toward them, has reconciled them to the God for whom they were created, has redeemed them out of the bondage of sin and death, and has conquered the rule of sin and Satan in their lives. Each of those themes—sacrifice, propitiation, reconciliation, redemption, and conquest—is a different facet of Christ’s substitutionary work and deserves further examination.³

There are elements of truth in every heresy. It is true that Christ died for our sins, that we are imputed righteous by faith apart from works of the law, that through Christ God wont punish us for our sins, etc, but only if we first repent of our sins. No such salvation exists for those who continue in sin. Turning from sin is a condition to getting saved and staying away from sin is a condition of staying saved. The Bible warns that you can lose your salvation and also that people can still go to hell for their sins, despite the atonement of Christ that was made for them, if they remain impenitent over their sins.
NO WHERE IN THE BIBLE DID IT SAY YHIS. LIE. IF JESUS DIED FOR THEM THE SIN IS PAID FOR.

Nothing ruins theology and twists the scriptures more than sinful minds who want to accommodate their sinfulness.
My encounters with these people over the past 18 years often results in them accusing me of preaching “another gospel,” or “false gospel,” or “salvation by works,” or “heresy,” or “not preaching the Gospel” or “trusting in your own righteousness,” etc. At first I was always baffled and dumbfounded by these wild and bizarre accusations.
I understand now why these people say that I am preaching “another gospel,” and “works” or even “heresy” when I preach that you must repent of your sins to be saved from Gods wrath, that real Christians live holy and righteous by faith, and that your eternal security is conditional upon perseverance in living faith so that you can lose your salvation and are once again under God’s wrath by returning to your sins. And I understand now why they say “If Jesus died for everyone, everyone would be saved” given their view of the atonement, and why they get so upset and emotional if you question Penal Substitution and the Imputation System, since that is the essence of their gospel. And, since I don’t preach these things, they accuse me not “not preaching the gospel,” even though I preach that Jesus died for everyone and those who repent are forgiven through the cross.
I have always believed that “salvation by Christ” was primarily a change of moral character, whereby we are born again into new people with new hearts and new conduct, and are only saved from hell or from the penalty of our sins after such a change has taken place. I never viewed salvation as a scheme whereby I was saved by Christ from hell while I continued in my sins, or as salvation from the future penalty of sin but not from the present practice of sin. I’ve always viewed “salvation in sin” as the counterfeit Gospel of false converts who haven’t really been born again. So my accusers really are right when they say we are preaching different Gospels

THEN YOU DO NOT TRUST THE GOD OF THE BIBLE. YOU DO NOT TRUST JESUS ALONE FOR SALVATION AND YOU ARE NOT IN JESUS. JESUS CHANGES YOU YOU DO NOT CHANGE TO GET SAVED. YOU DO NOT PREACH THE TRUTH RAY COMFORRT IS NOT A ALLY OF YOUR YOUR IN SIN AND YOUR NOT SAVED.

1 Tyndale House Publishers. (2013). Holy Bible: New Living Translation (2 Co 5:18–19). Carol Stream, IL: Tyndale House Publishers.

2 The New King James Version. (1982). (Col 2:11–15). Nashville: Thomas Nelson.

3 MacArthur, J., & Mayhue, R. (Eds.). (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 522–524). Wheaton, IL: Crossway.

My son pulled this picture out today, it's almost ten years exactly since this picture was taken. As I looked at this action shot, in a moment, I return to that game, I remember what it felt like to take the ball to the hoop against Candace (a superb player, by the way). What fatigue felt like towards the end of the game, the thrill of victory that came, once the clock hit 40 minutes that night. I thought about life back then, and life over these past ten years.
As a professional athlete, we trained as a way of life back then, you don't make it at this level, unless you are a fierce competitor. The gym is more home than your actual home, you train endlessly, weight training, sprints, endurance training, you eat in a way to aid your performance, you study the minute details, science even, of your on court form. Your defensive intelligence, and stance always needing improvement. Your follow through, mechanics of your shot, it never ends.
As a team, you find a way to work as one unit, drilling, sometimes endlessly over, and over, until habit forms, and you see improvement in the area of moving five parts as one unit. You are physically strong, the stronger you are in mind/body, usually, the stronger you are on the court, and the final remainder of the equation, is victory, champions.
I thought about how much softer my arms are now, how I would look semi ridiculous running sprints amongst professional athletes today, endurance is all but gone, and my competitive edge is basically non existent.
But I have grown, I have become strong in another way, by Gods grace, He has softened not just my arms, but my spirit. I have grown in humility, in compassion for others, and maybe most drastically, becoming wife/mom teaches you, amongst other things, to live for someone other than yourself.
1 Timothy 4:8 says, 'for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.'
God has revealed Himself to me in such sweet ways these past ten years, through trials, heartache, challenges, sweet moments as well. He has revealed so much of the junk in my own heart, humbled, and strengthened my spirit, in the light of living for Him.
I love the expression on my face in this picture, I by no means believe that there is no longer a battle that rages in my current life. I battle every single day against my own desires, against my flesh, against my self exalting, self pleasing, self centeredness. We have an enemy who roams the land seeking whom he may devour. This calls for fierce warriors, armed with the armor of God, to fight strong in Him, through Him, and for Him. I need to be more of a warrior now than ever. Fighting for the souls of the little precious people, entrusted to our care for such a short time. Battling fierce for unity in marriages, teaming up with our church families to find a way to shield our congregations from the onslaught of false teaching, pride, legalism, weak theology. There are endless ways to fight, even in my current state of life, it just looks a lot different than it did ten years ago. Im thankful for the lessons that 8 years of completing at the highest level taught me, I just compete for a different kind of prize now. I love my current season of life, and while the lessons are dear from those years of ball, I would never want to go back. By Gods grace Im not what I was, butI am not yet what I ought to be....
Keep fighting the good fight.....