The Gospel of Luke ~ Chapter 4:1-2 ~ Jesus was Full of the Holy Spirit to Overcome Temptation; Jesus was Tempted but Remained Without Sin

Vol. 18, No. 22 – June 9, 2019

6 9 19 - Luke 4 vs 1-2 Jesus was Full of the Holy Spirit to Overcome Temptation - Jesus was Tempted but Remained without SinThe Gospel of Luke
Chapter 4

Outline of the Book:

I. Preface: The Method and Purpose of Writing, Luke 1:1-4.

II. The Identification of the Son of Man with Men, Luke 1:5-4:13.

I.The Temptation of the Son of Man, Luke 4:1-13.

II. The Ministry of the Son of Man to Men, Luke 4:14-9:50.

A. The Announcement of His Ministry, Luke 4:14-30.

B. The Authority of His Ministry, Luke 4:31-6:11.

1. Over demons, Luke 4:31-37.

2. Over disease, Luke 4:38-44.

I. The Temptation of the Son of Man, Luke 4:1-13.

Here we have the narrative of Jesus going into the wilderness to be tempted by Satan directly for forty days and forty nights. This scene is paralleled in Mat 4:1-11; Mark 1:12-13.

Vs. 1

Luke 4:1, “Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness.”

In Luke 3:22, we saw the visible manifestation of the Holy Spirit coming upon our Lord Jesus Christ. Jesus being indwelt, filled, and led by the Holy Spirit since the time of His birth, is now beginning His ministry that starts with a thorough process of temptation before He goes out to witness and minister.

Preparation for Ministry

That is a good principle for all of us to realize for ourselves, 1) if we are a new believer, or 2) regarding others that we know are new believers. The principle is: Temptation and overcoming proceeds ministry. Ministry is a very difficult thing on its own, the problems and difficulties that come with it are quite a challenge. In order to overcome the added pressures associate with ministry, we first need to be solid as a Christian regarding our own spiritual walk. If you cannot handle your own temptations and problems with the Spirit and Word, how are you going to be able to minister to others? Therefore, God allows the new believer to go through a series of testing and temptations to show them the power of His Word and Spirit working within their soul. If they are able to pass the tests, then they will be ready for ministry. If they do not, God will continue to work with them in that area, to get them over the hurdle until they are ready for ministry.

As a new believer, you should be patient to go through that process so that you are strengthened and empowered to overcome your own personal challenges and be able to handle the greater rigors of ministry. That is why we are exhorted in Eph 6:10-18, to put on the full armor of God.

Eph 6:10-11, 13, “Finally, be strong in the Lord and in the strength of His might. 11Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 13Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm.”

If a new believer jumps out to soon into ministry, he / she will be easily defeated by Satan because they have not developed the spiritual armor to stand firm in their walk with Jesus Christ.

For the mature believer who has other new believers in their periphery, they need to also be patient with that believer knowing the new born challenges and struggles they will face, and that God is working in their life to bring them to a point of maturity, so that they are effective in a future ministry. This means we are to encourage, exhort, and reprove if necessary in love, to help them grow spiritually and be an overcomer. This takes much patience so as to not discourage them from going forward because of your negative judgmental or demeaning manner. That is, running them down because of their sins or failures. We need to give new believers much grace and privacy of the priesthood, so that they have room to learn and grow, which many times includes failure and sinning, due to set backs, yet all the while learning what is holy and righteous. And remember, God is constantly working in their lives, so give them space to grow and God to work, but keep close enough so that they do not fall away, all-the-while, having great love and patience.

Gal 6:1, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.”

Filling of the Holy Spirit

Now, back in Luke 4:1, at this time, Jesus was “full of the Holy Spirit,” PLERES HAGIOS PNEUMA. PLERES, πλήρης is a Greek Adjective that means, “filled, full, complete, or perfect.” In Chapter 3, we saw the visible manifestation of the indwelling of the Holy Spirit. Now, we see the use or exercise of the power of the Holy Spirit. In other words, to be full of or filled with the Holy Spirit means His power is working within us completely and perfectly.

Remember that Jesus was the prototype of the unique spiritual life of the Church Age believer. In Luke 3:22 and now in 4:1, we are seeing the demonstration of that unique spiritual life which is the permanent indwelling of the Holy Spirit with the subsequent filling of the Holy Spirit. We see this in the very early Church in the selection of the Deacons in Acts 6:3-8.

Acts 6:3, “Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.”

Of the several chosen, we see Stephen later applying the filling of the Holy Spirit when he was being stoned to death in Acts 7:55. Then, we have the example of the great evangelist Barnabas who was “full of the Holy Spirit,” Acts 11:24. This “filling” is the basis for Paul’s encouragement to the Church in Eph 5:18, to be “filled with the Holy Spirit.” We also noted in Luke 1:15, that the OT saint, the evangelist John the Baptist, was filled with the Holy Spirit, as part of the enduement of the Spirit for a select few OT saints. All of these are speaking about the working influence and power of the Holy Spirit within the soul of the believer.

Confession of Sin to be Filled with the Holy Spirit, i.e., Rebound.

As you know, this filling is not permanent for the believer, it can come and go. That is why Paul stated in Eph 5 not to get drunk with wine, which is a sin, but to be filled with the Holy Spirit. Even though every Church Age believer is permanently indwelt with the Holy Spirit, if the believer enters into sin, (e.g., drunkenness), he is not filled with the Holy Spirit and is instead either grieving or quenching the Holy Spirit, the latter meaning long term sinning.

So, how is one filled with the Holy Spirit? Some would like to think all you need to do is stop sinning and think godly once again. Well that is a start but it does not accomplish filling. To truly be “filled with the Spirit” a believer must also confess any known sins to God the Father according to 1 John 1:8-10.

1 John 1:8-10, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10If we say that we have not sinned, we make Him a liar and His word is not in us.”

If we only had vs. 8 and 10, we could say, just stop sinning and think Godly once again, or as some say, change your heart. But, with the inclusion of vs. 9, we have to also confess our known sins to God the Father. In a careful analysis of Eph 5 compared to 1 John, we see the correlation to walking in the Light and walking in fellowship with God, and avoiding the darkness (i.e., sin). 1 John is absolutely written to and for believers. This is not a passage written to unbelievers for Salvation; see our website for several doctrines that explain this. Therefore, in a careful study of Eph 5 and 1 John, we understand that in order to be “full of the Spirit” or have the “filling of the Holy Spirit,” the believer must “confess,” HOMOLOGEO, “confess, profess, admit, acknowledge, etc.,” his sins to God, so that he is cleansed experientially from “all unrighteousness,” which includes the known sins confessed and the unknown sins committed that are not or cannot be confessed. When confession happens, God “forgives,” APHEIMI, and “cleanses,” KATHARIZO, the soul of the believer so that the Holy Spirit can fill it, which means, lead, guide, and protect it in righteousness.

This confession of sin is not just a NT doctrine. It was well known and applied by the OT Saints too, although with differing effect, because they did not have the permanent indwelling nor the filling of the Holy Spirit, cf. Psa 32:5; 38:13; Prov 28:13.

Psa 32:5, “I acknowledged my sin to You, and my iniquity I did not hide; I said, “I will confess my transgressions to the LORD”; and You forgave the guilt of my sin. Selah.”

Prov 28:13, “He who conceals his transgressions will not prosper, but he who confesses and forsakes them will find compassion.”

These too are passages for believers only! Not salvation passages!

Now, Jesus never sinned in His life, so He never had to confess any sins. He was sinless or impeccable, i.e., without sin. Therefore, He was always “full of the Holy Spirit,” meaning He always walked by the leading and guiding of the Holy Spirit, in fellowship with God, and in the Light. In His life, He demonstrated the application of the power of the filling of the Holy Spirit in the believer’s life.

That is why the second half of vs. 1, says He was, “led around by the Spirit in the wilderness.” This leading is what the Holy Spirit does for the believer who has confessed their sin until that believer sins again. The Spirit guides him in the learning and application of the Word of God. He helps him to understand Bible doctrine and apply it to the temptation or situation he is in, so that the believer will not give in or give over to sin and lose his fellowship with God temporarily. Being “full of the Spirit” means we let the Holy Spirit lead our thinking so that we make good decisions and do not succumb to sin and temptations, while maintaining our fellowship with God and further developing our personal relationship with Him.

“Wilderness,” is the Adjective EREMOS, ἔρημος that literally means, “desert, wilderness, grassland, or desolate,” but figuratively it means, “in the presence of the world and sin.” We would say, “Satan’s cosmic system.” This word was also used for the place of John the Baptist’s ministry, Luke 3:2, 4. So, we see that Jesus was literally out in the isolated regions of Israel, and from the next verse, that He was tempted to sin by Satan directly for forty days and forty nights, culminating in the final three temptations recorded in vs. 3-12; cf. Mat 4:1.

Mat 4:1, “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”

This is part of the understanding of Heb 4:15, “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.”

Cf. Heb 2:18, “For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted.”

Therefore, we understand that Jesus was tempted in many ways and fashions during the forty days and forty nights; in ways we do not know or can imagine, other than the last three noted in Luke and Matthew. But in all, due to His total and complete reliance upon God the Holy Spirit to lead, guide, and protect Him, He did not sin; not even once. We too can resist the temptations of our own Old Sin Nature, Satan, and His cosmic system if and when we rely upon the filling of God the Holy Spirit.

The three categories of Jesus’ temptations are: 1) Appetite, 2) Beauty, and 3) Ambitious pride. John calls them in 1 John 2:16, “For all that is in the world, 1) the lust of the flesh, and 2) the lust of the eyes, and 3) the boastful pride of life, is not from the Father, but is from the world (Satan’s cosmic system).”

We will discuss these in application to Jesus and to us below.

Vs. 2a

Luke 4:2, “For forty days, being tempted by the devil.”

This should have been part of vs. 1, as it is in Matthew’s Gospel. “Tempted” is the Verb PEIRAZO, πειράζω that means, “try, attempt, put to the test, tempt, entice to sin.”

In this scenario, the term has a double meaning.

1. Jesus was “tempted” by Satan to prove His Divine Sonship by accepting the devil’s challenge. Satan is called “the Tempter” in Mat 4:3; 1 Thes 3:5.

From this we see that Satan, acting like our OSN, tried to challenge our Lord from time to time, to see if He would hold true to His sonship, (i.e., fellowship), with God, just as we are tempted to see if we will hold on to our sonship or fellowship with God. If we do not give over to temptation, we do not enter into sin and temporarily lose our fellowship with God. Like Jesus, with the power or filling of the Holy Spirit and the full armor of God, we can stand firm and not give over to the temptations of our OSN or Satan and his cosmic system.

2. From God’s point of view, this “testing” proved the complete loyalty and obedience of Jesus to the will of His Father. Thus, Satan saw the “temptation” as an attempt to defeat Jesus; Jesus, however, defeated the Tempter through His obedience to the Father.

We do not defeat Satan by “rebuking” him, which is a fallacy, cf. Jude 1:9. Instead, we defeat him by being filled and led by God the Holy Spirit, as it is truly He who does the defeating with the Word of God, the mind of Jesus Christ, resident within your soul.

Now, as we will see and study in more detail below, in vs. 3-12, we are shown three categories of the types of temptations Satan used against Jesus, as he also uses them against the believer, cf. 1 John 2:16; Gen 3:6. These are the three categories Satan tempted the woman in the Garden of Eden, and John warns us against. I call the three categories, 1) Appetite, 2) Beauty, and 3) Ambitious pride. John calls them in 1 John 2:16, “For all that is in the world, 1) the lust of the flesh, and 2) the lust of the eyes, and 3) the boastful pride of life, is not from the Father, but is from the world (Satan’s cosmic system).”

We will discuss these in application to Jesus and to us below.

In the second half of vs. 2, we have, “And He ate nothing during those days, and when they had ended, He became hungry.”Became hungry,” shows us the humanity of Jesus Christ that is weak and frail, which is the part of the hypostatic union that can be tempted.

Hypostatic union means: In the person of the incarnate Christ there are two natures, Divine and human, inseparably united without mixture or loss of separate identity, without loss or transfer of properties or attributes, the union being personal and eternal. From the time of the virgin birth and forever, our Lord Jesus Christ has been and always will be undiminished Deity and true humanity in one person forever. Therefore, it is orthodox to refer to Christ as a theanthropic (the God-man) person. The two natures are united forever without transfer of attributes, so that Jesus Christ is true humanity and undiminished Deity in one person forever, cf. John 1:1-2, 14; Rom 1:3-5; 9:5; Phil 2:5-11; Heb 1:3; 2:14; 1 John 1:1-3.

John 1:14, “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.”

Rom 9:5, “… and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.”

Having a human nature, Jesus Christ was able to be tempted. To understand this, we need to understand the doctrines of Kenosis and Impeccability related to Jesus Christ.

Kenosis

The true doctrine of Kenosis says that during our Lord’s 1st Advent, He voluntarily restricted the independent use of His own Divine attributes to satisfy His needs or desires in compliance with the Father’s plan, purpose, and policy for the first Advent. This means that Jesus Christ did not use the attributes of His Divine nature to benefit Himself, to provide for Himself, to glorify Himself, to act independently of the plan of God. Christ voluntarily restricted the independent use of His Divine attributes, but certain functions of Deity continued to function, such as holding the universe together through His omnipotence, Heb 1:3; Col 1:17.

It comes from the Greek Verb KENOO, which means, “to empty oneself or to deprive oneself of a proper function,” cf. Phil 2:7a.

Phil 2:7, “But emptied/deprived, (laid aside His privileges), Himself, taking the form of a bond-servant, and being made in the likeness of men.”

Therefore, Jesus Christ gave up the independent exercise of His Divine attributes during His 1st Advent. Yet, He did not give up His Divine attributes; that is a heresy, He gave up the independent use of this to solve His problems, as demonstrated in the reason why He did not turn the stone into bread.

Remember, Heb 13:8, “Jesus Christ is the same yesterday and today and forever.”

Because Jesus did not use His Divine attributes to solve His human problems, our Lord’s humanity continued to reside inside the prototype spiritual life under the filling and power of the Holy Spirit in total reliance upon God and Bible doctrine. We call this residing inside of God’s Power System, (GPS). Rather than satisfying His needs by independently using His Deified powers, Jesus relied upon the Filling of the Holy Spirit and the Word of God, as Jesus responded to all three temptations by Satan saying, “It is written” or “It is said” vs. 3, 8, 12.

Through the Spirit and the Word, God gave Jesus the same Problem Solving Devices (PSDs) we have available to us today in the spiritual life. Jesus demonstrated the prototype spiritual life; we have the operational type spiritual life. You acquire these PSDs in the same way our Lord did; through the metabolization of Bible doctrine by means of the filling of God the Holy Spirit.

The human nature of Christ was the custodian of the prototype spiritual life. This implies that the human nature of Jesus Christ relied on God and His Word to resist the temptations of Satan. He utilized the power of God the Holy Spirit and Bible doctrine circulating in the stream of consciousness within His human soul.

Even though the humanity of Christ in the hypostatic union was perfect and impeccable (without sin), the Deity of Christ was united with unglorified humanity. While the Deity of Christ was united to a perfect true humanity, He was still subject to temptation, distress, weakness, pain, sorrow, limitation, and to more temptations than we will ever face.

This also tells us of the truth of the humiliation of our Lord during His First Advent. Being God and taking on humanity, whereby He had to rely upon the prototype spiritual life to solve His problems, was true humility in action.

All the temptations that Satan brought against Christ attacked Kenosis, as we will see. This is why these temptations were unique to Christ; He was 100% God, but He chose not to use His Deified powers to solve the problems of His humanity. Instead, He relied upon the Deity of God the Father, The Spirit, and the Word to solve His problems.

Therefore, our Lord Jesus Christ utilized the Divine provisions and PSDs that God the Father provided in the function of His humanity on earth. During the first Advent, Christ depended on the provision and power of the Holy Spirit, the power of Bible doctrine, and the power of the PSDs, and gave up any independent exercise of certain Divine attributes while living among men, as a man, with their human limitations.

The PSDs used by the humanity of Christ were: The Filling of the Spirit, The Faith Rest Drill, Grace Orientation, Doctrinal Orientation, Authority Orientation, A Personal Sense of Destiny, Personal Love for God the Father, Impersonal Love for All Mankind, and Sharing the Happiness of God. (We have two additional PSDs – Rebound and Occupation with Christ.)

Kenosis is based on the fact that the union of the Deity of Christ to unglorified but true humanity is a necessary factor in His humiliation. The doctrine of Kenosis recognizes that during our Lord’s 1st Advent, He voluntarily restricted the independent use of His divine attributes for the execution of God the Father’s plan, will, and purpose for the Incarnation. He did this in compliance with the Father’s plan for the strategic victory of the Angelic Conflict. The plan for the incarnation not only called for the judgment of our sins and the provision of eternal salvation for all members of the human race, but simultaneously for the strategic victory of the Angelic Conflict. This meant that a man, who had no sin of His own, would go to the Cross and be judged for the sins of the entire world, thereby paying the penalty for the sins of all mankind.

Under the true doctrine of Kenosis, our Lord became true humanity in order to fulfill the Father’s plan of salvation, where He voluntarily took on Himself true humanity in order to redeem mankind from sin, in order to propitiate God the Father, and to reconcile mankind to God. Therefore, during the incarnation, Jesus Christ did not even once exercise the independent use of His own Divine attributes either to benefit Himself, to provide for Himself, or to glorify Himself, Phil 2:5-8.

The true doctrine of Kenosis is illustrated by the humanity of Christ in facing evidence testing, Luke 4:3-12; Mat 4:1-10. In all three tests, He utilized the power of the Word provided by the omnipotence of the Father and the power of the Spirit provided in the prototype Divine Power System. The first test especially illustrates the principle.

The false doctrines of Kenosis say Jesus surrendered His omnipotence in various ways. For example:

  1. Kenotic theologians hold that the Logos (Jesus Christ), though retaining His Divine self-consciousness and His imminent attributes (holiness, love, and truth), surrendered His relative attributes (omniscience, omnipresence, omnipotence).
  2. The Gnostic view denies that Christ had a real body or that His body was made of some heavenly substance instead of human flesh.
  3. The Lutheran view denies that the incarnation involved any humiliation.

These are not the case. Jesus had all of His Divine attributes all the time; He simply did not use them independently to solve His problems. He used only the omnipotence of the Father and the Holy Spirit.

Impeccability

Luke 4:1-13, also tells us of the Impeccability of Jesus Christ. Impeccability is a doctrine of Christology that recognizes the fact that during the entire course of our Lord’s 1st Advent and forever, our Lord Jesus Christ did not sin, though He was tempted in His humanity and the temptations were real. This means that Jesus Christ was temptable, but He did not sin, meaning He was impeccable. This temptableness is regarding our Lord’s humanity, as Deity cannot be tempted. There are some Latin words or phrases that help us to understand this.

During our Lord’s First Advent, He was NON POSSE PECCARE, meaning, “Not able to sin,” in His Deity, and POSSE NON PECCARE, meaning, “Able not to sin,” in His humanity. The humanity of Christ was temptable but able not to sin. The Deity of Christ was neither temptable nor peccable, (i.e., able to sin). Jesus Christ in hypostatic union was, therefore, temptable but impeccable. The temptations were real, but our Lord was able not to sin.

This is important, because if Jesus had sinned just once, He would have been disqualified from going to the Cross and paying for our sins. But because Jesus was Impeccable, He was qualified to be judged for our sins, because He had no sin of His own. 1 John 3:5, “You know that He appeared in order to take away sins; and in Him there is no sin.”

Throughout Jesus’ life He did not sin, though His temptation pressure was a million times greater than the temptation pressure we face. Though He had no Old Sin Nature (OSN) inside to tempt Him, Satan himself tempted Him personally, acting as His OSN. Therefore, our Lord’s temptations were real and far greater than anything we could ever face. After forty days of no food, He was tempted to turn stones into bread. But to do so, He would have had to act independently of the Father’s plan and use His own Deified powers, which He did not do.

Similar to Satan, while Jesus hung upon the Cross, the Pharisees threw railing temptations at Him to ridicule and tempt Him saying in Mat 27:40, “If you are the Son of God, come down and save yourself and us.” He could have done that by using His own power. But He chose to remain on the Cross and to subordinate His own omnipotence to the plan for the incarnation. Therefore, in the power of the Spirit, He was able to endure the Cross and bear our sins.

Therefore, the first Adam was temptable and peccable, i.e., capable of being tempted and capable of yielding to temptation. But our Lord, the last Adam, was able not to sin (because of God’s Power System (GPS) of the filling of the Holy Spirit and Bible Doctrine resident within the soul) and not able to sin (because of Hypostatic Union Deity).

Heb 4:15, “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.”

The union of undiminished Deity and true humanity in one person, plus the fact of His humanity residing in GPS, emphasizes the fact that our Lord Jesus Christ during His First Advent was POSSE NON PECCARE, able not to sin in His humanity, and NON POSSE PECCARE, not able to sin in His Deity. The humanity of Christ was temptable and peccable, but He remained in purity; without sin.

There are two reasons for the perfection of the humanity of Christ.

  1. Union with Deity in Hypostatic Union.
  2. The humanity of Christ resided continually inside of GPS, relying entirely upon the omnipotence of the Holy Spirit, the sustaining omnipotence of God the Father in logistical grace, and Bible Doctrine, (i.e., “the mind of Christ”), resident within His soul.

Temptation implies the possibility of sin. Because of the humanity of Christ, there was the same potential for sin as with the first Adam in the Garden. However, for both Christ and Adam, temptation had to come from outside of the body, (much stronger) since there was no OSN inside the body.

Jesus Christ as God cannot sin, cannot solicit sin, cannot tempt, or have anything to do with sin except to judge it. Hence, our Lord’s Deity rejected sin, human good, and evil. In Hypostatic Union, not once did our Lord sin, perform an act of human good, or become involved in evil. As true humanity inside the prototype GPS, our Lord was temptable but impeccable.

The importance of the Doctrines of Hypostatic Union, Kenosis, and Impeccability, is the sustaining ministry of God the Holy Spirit to the humanity of Christ. As we have noted, Isaiah prophesied that a power system would come, i.e., that God the Holy Spirit would indwell a human and fill the soul. Jesus Christ was the first one to receive this ministry, Isa 11:1-3, 42:1, 61:1. As such, the ministry of the Holy Spirit is related to the Virgin Birth of Jesus Christ, Mat 1:20; Psa 40:6; Heb 10:5, and Christ was constantly filled with the Spirit from birth, John 3:34. Then we saw that the filling of the Holy Spirit was related to the Baptism of Jesus, Luke 3:21-22, and related to sustaining Him during the temptation of Satan and throughout His public ministry, Luke 4:1, 14-15, 17-18, 21; Mat 12:18, 28. In addition, the omnipotence of the Holy Spirit sustained Jesus Christ while bearing our sins on the Cross, and the Holy Spirit’s ministry to Christ is continued as the agent in resurrection, Rom 8:11; 1 Peter 3:18-19. And by the way, this same ministry and power is transferred to the Royal Family during the Church Age, John 7:38-39, 16:13-14; 2 Cor 3:1-3; Eph 3:16-17.

Conclusion.

Because of immutable holiness or integrity, (perfect righteousness and justice), Christ being God could not sin. Because His humanity resided permanently inside of GPS, and because He never chose to convert temptation into sin, Christ was able not to sin. Just as an unconquerable city can be attacked but not taken, so Christ could be tempted but could not sin. This qualified our Lord to go to the Cross and be judged for our sins, thus providing salvation for all who believe in Him.

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If you would like more information on this subject, you may watch/listen to lesson:

#19-058 & 19-059 & 19-060

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A PERSONAL NOTE FOR YOU

If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.

Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life.

So right now, you can pause and reflect on what Christ has done for you and say to the Father:

“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”

If you have done that, I welcome you to the eternal Family of God!

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