I suppose it should not surprise me when folks who promote a false grace—making it a license to sin (see Tit. 2:11-14; Jude 4), and a false faith—that is void of works of obedience (see Rom. 1:5; 16:26; Jas. 2:14), also practice a fake love.

According to the New Testament, the primary mark of one who is truly born again is his love for others who are born again:

We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him (1 John 3:14-15).

John stresses both the positive and negative. Love identifies the genuinely born-again person. Lack of love, or even hatred, for those who are born again identifies the false Christian. As difficult as it may be to accept, people who promote a false gospel that advocates a false grace and false faith are not genuine believers in the Lord Jesus Christ, which explains why they are often so nasty towards those who are genuine believers. They will slander you behind your back, even as they sometimes pretend to be your friends to your face.

The phrases “trust in Christ” or “trust in Jesus” are often used in Christian circles as formulas for salvation. They are, of course, derived from the fact that Scripture says that salvation is “by grace through faith” (Eph. 2:8-9), and Scripture also contains frequent references to believing in Christ. A few times, the KJV uses the word “trust” where most modern translations use “believe.” In any case, “trust in Christ” and “believe in Christ” are both biblical phrases.

If you ask, however, some who often use the phrase “trust in Christ” regarding what they mean, they will often explain that people are either trusting in their “works” to get them into heaven, or they are “trusting Christ.” Thus, “trusting Christ” is actually equivalent to nothing more than trusting Christ to get you to heaven rather than trusting in your works.

Think! Is the statement below, by an alleged “Bible teacher” who has tens of thousands of enthusiastic followers, true?

“The Sermon on the Mount isn’t directed at people who trusted Jesus. The whole point is to take what He said literally so the hearer would repent from Law observance toward believing Him instead.”

Premise #1: “The Sermon on the Mount isn’t directed at people who trusted Jesus.”

First, it should be noted that the Bible teacher’s phrase, “people who trusted Jesus,” is a reference—albeit an inadequate one—to believers. The reason it is inadequate is because the word “in” is missing from between the words “trusted” and “Jesus.” I won’t elaborate on that subtle yet important difference now, but I do want you to see that this teacher is claiming that Jesus spoke His Sermon on the Mount to unbelievers. Is his claim true?

The only details we know about the rich man—whose story Jesus told in Luke 16—are what Jesus revealed. And Jesus revealed all that He felt was necessary to make His point.

For example, Jesus gave us no idea how the rich man gained his wealth. It is possible that he gained it legitimately, providing value to willing customers. But we don’t know, and Jesus didn’t say. Jesus did reveal, however, that the rich man was self-indulgent and self-absorbed. He dressed in very expensive clothing, “joyously living in splendor every day” (Luke 16:19).

And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? (1 Cor. 3:1-3, NASB).

It is from this passage that the modern doctrine of the “carnal Christian” has been derived, which promotes the idea that one can be a true Christian but be “carnal,” and thus be behaviorally indistinguishable from unbelievers. The KJV translates 3:3: “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” We are often told by advocates of this doctrine that we can’t judge those who, although they profess to be Christians, demonstrate no evidence of being born again, because some genuine Christians are “carnal Christians.”

If you’ve ever read Jesus’ chapter-long denunciation of the scribes and Pharisees found in Matthew 23, you can more appreciate the grace He extended to a Pharisee named Simon who invited Him to dine at his house (Luke 7:36). Jesus, the pure and holy Son of God, amazingly visited the home of a proud, judgmental legalist who was likely leading people astray by his pharisaical teaching. To visit his house and have a meal with him was pure grace on Jesus’ part.

Simon didn’t believe in Jesus. Beyond that, he didn’t even respect Him enough to extend the common cultural courtesies that any guest would have received. Not only did Simon not wash Jesus’ feet or have a servant do it, he didn’t even offer Jesus a bowl of water to wash His own feet. And no “greeting kiss” or “oil-anointing” of His head.

Although it is said by many modern preachers that our redemption was accomplished by Jesus’ death on the cross, the apostle Paul would have disagreed. He wrote:

If Christ has not been raised, your faith is worthless; you are still in your sins (1 Cor. 15:17).

Obviously, Jesus’ resurrection was an essential component of redemption. Had He not been resurrected, our faith would be “worthless,” and we would all still be “in our sins.”

Note Paul’s choice of words to describe our tragic state if Christ had not been raised. We would “still be in our sins.” Did he mean that if Christ had not been resurrected, the penalty for our sins would not have been paid? No, that was accomplished by Jesus’ death (1 Cor. 15:3; Col. 1:20; 2:14; 1 Pet. 2:24).

Did Paul mean that if Christ had not been resurrected, forgiveness of our sins would not be possible”? No, again, the penalty Jesus paid by His death for our sins made our forgiveness possible.

So what did he mean?

“He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him” (John 14:21, NASB).

Jesus promised to “disclose” Himself (or “reveal” or “manifest” Himself, as other Bible versions translate it) only to certain people, namely, those who keep His commandments. Why? The revelation of Himself is a reward for loving Him, something which is manifested by keeping His commandments. Very simple.

It does seem odd, in light of the fact that salvation is “by grace through faith” (according to Ephesians 2:8-9 and many other New Testament verses), that the Gospels don’t record a single instance of Jesus using the word “grace” in any of His teachings or conversations. Although John wrote that Jesus was “full of grace and truth” (John 1:14) and that “grace and truth were realized through Jesus Christ” (John 1:17), during His earthly ministry, Jesus never used the word “grace” or declared that salvation is “by grace.”^[1]

When the Twelve returned from purchasing food in the town of Sychar, in Samaria, they were “amazed” to find Jesus talking with a woman (John 4:27). Apparently, such a thing was culturally inappropriate. That, however, didn’t stop Jesus. More specifically, it didn’t stop His amazing grace, because He offered a “gift of God”—which He called “living water”—to a woman who had likely been divorced and remarried five times and who was currently living with her boyfriend (John 4:10). That’s grace. But was Jesus’ gracious gift “unconditional?” Could she receive His gift without changing her behavior? Was Jesus offering her a license to continue in fornication?