쉐도잉 연습: How the Gospel Confronts Easy Believism and Legalism - Tim Keller - YouTube로 영어 말하기 배우기

⏸ 일시 정지

Don actually already said this.

재생 속도:

212 문장

문장이 너무 짧거나 길면 Edit를 눌러 조정하세요.

Don actually already said this.

In 1 Peter 1 and 2, we see a lot of reference to the new birth.

The new birth.

And what is the new birth means?

Think about the metaphor of the birth.

It's really, you can't make yourself a Christian.

You can make yourself a Buddhist.

You can make yourself a Muslim.

This is another thing that Dr. used to say in his evening messages.

You can make yourself a Muslim or a Buddhist.

You can make yourself an atheist.

But you can't make yourself a Christian.

Christianity, to become a Christian, you've got to be converted.

Notice it's a passive.

You don't convert yourself.

You're converted.

Something happens to you.

Through faith, you're born again.

You're confronted with your sin against a jealous and holy God.

And you see the provision.

Now, that's individual conversion.

This is really important at this moment in our lives as Christians, especially in North America, but I'm sure other places as well.

There is an erosion of confidence in that thing I just said, which is the idea that we have sinned against the holy, jealous God.

The wrath of God has to be satisfied, as we sung about it.

Jesus Christ has stood in our place, substitutionary atonement.

And when we believe in that, and both his obedience and his suffering are imputed to us, I'll get to that in a second.

I mean, all that old historic gospel is, to some degree, in disrepute right now.

A lot of people say, we've got to move away from it.

Why?

Well, background.

J.F.

Packer, in his little chapter on grace in Knowing God, said there's two things you've got to know in order to really understand the concept of grace.

Grace really isn't the opposite of law.

He would say you've got to understand two things to understand grace.

First of all, you have to understand how lost you are, how bad you are, how dire your condition is, how big the debt is.

You've got to understand that.

Dr. Lloyd-Jones, again, used to say, I learned how to evangelize in preaching by listening to about two

or three hundred of his evening sermon tapes from the fifties.

And they were evangelistic sermons.

And Dr. Lloyd-Jones used to say, if you came to see me and said,

hey, I was at your house the other day and a bill came due and you weren't there and I paid it.

Dr. Lloyd-Jones says, I really wouldn't know quite how to respond.

I need to know something about how big that bill was.

Was it a package with postage due and you spent another couple bucks?

I could say, well, thank you very much.

That was very kind of you.

What if it's that thing I was afraid of getting from the IRS, you know, saying, here's how many hundreds of thousands of dollars in back taxes and you paid that.

I need it.

He says, until I know whether to say thank you

or to get down on my hands and knees and kiss his feet and, and I don't know how to respond to him.

I don't know how to happy to be.

I don't know how happy to be.

I don't know how to respond to him until I know how big that debt was.

Now, if somebody says, I believe Jesus died for me, he shed his blood for me, and I've given my life to Christ.

I accepted him.

I walked forward.

I invited him into my life.

And you don't see any change in that person's life.

You don't see identity shifting, behavior transforming joy.

Okay.

Then what's the problem?

People say easy believism.

What's easy believism?

Well, the idea that you're just saved by grace.

Wait a minute.

Yeah.

The problem is this person clearly doesn't have any idea the size of the debt and therefore the size of the payment.

Just has no idea of it, couldn't have any idea of it.

Jim Packer used to say, to understand grace and for grace to be transforming, first you have to understand the debt.

The second thing you have to understand, besides the size of the debt, is the magnitude of the provision.

There are people who do understand that they're pretty bad.

They do understand how flawed they are.

They do understand how far short they fall.

But they aren't convinced of the magnitude and the sufficiency and the freeness and the fullness of the provision.

They may only believe, they may only believe, that Jesus died the death we should have died.

And maybe they don't also believe Jesus also lived the life we should have lived.

See, if you only believe Jesus died the death we should have died, that is, he died for our sins, he paid our penalty, that sort of leaves you on your own.

It clears the deck, it puts you in a right relationship with God, but now I'm going to have to live a a pretty good life if I'm going to stay in that relationship.

I better live a pretty good life.

Therefore, in a certain sense, I'm still maintaining my salvation by works.

There's no joy in that.

There's no life transforming joy in that.

There's no identity shifting behavior transforming joy in that.

But if you realize you live the life you should have lived and died the death you should have died, that not only were my sins put upon him, but his perfect righteousness and record was put on me.

So there's no condemnation.

There can't be a condemnation for those who are in Christ Jesus.

See, when you understand both those things, now suddenly, explosion.

There will be an explosion.

There is an explosion.

Now, what we have today is people who say, I see easy believism, and these are the folks who don't understand the size of the dead.

And they say, sure, they have their born-again certificate.

They haven't changed their lives a bit.

And then you also see Pharisees.

They also see people who are really under the burden of guilt.

And as a result, they're withdrawn and they're hostile and they're moralistic, they're legalistic.

And we look at these two groups of people in the evangelical world is filled with them, filled with them.

Both easy believism, really deadly.

The whole cost of discipleship book by Bonhoeffer explains why easy believism was the reason Nazism could come into power.

That's pretty dangerous.

100

But on the other hand, you've got that.

101

So you've got the people who don't understand the provision and so they're Pharisees and they're legalists, they're moralists, and people who don't understand the debt

102

and the size of the payment and the size of the magnitude of their situation.

103

Why?

104

Why the easy believism?

105

Why the moralism?

106

Because they don't understand the gospel, the old gospel, the historic gospel, the gospel of salvation by grace alone, through faith alone, through the work of Jesus Christ alone,

107

double imputation, substitution atonement they don't get it ah

108

so what's the solution to all the easy believism why is

109

it we don't have people living lives they ought to live why do we see people over here culturally withdrawn

110

and being real negative and narrow the solution is let's change the gospel no

111

but that's what's happening and uh almost every month in evangelical publications

112

and you know the publishing houses you'll see people say the

113

gospel is no longer you're saved through the blood atonement of

114

jesus christ appeasing the wrath of god the gospel is just the kingdom

115

The gospel is God is renewing the world and he's going to reweave the world in peace and justice.

116

And now you need to join this community and be agents for peace and justice.

117

You need to change your life.

118

You need to be a disciple.

119

It's both faith and obedience.

120

That's what connects you to God.

121

I can't imagine with that gospel, anybody's ever gonna write a hymn that goes like this.

122

My chains fell off, my heart was free, I rose, went forth, and followed thee.

123

It's just not going to happen.

124

It's actually another kind of legalism.

125

The problem, the gospel is individualistic.

126

It does say you're an individual sinner, you've opposed a holy God, you've personally offended him, here's the provision for it.

127

However, Having said that, point five, the gospel's cultural.

128

Now, what do I mean by cultural?

129

I'll tell you right off the bat.

130

The gospel creates a culture.

131

It's called the church.

132

It's not just an aggregation of saved individuals.

133

It's a culture.

134

The gospel is so different in what it says about God, about you, about your standing with God.

135

It's just so radically different.

136

It's so identity transforming.

137

Every other religion, every other system basically motivates you through fear and pride to do the right thing.

138

And only the gospel motivates you through the joy, the fear and trembling joy, the fear of God joy.

139

But that doesn't mean that now we're a bunch of saved individuals, meaning we all have this wonderful internal fulfillment.

140

It means that when we get together, we want to do everything differently.

141

We will do everything differently.

142

The gospel is massively transformational, and it creates a counterculture but it also makes us,

143

as people, relate to the culture around us.

144

And this comes out especially in 1 Peter 2.

145

I'm going to be brief on this, but it's crucial.

146

The people who, those of us who do believe in that individual gospel often miss the communal aspects of the gospel.

147

And in 1 Peter 2, 12, it says, Live such good lives among the pagans that though they accuse you of wrongdoing,

148

they may see your good deeds and glorify God on the day he visits us.

149

But right before it says, dear friends, I urge you as aliens and strangers.

150

That's actually how the whole book was produced.

151

In chapter 1, verse 1, Peter, an apostle of Jesus Christ, the gods, elect strangers in the world.

152

There's been a lot of discussion about this, pretty much consensus.

153

The word there for strangers or aliens or sojourners or exiles means not a tourist who's just passing through the world briefly,

154

but not a citizen of the world either.

155

Somebody who's going to be there a long time and yet your citizenship, your values belong to somewhere else.

156

Peter makes an amazingly balanced statement and we have to understand this.

157

The gospel, I believe, is radical in that because it, The nature of the gospel,

158

on the one hand, does say to legalists who are afraid of being polluted by the culture and are afraid of being,

159

have a tendency to need to bolster their fragile sense of righteousness

160

because they're not right in Christ by feeling superior to the sinners around them.

161

The gospel says the legalists who are withdrawing from the culture, you need to engage.

162

On the other hand, the gospel says to the secular, to the irreligious, to the liberal Christian who's over-accommodating and saying,

163

well, we really can't believe in sin because that offends people, really can't believe in the holiness of God and hell because that offends people.

164

The gospel says that there's dangers on both sides, cultural accommodation, cultural withdrawal.

165

Most of us as Christians today think all the dangers on one side.

166

We tend to get together in groups of people who say, all the main danger, the main danger is cultural accommodation.

167

On the other side, there's Christians who get together, so the main danger is cultural isolation and irrelevance.

168

According to that verse, it doesn't say sometimes you'll be persecuted

169

and other times everybody will see your good deeds and glorify God.

170

It doesn't say that.

171

It says they will both be happening together.

172

People who withdraw from the world and just hate the world, nobody sees your good deeds.

173

They don't glorify God.

174

You're not involved with caring for the poor.

175

You're not engaged.

176

On the other hand, people who accommodate the culture are never persecuted.

177

How do we know the radical gospel is turning us into a counterculture for the common good?

178

A counterculture that's very distinct, very different from the society around us, but who shows the society we love them, we care about them.

179

We love our enemies just like, because we're saved by a man who died loving his enemies.

180

And therefore, this balance is awfully hard to maintain.

181

Jeremiah 29, the exiles, some of them wanted to stay outside of Babylon and stay pure.

182

The Babylonians wanted to come into Babylon and lose their cultural identity, but God told them through Jeremiah in Jeremiah 29, I want you to do the hardest thing possible.

183

I don't want you to stay out and be different.

184

I don't want you to go in and become like them.

185

I want you to go deeply in and stay very different.

186

And that's exactly what 1 Peter is talking about.

187

He calls them exiles that our relationship to the culture around here has to be the same relationship as the Jews, the Jewish exiles in Babylon.

188

We need to seek the welfare of the city.

189

We need to care about that.

190

We need to follow in the footsteps of the one who served his enemies

191

and and forgave his enemies and died for his enemies.

192

At the same time, we've got to be telling people they're going to hell.

193

Now, you know, I honestly, generally speaking, and it's certainly not true of everybody, but by and large, the people who are want to be prophetic, don't want to be priestly, the people who want to talk about, hey, you're going to hell,

194

really do not just sacrificially pour themselves out for their neighbors and say, we're going to love you and we're going to serve you whether you believe like we do or not.

195

And the people who are serving like that are afraid of talking about things like hell and wrath.

196

I don't know whether we can become a movement of people who understand what 1 Peter is saying, that we, the gospel creates a counterculture, but a culture that engages the church,

197

church, the community around us at the expense of persecution, but on the other hand, with effectiveness.

198

Always, always.

199

One of the things that I found interesting about that particular verse is in New York, if you just live the Christian life,

200

New Yorkers love what the Bible says about reconciliation, forgiveness, and caring about the poor.

201

And they hate what it says about sex and gender and family.

202

Going to the Middle East, they love what the Bible says about sex and gender and family.

203

And the idea of forgiving people, 70 times 7, turn the other cheek, that's ridiculous.

204

I think what 1 Peter 2.12 is trying to say that in every single culture, if you actually live distinctively in an engaged way,

205

you will get persecution and you will get approval.

206

It'll always be different depending on the culture.

207

You will attract people.

208

You will influence people.

209

You'll be salt and light.

210

At the same time, you'll get punched in the mouth.

211

And if you're not getting, if you're only getting punched in the mouth, by the way, or you're only getting praised, you're not living this gospel life.

212

Because either you're falling into legalism and withdrawal, you're falling into accommodation.

쉐도잉이란? 영어 실력을 빠르게 키우는 과학적 방법

쉐도잉(Shadowing)은 원래 전문 통역사 훈련을 위해 개발된 언어 학습 기법으로, 다언어 학자인 Dr. Alexander Arguelles에 의해 대중화된 방법입니다. 핵심 원리는 간단하지만 매우 강력합니다: 원어민의 영어를 들으면서 1~2초의 짧은 지연으로 즉시 소리 내어 따라 말하는 것——마치 '그림자(shadow)'처럼 화자를 따라가는 것입니다. 문법 공부나 수동적인 청취와 달리, 쉐도잉은 뇌와 입 근육이 동시에 실시간으로 영어를 처리하고 재현하도록 훈련합니다. 연구에 따르면 이 방법은 발음 정확도, 억양, 리듬, 연음, 청취력, 말하기 유창성을 크게 향상시킵니다. IELTS 스피킹 준비와 자연스러운 영어 소통을 원하는 분들에게 특히 효과적입니다.

ShadowingEnglish.com – 영어 쉐도잉 연습

쉐도잉(Shadowing)으로 원어민처럼 영어를 말하세요. YouTube 영상을 한 문장씩 듣고 따라 말하며, 진짜 발음과 유창성을 키우세요. IELTS 학습자들이 선택한 방법.

쉐도잉 연습: How the Gospel Confronts Easy Believism and Legalism - Tim Keller - YouTube로 영어 말하기 배우기

실생활에서의 시나리오

유용한 구문과 어휘 조합

당신의 쉐도잉 챌린지

쉐도잉이란? 영어 실력을 빠르게 키우는 과학적 방법

쉐도잉 연습: How the Gospel Confronts Easy Believism and Legalism - Tim Keller - YouTube로 영어 말하기 배우기

앱 다운로드

실생활에서의 시나리오

유용한 구문과 어휘 조합

당신의 쉐도잉 챌린지

쉐도잉이란? 영어 실력을 빠르게 키우는 과학적 방법