Luyện nói tiếng Anh bằng Shadowing qua video: How the Gospel Confronts Easy Believism and Legalism - Tim Keller

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Don actually already said this.

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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.

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

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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

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

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Why?

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Why the easy believism?

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Why the moralism?

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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,

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

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

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it we don't have people living lives they ought to live why do we see people over here culturally withdrawn

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

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

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

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

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

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

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

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You need to change your life.

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You need to be a disciple.

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It's both faith and obedience.

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That's what connects you to God.

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

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

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It's just not going to happen.

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It's actually another kind of legalism.

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The problem, the gospel is individualistic.

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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.

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

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Now, what do I mean by cultural?

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I'll tell you right off the bat.

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The gospel creates a culture.

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It's called the church.

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It's not just an aggregation of saved individuals.

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It's a culture.

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

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It's just so radically different.

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It's so identity transforming.

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

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

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

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

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We will do everything differently.

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

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as people, relate to the culture around us.

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And this comes out especially in 1 Peter 2.

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

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

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

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

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

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That's actually how the whole book was produced.

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

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

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

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but not a citizen of the world either.

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

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

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

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

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

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

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

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

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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.

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

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

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

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

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

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

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It doesn't say that.

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It says they will both be happening together.

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

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They don't glorify God.

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You're not involved with caring for the poor.

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You're not engaged.

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

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

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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.

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

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And therefore, this balance is awfully hard to maintain.

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

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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.

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

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

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

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

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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.

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We need to seek the welfare of the city.

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We need to care about that.

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

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and and forgave his enemies and died for his enemies.

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

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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,

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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.

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

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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,

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

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Always, always.

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

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

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

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

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

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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,

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you will get persecution and you will get approval.

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It'll always be different depending on the culture.

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You will attract people.

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You will influence people.

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You'll be salt and light.

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

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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.

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

Phương Pháp Shadowing Là Gì?

Shadowing là kỹ thuật học ngôn ngữ có cơ sở khoa học, ban đầu được phát triển cho chương trình đào tạo phiên dịch viên chuyên nghiệp và được phổ biến rộng rãi bởi nhà đa ngôn ngữ học Dr. Alexander Arguelles. Nguyên lý cốt lõi đơn giản nhưng cực kỳ hiệu quả: bạn nghe tiếng Anh của người bản xứ và lặp lại to ngay lập tức — như một "cái bóng" (shadow) đuổi theo người nói với độ trễ chỉ 1–2 giây. Khác với luyện ngữ pháp hay học từ vựng bị động, Shadowing buộc não bộ và cơ miệng phải đồng thời xử lý và tái tạo ngôn ngữ thực tế. Các nghiên cứu khoa học xác nhận phương pháp này cải thiện đáng kể phát âm, ngữ điệu, nhịp điệu, nối âm, kỹ năng nghe và độ lưu loát khi nói — đặc biệt hiệu quả cho người luyện IELTS Speaking và muốn giao tiếp tiếng Anh tự nhiên như người bản ngữ.

ShadowingEnglish.com – Luyện Nói Tiếng Anh Bằng Shadowing

Nói tiếng Anh lưu loát với phương pháp Shadowing — nghe người bản xứ, đọc theo từng câu, rèn phản xạ ngôn ngữ thật sự. Được hàng ngàn người học IELTS tin dùng.

Luyện nói tiếng Anh bằng Shadowing qua video: How the Gospel Confronts Easy Believism and Legalism - Tim Keller

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Luyện nói tiếng Anh bằng Shadowing qua video: How the Gospel Confronts Easy Believism and Legalism - Tim Keller

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