God’s Call for Sinners to Repent and Believe: An Apologetic Paper on “Sinner’s Prayer”
TABLE OF CONTENTS:
Introduction
Billy Graham's Evangelistic Crusades
The Criticism Against “Sinner’s Prayer”
“Sinner’s Prayer” and the Scripture
“Sinner’s Prayer” and God’s Power to Forgive and Save
“Sinner’s Prayer” and on Being a Christian
“Sinner’s Prayer” and Assurance
“Sinner’s Prayer” has Been Recently Used in Church History: Does it Really Matter? 6
“Sinner’s Prayer” and “Easy Believism”
Conclusion
Introduction
One of the intentions of the writer is to defend the ministry of Billy Graham, a Southern Baptist pastor, and other evangelical ministers who were used by God in proclaiming the gospel inviting people to pray the so-called “sinner’s prayer” as a humble response of faith to God’s offer of salvation in Christ.
The writer is not only aware of how Calvinists criticize the “sinner’s prayer” and other likeminded people, but also of the two main theological branches of 17th-century English Baptist history–the General and Particular Baptists. The General Baptists, who believe that Christ died for all mankind (“general atonement”), was developed first. The latter was emphasized to make a good sense of "tradition" which others argue as giving importance to historical origins of Christian beliefs and practices.
It is also the prayer of the writer that, somehow, this paper would strengthen the unity of Living Missions Baptist Churches Association and intensify our evangelistic zeal.
Billy Graham's Evangelistic Crusades
From 1947 to 2005, Billy Graham had been undeniably used by God in the proclamation of the gospel drawing nearly 215 million people to Jesus Christ to over 185 countries around the world. Though not without criticism, Billy Graham had a charisma and the ability to convince people to put their trust in Jesus Christ as Lord and Savior via the “altar call.” The response of the hearers to his invitation to come boldly in front was voluntary after having learned the good news of salvation in Jesus Christ. People make a public, personal, and well-thought decision to repent and turn to God. The “sinner’s prayer” was a method used to express one’s faith knowing that God hears the prayers of anyone who humbly comes before Him (e.g., Luke 18:13).
Despite criticisms, Billy Graham did not stop inviting people to accept Jesus Christ via the “altar call” and “sinner’s prayer.” In one of his articles, Rev. Brent White, an ordained United Methodist elder and senior pastor, defends Billy Graham, and I quote:
“No one—certainly not Billy Graham—believes that this prayer alone saves anyone. It’s not a magical incantation. But it provides a way for a sinner to express his desire to repent of his sins, to trust in Christ, and receive God’s gift of salvation.”
The Criticism Against “Sinner’s Prayer”
Critics, especially from Calvinist camp, give the following reasons why, according to them, “sinner’s prayer” is not a good way to lead a person to Christ:
It is not found in the Scripture.
People begin to trust the prayer as though it has some power.
Some are completely deceived to think they are Christians because they "prayed the prayer."
The person’s assurance rests in “sinner’s prayer.”
It has been recently used in Church history.
“Sinner’s prayer” or “repeat after me-prayer ” is “easy-believism.”
From here, the writer hopes to respond to the above criticisms.
“Sinner’s Prayer” and the Scripture
Daniel Sisler, though he criticizes the “sinner’s prayer,” admits that there is nothing wrong with the words in prayer. Thankfully, he himself believes that "sinner's prayer” is found in the Scripture. In his article, Sisler mentioned several Bible references:
The blind man in Luke 19 cries out for Jesus to heal him. “Jesus, Son of David, have mercy on me!” (Luke 18:38).
The thief on the cross crying out to Jesus in his last moments of life, "Jesus, remember me when you come into your kingdom.” (Luke 23:42).
These are prayers of petition “uttered” by sinners “directly” in front of Jesus! It is also worth mentioning the tax collector who prayed and would not even look up to heaven, beating his breast, saying, “God, have mercy on me, a sinner (Luke 18:13).” Clearly, that is a “sinner’s prayer!”
So, Daniel Sisler acknowledges that “sinner’s prayer” is found in the pages of the Bible. He only argues for the wrong mindset of trusting in the words of prayer as if it has some power. Some think that it was because of the “prayers they prayed” that they became a Christian and found assurance of salvation through it. Sisler argues that a person who claims to be saved through “sinner’s prayer” without being radically changed is deceived.
Now, the writer presents the following arguments:
Since there are number of cases of “sinner’s prayer” in the Bible, and the only problem we are dealing with lies on the perception as if the “sinners’ prayer” is the key to salvation, then, would it help the critics if they realize that our confidence do not actually rests on the “prayers we prayed,” but rather, by God’s grace through faith in Jesus Christ? If in some cases, others put their confidence in the “prayers they prayed,” would it help the critics if they find us doing our job in correcting the said wrong perception and divert the believers attention to the core Christian belief that a person is saved by grace alone, through faith alone, in Christ alone–resulting to changed life?
During our 56th Lide-Walker Bible Conference, Dr. Brail Waddell, in dealing with the issue of “sinner’s prayer,” asserts that repentance is required. The writer then argues that repentance was actually involved from the examples of “sinner’s prayer” mentioned in the Bible. For example:
While many from his contemporaries do not believe Jesus as the Messiah, the blind man in Luke 19 did actually repent (changed his mind) by confessing Jesus as Son of David. He confessed it publicly and directly to Jesus!
While his fellow thief talked to Jesus with disrespect and unbelief, the humble thief on the other side of the cross did actually repent (changed his mind) by believing that Jesus is the prophesied King from the line of David who is about to go to His kingdom. He confessed it publicly and directly to Jesus!
While the Pharisee bragged about his righteousness before God in prayer, the tax collector did actually repent (changed his mind) by admitting that he is a sinner. He confessed it privately and directly to God in prayer!
Rev. Brent White further argues, and I quote:
“Sinner’s prayer” provides a way for a sinner to express his desire to repent of his sins, to trust in Christ, and receive God’s gift of salvation. Indeed, to put it in biblical terms, it’s a way for that person to do what Paul says we all must do to be saved in Romans 10:9—to confess Christ and believe. There’s nothing at all wrong with that! We don’t have to throw out the Letter to the Romans in order to accommodate the Rich Young Ruler.
“Sinner’s Prayer” and God’s Power to Forgive and Save
I think it would help the critics and other uninformed Christians if we agree on “sinner’s prayer” and God’s power as two different things. There is no power in “sinner’s prayer” per se, period! It is God who has the power to grant sinners the right to become his children (John 1:12). “Sinner’s prayer” is merely a prayer of petition and expression of faith to God and it is up to God if He is going to hear the prayers and exercise His power to forgive and save. For example, at the cross, the thief’s humble petition and public confession of faith to Jesus has no power in and by itself, but Jesus, who has the power to save sinners, answered back to the repentant thief and said, “Today, you will be with me in paradise.”
When the writer prayed the “sinner’s prayer” as a humble response to the gospel proclaimed to him long ago, first, the preacher helped the writer understand that he is a sinner who needs to repent and that he needs God’s grace and power to forgive and save. His confidence does not rest on the “prayers he prayed.” He simply believed that God is listening and will act based upon what He said in His word. Thus:
Since God’s word promises forgiveness to those who confess their sins to Him (e.g., 1Jn 1:9), the writer puts his confidence, not in the “prayers he prayed,” but in God’s promises and power to forgive.
Since God’s word promises salvation to those who believe in His son (e.g., Jn 3:16), the writer puts his confidence, not in the “prayers he prayed,” but in God’s promises and power to save.
The Crosswalk Editorial Staff explained the “sinner’s prayer” and how it is different from God’s power to save, and I quote:
Millions have come to a saving relationship with Jesus Christ through church services, friends, and family leading them in a salvation prayer. However, it is not the words in a prayer that save us. Jesus Christ alone has the power to save through faith. J.D Greerer explains it well – “It’s not the prayer that saves; it’s the repentance and faith behind the prayer that lays hold of salvation.
“Sinner’s Prayer” and on Being a Christian
“Sinner’s prayer” does not make a person a Christian. I agree with Sisler that one is deceived if he thinks that the prayer in and by itself makes a person a Christian. Nonetheless, the writer believes, as Greener asserts, that it is the repentance and faith behind the prayer that counts. God, by His mercy and grace, answers the prayers of a sinner. One becomes a Christian upon conversion and, here, the confession of faith (as in Rom. 10:9-10) holds significant importance. If one confesses his faith in Jesus Christ by way of prayers, why bother ourselves when, for all we know, it is God who listens and decides what to do?
Furthermore, what concerns the writer most is the generalization being made by the critics insinuating that evangelical Christians do not know what they believe in. “You become a Christian by depending on the “prayers you prayed?” That is a hasty and careless accusation.
The writer is aware of the typical question being asked, “If you die today and God would ask, why would I let you enter into heaven?” And the typical answer would be, “I received Jesus Christ and believed in Him as my Lord and Savior (cf., Jn 3:16; Jn 1:12).” If some would say, which in fact others actually give as an answer, “I prayed the “sinner’s prayer,” let not anyone be quick to judge. Though it may not be the best answer, there is more to it which the confessor may want to elaborate, if given the chance. This is like a father who asked his child, “Why do you think I would let you go on a vacation alone?” And the child answered back and said, “we already talked about it, dad. Do you remember?” And the father said, “Okay, then, tell me what we have agreed upon.”
The answer to the above question, “I prayed the sinner’s prayer,” if the writer may elaborate from the sentence itself, one may observe that it is simply a prayer made by the sinner addressed to God. It is an answer of recollection of the past confession of faith in Christ made through a humble prayer of petition to a gracious God who is willing to save. It is actually related to the typical answer, “I received Jesus Christ and believed in Him as my Lord and Savior” because this is part and parcel of what a sinner confessed in the “sinner’s prayer.”
So, what makes a person a Christian? Micahel Houdmann, in his article, writes:
Becoming a Christian is all about having a personal relationship with Jesus Christ. A personal relationship with Jesus Christ, through faith, is what makes a person a Christian.
It is not the prayer that makes a person a Christian. One becomes a Christian by believing in Jesus Christ. A prayer of repentance and faith is just the beginning of the journey of a continuous faith in God and a growing relationship with the Father, Son, and the Spirit in righteousness and love.
“Sinner’s Prayer” and Assurance
The writer is well aware of post-evangelistic assurances such as:
“Remember, this day is your spiritual birthday…”
“If you prayed the “sinner’s prayer” sincerely from your heart, then God will keep His promise. He will forgive you and save you as He said He would do.”
“I accepted Jesus Christ as my Lord and Savior in (date) and it was (evangelist) who shared with me the gospel. Since then, I knew I was saved by God’s grace.”
If these statements are not grounded in God’s word, then these are false assurances. The question is, do we find certain aspects of truth from the above statements? Let us find out.
1. “Remember, this day is your spiritual birthday…”
First, not even one from the Calvinist camp can identify from among themselves who God’s elect are. Only God has the ability to find that out! He is the savior and judge, not us! We can only make God’s word as a reference for saying that this person or that person is truly saved, but our judgment may not always be right.
So, when the preacher says to a new believer, “Remember, this day is your spiritual birthday…,” it must be further explained that this is only true for those whom the Holy Spirit testifies as God’s children (Rom 8:16-17).
Second, by saying to a new believer that “this day is your spiritual birthday,” the preacher is simply asserting from the Scripture that God is fulfilling His word to anyone who puts his trust in Jesus Christ. If, indeed, the new believer genuinely repented and believed in Jesus as Lord and Savior, then God is granting to that person the right to become His child. He then has truly been born of God.
What the writer is saying is that there is a certain aspect of truth from the assurance especially if, by any chance, God actually did perform a conversion to the new believer. Only God can tell! That is why this form of assurance must be coupled with the “if and when” scenario: “If you truly repented and believed in Jesus Christ, then God will keep His promise. He will make you His child and if so, you may remember this day as your spiritual birthday.”
2. “If you prayed the “sinner’s prayer” sincerely from your heart, then God will keep His promise. He will forgive you and save you as He said He would do.”
This is a good example of the “if and when” scenario. No doubt, God is true to His word. He will do what He said He will do. So, the above assurance is true in the sense that it rests on God’s promise, not on the prayer per se. The confidence is in God’s word and the possibility of God releasing His forgiveness and the gift of eternal life becomes real only if the sinner has genuinely repented and believed in Jesus Christ.
3. “I accepted Jesus Christ as my Lord and Savior in (date) and it was (evangelist) who shared with me the gospel. Since then, I knew I was saved by God’s grace .”
This is normally being mentioned during testimonies–giving glory to God for his saving grace. But again, the premise of this assurance rests on God’s grace. The confession of faith made during “sinner’s prayer” has been instrumental to salvation (not the primary instrument, but at the very least it was helpful) because God hears our prayers whenever it pleases Him. Prayer is not the means. God’s grace is. “For by grace (means) you have been saved (gift) through faith (response to the gospel)....”
Michael Houdmann writes:
Saying the sinner’s prayer is simply a way of declaring to God that you are relying on Jesus Christ as your Savior. There are no "magical" words that result in salvation. It is only faith in Jesus’ death and resurrection that can save us.
“Sinner’s Prayer” has Been Recently Used in Church History: Does it Really Matter?
First and foremost, there are several examples of “sinner’s prayer” in the Bible as mentioned in this paper. Some might argue for the context and they would say that prayers in those examples are not about salvation. Well, for one, the writer argues that the prayer of the thief on the cross and Jesus’ response to the repentant sinner was salvific–“Today, you will be with me in paradise!”
As to the definition of prayer, the writer argues for semantics–“Semantics: the branch of linguistics that deals with the meanings of words and sentences.” Why does the writer argue for this? Well, what really happened on the cross was a “direct communication” between a sinner to Jesus, the God-Incarnate. It is essentially the same as how we define prayer.
Jesus is now seated on His heavenly throne and the way we communicate with Him and the Father was through prayers. Does anyone suppose that only the thief on the cross has the rights and privileges to express his faith and make a petition to Jesus for his salvation? The only difference between us and the thief on the cross was time. Distance is the same because we can approach God anytime through prayer!
So, the notion that “sinner’s prayer” has been recently used in Church history doesn’t really matter. Besides, when Billy Graham used the “sinner’s prayer”as a way to express and confess one’s faith in Jesus Christ, or anyone preceding him for that matter, and God chose to hear the prayers and petitions of thousands of people repenting from their sins, who are we to critique what God is blessing? Jesus heard the petition of the repentant thief on the cross. Why would he not respond to the prayer of faith and petitions of thousands of sinners in these last days?
“Sinner’s Prayer” and “Easy Believism”
“Easy Believism refers to the view that embracing a minimal mental assent to certain truths or merely verbalizing faith in Christ, without any evidence of spiritual transformation, is sufficient for genuine salvation.” “Sinner’s prayer” or “repeat after me-prayer,” for Calvinists, is a type of easy believism. Some preachers, they say, make them believe that they are saved by the very prayers they prayed.
Again, it was already explained above that “sinner’s prayer” is not the means of salvation. God’s grace is. Now, one may observe the the similarities between the “prayer”of the the thief on the cross and the “sinner’s prayer” (see Luke 23:39-42):
Personal acknowledgment of sin - “Our (condemnation), however, is only right, because we are getting what we deserve for what we did (GNB).”
Faith in Jesus as the righteous King - “this man has done nothing wrong… Jesus, remember me when you come into your kingdom (ESV).”
Faith in Jesus as the resurrection and the life - “Jesus, remember me when you come into your kingdom (ESV).”
Again, with this simple expression of faith and humble petition, Jesus granted the thief's request and promised him life in eternity with Him. Now, compare this to a typical “sinner’s prayer:”
God, I know that I am a sinner. I know that I deserve the consequences of my sin . However, I am trusting in Jesus Christ as my Savior. I believe that His death and resurrection provided for my forgiveness. I trust in Jesus and Jesus alone as my personal Lord and Savior. Thank you Lord, for saving me and forgiving me! Amen!
The writer argues that the above petitions (the thief’s and the “sinner’s prayer’) are essentially the same. If anyone would argue that “sinner’s prayer is “easy believism,” then this becomes a direct attack to Jesus Christ because he answered the short prayer of the thief and, for only a very brief period of time, setting aside discipleship and changed life, Jesus assured him of life together with Him in paradise. This is not to undermine discipleship and transformation. God is going to make it happen to the repentant thief had he been given the chance to live on earth for some time.
The point of the matter is this, we cannot put God in a box and determine for ourselves how he would deal with sinners. The example of the thief on the cross teaches us that “sinner’s prayer” is acceptable to God. He is the Judge and the Savior and He will do as He wishes–whether or not He is going to answer a short prayer by a repentant sinner with grace, it is all up to Him!
What about “repeat after me-prayer?” Well, the writer argues that this is related to the question raised by the audience of apostle Peter, “Brothers, what shall we do?” Then Peter told them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Fortunately, Peter was speaking largely to the dispersed Jews who already knew what repentance means, at least in the Old Testament sense (change of action). The Jews also see regularly how the priests observe baptisms. But for many of us who are not familiar with the Bible, there is a need to guide our audience on how they would repent and confess their faith in Christ. One of the ways we guide them is through the “sinner’s prayer.”
Repeating after the prayer is as simple as guiding a repentant sinner who might have the same question asked by the Jews, “what shall I do?” Whether this question is asked or not, the hearer needs to respond to the gospel in repentance and faith. Is it wrong to initiate the next steps? Besides, the sinner who prays the prayer, as dictated, is fully aware of the words he utters. When he makes the prayer his own and takes it to heart and mind, would not God consider the words his own? Would not God listen and act as He pleases?
Conclusion
The writer is aware that illumination may happen instantly as one hears the gospel. God will bring to light his truth to anyone who listens with his ears open–“he who has ears to hear, let him hear (Matt 13:9)!” Faith is already being stirred up as a sinner listens and understands. But still, one needs to respond to God's call to repent (change his mind) and he needs to confess his faith and full trust in Jesus Christ as Lord and Savior, just what the thief on the cross did.
Paul Washer once said, “(sinner’s prayer) has sent more people to hell than anything else on the face of the earth." On the contrary, the thief on the cross was a sinner whom Jesus saved because he repented and believed. How did he confess his faith? By talking to Jesus directly–through a simple prayer of petition and faith!
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