In the early ministry of Jesus large crowds gathered hoping to catch a glimpse of the miraculous.  The fame of Jesus spread like wildfire as people spoke of the wonders and signs they had seen.  Water was turned to wine, the Samaritan woman had her life story told, a man with an infirmity of thirty eight years was made whole, five thousand were fed with a few barley loaves and a couple small fish.  While He grew in popularity, Jesus’ teaching became more difficult for the crowds to grasp.  The people longed to see miraculous signs but Jesus was concerned about the spiritual.  They were interested in wonder and amazement, Jesus was concerned about their souls.  They were no longer on the same page and many, not understanding the importance of the life of Christ, quickly grew dissatisfied and walked away.  At this point in His earthly ministry Jesus asked His disciples, “Will ye also go away?” (Jn. 6:67).  Peter’s response echoes a truth that will stand after heaven and earth have passed away: “Lord, to whom shall we go? thou hast the words of eternal life.  And we believe and are sure that thou art that Christ, the Son of the living God.” (Jn. 6:68-69).

Peter, for all of his shortcomings, understood the importance of following Christ.  His blessed confession that Jesus is the “Christ, the Son of the living God,” was prompted by the realization that no one else could provide directions for eternity.  This is not the only occasion in which Peter utters the marvelous confession. Remember when Jesus asked the question, “Who say ye that I am?” (Mt. 16:15).  Peter responds promptly, “Thou art the Christ, the Son of the living God.” (Mt. 16:16).  As we mull over Peter’s expression of faith we must consider our own lives.  Have I made the good confession?  Is it necessary? What must I confess?  Let us search the Scriptures that we might come to an understanding of what confessing Christ entails.

Confession Is Necessary For Salvation

The Apostle Paul provides insight into the necessity of confession in Romans 10:9-10. He writes, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”  Clearly, one must confess Jesus if one wishes to be saved.

This is not just any old verbal statement that Jesus is the Christ, the Son of God; it is an expression of faith.  Faith and confession are interlinked.  It is ludicrous to confess something one does not believe.  In the truest sense of the meaning, when one has faith, it is impossible not to confess it. Confession is an utterance of an individual’s faith, developed within their heart, of the resurrected Christ.  Had Jesus not come forth from the grave then Christianity would not be a valid religion.  Had Jesus not resurrected then His death on the cross would be just another unfortunate abuse of justice suffered at the hands of Roman soldiers.  But on the third day Christ came forth, proving His supreme power over death, hell and the grave.  As one examines the evidence for the resurrected Christ, recognizes their truths and develops deep convictions concerning the death, burial and resurrection, it should prompt them to take a stand.  Jack Cottrell says, “Belief in Christ’s resurrection is naturally linked with confession of his Lordship, since in the NT his resurrection and Lordship are inseparable.  As the final and victorious stage in his battle against death and Satan, the resurrection is the supreme and conclusive expression and validation of the Lordship of God the Son in his incarnate form as Jesus of Nazareth.  Because of the resurrection there can be no doubt that this man is, in Thomas’ words, ‘my Lord and my God’ (Jn. 20:28).”

The term “confession” used in verse ten is defined by Arndt and Gingrich as, “declare (publicly), acknowledge, confess, also confess that one is something.”  The definition fits with the immediate context, for in verse nine the confession is to be “with thy mouth.”  Paul reminds Timothy that he had “professed a good profession before many witnesses.” (1 Tim. 6:12).  Timothy’s confession in this passage was not a continual action, but one necessary to fulfill a step in the plan of salvation.  That which is to be confessed is Jesus.  Based upon the evidence surrounding the life of Christ one can confess that Jesus is the Lord.  According to C. E. B. Cranfield the phrase “Lord Jesus” is described as, “Jesus is Lord.  The confession is the acknowledgment that Jesus shares the name and the nature, the holiness, the authority, power, majesty, and eternity of the One and only true God.”  We shall discuss in a moment the example of a proper confession.

Such a confession is unto salvation.  The term “unto” is a preposition from the Greek word eis which means “into, to, towards, for, among” (Thayer).  This is the same word used in Acts 2:38, where Peter states, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…”  No wonder Jesus made the statement, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” (Mt. 10:32).

We should not come away from this passage thinking only belief and confession are necessary for salvation.  Such is a fatal mistake made by many in the denominational world.  Faith and confession are clearly necessary for salvation, however, one must continue to search the Scriptures to see what else is required.  According to the Lord Himself there are other necessary steps such as repentance (Lk. 13:3) and baptism (Mk. 16:16).  To take the Roman passage as absolute is to forsake Biblical reasoning.  Thus, when we consider all the New Testament says about salvation, we understand faith, repentance, confession and baptism are all essential.  However, salvation does not end at the baptistery.  One takes these steps in order to receive the “remission of sins” (Acts 2:38) and to be put “in Christ” (Gal. 3:27), but one must remain faithful and obedient to God’s will until death or the return of Christ (Rev. 2:10).

What Should I Confess?

The Bible contains many examples of those confessing their faith in Jesus.  Consider what we have noted about Peter: “And we believe and are sure that thou art that Christ, The Son of the living God” (Jn. 6:69).  “Thou art the Christ, the Son of the living God” (Mt. 16:16).  Peter, from personal experience and eyewitness accounts, was willing to confess the Lord.  He understood full well the implications of who He is and the importance of such an acknowledgement.

John the Baptizer, cousin and forerunner of Christ, knew his preaching would become less important while Christ’s would become much more important.  John swayed the hearts of many with powerful spoken words, yet he realized his message was prepatory and would soon fade as the real soul saving message took hold.  John declared, “This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace.  For the law was given by Moses, but grace and truth came by Jesus Christ.  No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jn. 1:15-18).  In Bethabara beyond Jordan priests and Levites came questioning John.  John denied he was the Christ, insisting he was simply “the voice of one crying in the wilderness” (Jn. 1:23).  When he caught a glimpse of Jesus he made the magnificent proclamation, “Behold the Lamb of God, which taketh away the sin of the world” (Jn. 1:29).

Doubting Thomas made the marvelous confession based on the undeniable evidence.  The disciples were extremely excited after seeing the resurrected Lord, however Thomas, who was not with the disciples to see the Lord, refused to believe.  There was nothing which could sway him unless he could see with his eyes the nail pierced hands, the spear thrust side and be able to touch the wounds of the Lord.  A little more than a week had passed and Jesus finds Himself amongst the disciples and tells Thomas, “Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing” (Jn. 20:27).  Following the encounter Thomas declared, “My Lord and My God” (Jn. 20:28).

All the examples noticed so far were confessions made in the presence of the Lord Himself.  Unfortunately, we are not privileged to keep company with the Lord, thus, we cannot confess Him in the same manner.   What are we to do?  Thankfully, we find an example of a Eunuch from Ethiopia who made such a confession.  The evangelist Philip was sent by an angel to the Eunuch.  He found this man reading one of the the most recognizable prophecies regarding the Messiah in the Prophet Isaiah (Isa. 53).  “Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.  And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?  And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God” (Acts 8:35-37).

Notice the confession made by the Eunuch: “I believe that Jesus Christ is the Son of God.”  He begins the confession by using the personal pronoun “I,” allowing us to understand this is a personal, individual confession.  This is not merely something someone else believes; it is the deep conviction of the confessor’s own heart.

The thing acknowledged is Jesus Christ is the Son of God.  McGarvey states, “Both the custom of confessing Christ, and the formula employed, originated in the most natural way, and without any positive precept. Jesus appeared in Galilee and Judea, proclaiming himself the Christ and the Son of God. As men became convinced of his claims, they would say, ‘I believe that he is the Christ.’ Others would say, “I believe that he is a prophet, but I deny that he is the Christ.” Thus the confession or denial of this proposition was the first mark of distinction between believers and unbelievers.”

There are some textual difficulties with the confession rendered thus we do not have a set formula for confession.  However the words uttered by the Eunuch are very typical of the first century Christians.  Oscar Cullman remarks, “Before a man was admitted to Christian fellowship by baptism, he made a public confession of his new faith, probably in response to some definite question asked of him about his beliefs.” It is necessary for some kind of confession to be made for the one conducting the baptism needs to know the one being immersed understands their actions.  David Roper adds, “Since early Christians did not baptize anyone who did not believe in Jesus, how could they find out if a prospect for baptism believed?  What is more natural than asking if the sinner believes – and what is more natural than the sinner’s replying?”

Conclusion

The good confession of Christ was readily admitted by many in Biblical times and still stands today as essential to our salvation.  The wonderful proclamation that Jesus is the Christ, the Son of God represents the true reflection of one’s inner being.  Undoubtedly, we recognize the coming day in which “every tongue should confess that Jesus Christ is Lord.” (Phil. 2:11).  Let us not wait to the final day but instead bodily proclaim, “I believe Jesus Christ is the Son of God.”

Article by: Brad Shockley

Many people in the world and even many who claim to be Christians are busy trying to redefine the word sin so that they can live as they please and assure their consciences that their behavior is innocent.  For example, in the minds of many, murder has been renamed abortion.  For others, homosexuality has become an alternative lifestyle.  Adultery is practiced under the guise of open marriage.  The list goes on and on.

Yet, the Word of God is very clear about the definition of sin.         First John 3:4 says, “Whosoever committeth sin transgresseth also the law:  for sin is the transgression of the law.”  To transgress the law is to break the law or to violate it.  Literally, it is to pass over or go beyond the limit or boundary.  Fundamentally, sin is described as lawlessness.  In this passage it is viewed as defiance.

That God is love, according to I John 4:8 does not mean that He has no rules and regulations for His family.              I John 2:3 says, “And hereby we do know that we know him, if we keep his commandments.” I John 3:22 says, “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”  Chapter 5, verse 2 contributes this:  “By this we know that we love the children of God, when we love God and keep his commandments.”

It is true that God’s children are not in bondage to the Old Testament law, for Christ has set us free and given us liberty (Gal. 5: 1-6).  But God’s children are not therefore free from law.  They are “not without law to God, but under the law to Christ” (I Cor. 9:21).  According to Romans 8:2, it is “the law of the Spirit of life in Christ Jesus” which has made us free from the Law of Moses.  Furthermore, Paul says in regard to the New Testament scriptures that we are “not to think of men above that which is written” (I Cor. 4:6).  Clearly, the Word of God is to reign supreme in the life of the Christian.  The New Testament sets his limits and boundaries.  It is God’s law for His children today and they are expected by God to obey its commandments.

When the Christian goes beyond the rule, or breaks or violates it, he has sinned.  It is basically a matter of will.  When we assert our will in opposition to God’s will it is rebellion, and rebellion is the root of sin.  It is not simply that sin reveals itself in lawless behavior, but that the very essence of sin is lawlessness.  No matter what his outward action may be, a sinner’s inner attitude is one of rebellion.  Therefore, according to 1 John 3:4, sin is the overt action of breaking or violating a commandment of God revealed in the New Testament.  It is to disobey any rule given by God.

However, there are several other passages in the New Testament which regulate sin.  James 4:17 says, “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”  This verse describes the opposite reaction to God’s will that is seen in I John 3:4.  In this preview, there is no active disobedience.  That is, no law is broken or violated.  Instead, the believer here has refused to act.  He knows and understands the commandment of God.  He recognizes that the right thing for him to do is to do the good thing commanded.  Yet he does not do it.  He falls short of the action required by God.  He simply does not do what he knows he should do.  From this passage, we learn that to fail to assemble together with the saints on the Lord’s Day to worship God according to His will is just as sinful as committing adultery or murder.  The former is sinful because he did it not.  The latter is sinful because he did it.

As always, in every religious matter, it is the New Testament which regulates the good we should do in order to avoid sin.     “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:  That the man of God may be perfect, thoroughly furnished unto all good works,” (II Tim. 3:16-17).

To fail to do what the New Testament teaches that we should do is sin.  Romans 14:23 adds this to our composite view of what sin is:  “For whatsoever is not of faith is sin.”         Contextually, the writer here is addressing matters about which there is no positive, divine law either requiring or forbidding some behavior.  He is dealing with matters of indifference.  One may do them without sinning (Rom. 14:22) and another may refrain without sinning.  However, if in performing this action we violate our own conscience, we have sinned.  It is a sin for the Christian to violate his conscience.  This is not to teach that our conscience is an infallible guide, for it is not.  We must always allow the Word of God to mold, shape, instruct, correct, and educate our conscience.  Nevertheless, Paul is clear that it is a sin to violate our conscience.

Consequently then, sin is to break the law.  It is to disobey God’s commands revealed in the New Testament.  It is to act contrary to what is written.  By the same token, it is also a sin to fail to do what we know is good — to fall short of what the New Testament requires.  Furthermore, in matters of indifference we must be scrupulously careful to avoid violating our conscience.  “For whatsoever is not of faith is sin.” (Rom. 14:23)

Finally, the apostle said, “All unrighteousness is sin” (I Jn. 5:17).  Any action or thought which is contrary to the system of righteousness revealed in the gospel or the New Testament (Rom. 1:16-17) is sin.  Christians must make every effort to avoid sin in their lives.  Unbelievers must become Christians in order to be forgiven of their sins.

WHO IS GUILTY OF SIN?

We have established the New Testament definition of sin.  We discovered that there are chiefly four passages in the New Testament which regulate sin.  I John 3:4 teaches that sin occurs when God’s law is violated or broken.  When men go beyond the limits of God’s law, they have transgressed God’s will and are guilty of sin.  In James 4:17, the scriptures further delineate sin by teaching that sin also results when we fail to do that which we know it is good to do.  The third passage we used to define sin was Romans 14:22 which indicates that men sin when they violate their consciences.  Finally, we noted that according to I John 5:17, “all unrighteousness is sin.”

Accepting all of this as true, we are compelled to discover who it is that is guilty of sin.  Paul answers this question at length in the first three chapters of Romans.  (Romans 1:18 – 3:23)  Having set forth the theme of the book in Romans 1:16-17, which is that the gospel is “the power of God unto salvation” because in the gospel is revealed the system by which God makes men righteous, Paul there begins to demonstrate who it is that is in need of the salvation offered in the gospel.  More practically, he establishes just who is guilty of sin.

In his first argument (verses 18-32), he reveals that the Gentiles are lost.  All of the Gentiles, if they be without Christ, without the gospel, and without the forgiveness of their sins, are doomed.  They are without hope and are miserably lost and undone.

He points out that they are guilty of idolatry and that there is no excuse or justification for such a sin.  “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead,” (1:18-25).  Not only that, but because they “changed the glory of the incorruptible God into an image made like to corruptible man, and to birds and four-footed beasts, and creeping things,” (1:23).  God gave them over to all manner of sexual perversions, such as homosexuality and lesbianism.  Finally, since “they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient,” (1:28).  Paul then gives a list of a whole slew of sins of which they were guilty (1:28-32).

Even though the Gentiles had no written law from God, they were guilty of all of these sins and “they were without excuse,” (1:20).  They had violated the moral code which God had created innately within the spirit of man.  Their sins according to verse 26 were against nature.  All of the Gentiles, every one, were guilty of sin and without Christ were lost and doomed to hell.

In chapter 2, Paul turns the same accusing finger toward the Jews who, up until now, must have been feeling pretty smug.  He begins in Romans 2:1: “Therefore thou art inexcusable, O man whosoever  thou art that judgest:  for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.” We know that in this section he is castigating the Jews because in verse 17 he says, “Behold, thou art called a Jew.”  The Jews, he said, were guilty of all the sins the Gentiles were, and with even less justification.

After graphically pointing out that the Jews too were subject to the judgment of God; that “there is no respect of persons with God,” (2:2-11); and that the haughty and self- righteous Jews were guilty of the very sins they preached against (2:17-29), he explains that their sins, if anything, were worse because they had many advantages over the Gentiles.  In chapter 3:1-2, he says: “What advantage then hath the Jew?  or what  profit is there of circumcision?  Much every way:  chiefly, because that unto them were committed the oracles of God.” The Jews possessed a more full written revelation of God’s will, which was given to them by divine inspiration.  If the Gentiles had no excuse for sin (1:20), the Jews had even less than no excuse.

Paul then begins to conclude his argument.  Speaking of both Jews & Gentiles, he says in chapter 3:10-18 in quotation after quotation from the law of Moses: “As it is written, there is none righteous, no, not one:  There is none that understandeth, there is none that seeketh after God.  They are all gone out of the way, they are together become unprofitable; there is none  that doeth good, no, not one….” On and on he goes with scathing condemnations of all men-both Jew and Gentile alike.

Finally, he concludes in verse 20 with respect to the Jews.  “Therefore by the deeds of the law there shall be no flesh justified in his sight.”  Then, in verse 23, he nails home the point.  He says that there is no difference on this matter of who is guilty of sin–no difference, that is, between Jew and Gentile.  “For all have sinned, and come short of the glory of God.”

All men of every race, of every tribe, of every tongue and kindred and nation – Jew and Gentile – are in desperate need of the gospel which bringeth salvation.  All men have sinned.  “There is none righteous, no, not one,” (3:23).

This fact is precisely why it is so important for men and women everywhere to hear the gospel of Jesus Christ and to accept and obey it.  Romans 11:32 says, “For God hath concluded them all in unbelief, that he might have mercy upon all.”  Or as it is styled in Ecclesiastes 7:20:  “For there is not a just man upon the earth, that doeth good and sinneth not.”

In sounding the bell of caution and attempting to realign the spiritual lives of the Corinthians, Paul writes, “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea;” (I Cor. 10:1-2). The Corinthians had become lackadaisical in their spiritual lives. They were haughty concerning their spirituality and had forgotten some very important principles for Christian conduct and worship. To correct these errors, the apostle brings to remembrance one of the greatest events the Israelites ever experienced. In recalling the remarkable and miraculous divide of the Red Sea, the escape from the Egyptians, and the Jews’ new found freedom, Paul undoubtedly conjured up fond memories for the Corinthians. The story of God delivering Israel from Egyptian bondage through the ten plagues and the crossing of the Red Sea is one of the most inspiring stories in all of history. The Christians at Corinth knew well how the events transpired and the deep meaning they held for those longing to find freedom.

In 1 Corinthians 10:1-2, Paul establishes some important parallels for the Corinthian’s consideration:

1. Just as the children of Israel were baptized unto “Moses in the cloud and in the sea,” the Corinthians were baptized in water into Christ.
2. Just as the children of Israel ate “spiritual meat” and drank “spiritual drink” (I Cor. 10:3-4), the Corinthians communed on the Lord’s day, partaking of the bread and cup.

Paul’s point is that although the Corinthians had been baptized and observed the Lord ’s Supper, they were not eternally saved without any fear. They had taken some significant steps by obeying the gospel and remembering the sacrifice of Christ through a very important memorial, however it was necessary for them to continue living a faithful life.

The Israelites had taken similar steps in their journey. One would assume all was well with the spiritual lives of the Israelites. They had been delivered from the Egyptians, baptized unto Moses, given the Ten Commandments. Certainly they would know how to properly conduct their lives, yet “with many of them God was not well pleased: for they were overthrown in the wilderness” (I Cor. 10:5).

In like fashion, the Corinthians were on a dangerous path. They had divisions in the congregation (1:10-16), were carnally minded (3:1-4), were tolerating unimaginable fornication (5:1), had to be reminded of unrighteous living (6:9-11), and demonstrated intolerance toward the consciences of others (8:4-13). The list continued to grow of the immoral, intolerable, perverse unchristian behavior in their midst. Here Paul uses the story of the fallen Jews to warn the Corinthians to “take heed” lest they fall (I Cor. 10:12). The eternal conditions of their souls were at stake.

The baptism of Moses is a unique event that is often overlooked. The story itself is recorded in Exodus 14 and is worthy of our time and attention.

Deliverance From Bondage / Sin

God selected a leader to guide the Israelites from the heavy hand of Pharaoh. With God’s providential guidance, Moses led the Israelites from bondage to freedom. Exodus 13:17-18 records, “And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. The entire Israelite nation had known nothing of life or freedom. Their entire existence consisted of serving the Egyptians, yet things changed when God delivered His people from the cruelty of slavery.

Just as the Israelites were able to escape from bondage to enjoy freedom, today we have the opportunity to take advantage of God’s grace. God has provided any who desire to obey Him with the opportunity to find the forgiveness of sin–baptism is the means. On the day of Pentecost, Peter preached a heart-pricking sermon. His audience realized the need to do something with their lives because their spiritual state was lacking. In response to the wonderful question, “What shall we do?” Peter proclaims, “…repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…” (Acts 2:37-38). When an individual submits themselves to the gospel call through baptism, they find the remission (forgiveness) of sins.

On the dusty road leading to Damascus, Saul of Tarsus had an encounter with the Lord. Obeying the Lord’s command, he went into the city and soon met the acquaintance of Ananias. The words of Ananias were quick, powerful and to the point, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Saul was simply told to be baptized to “wash away thy sins.” We could go to great lengths discussing the theological implications of these two passages as well as defining terms in the original Greek; however, it is easier to let the scriptures speak for themselves. The Bible very plainly teaches baptism for the forgiveness of sins.

Salvation

Not long after the Israelites left the land of Egypt and started their journey, Pharaoh had a change of heart. He sent his army to bring the children of Israel back. It would be difficult to imagine the abrupt emotional change of the Israelites as they looked over their shoulders and saw the world’s most powerful army in pursuit. Excitement was suddenly replaced by fear. However, God would not allow the army to conquer His people, and so their salvation occurred that very day. Moses writes, “But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore” (Exodus 14:29-30). God led His children safely across the dry sea bed while the Egyptians were met with death.

When an individual is willing to submit to the watery grave of baptism, they find salvation. Jesus teaches the importance of baptism in connection with salvation: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). Jesus’ words are unerring. Jesus is providing His disciples the necessary information to go into the entire world proclaiming the gospel. When they began evangelizing, they taught the precious death, burial and resurrection of Jesus Christ and the culminating act of baptism to those they came into contact with.

In Acts 8 we have the record of the Eunuch reading and studying the scriptures. When Phillip arrived, he “began at the same scripture, and preached unto him Jesus” (Acts 8:35). As they traveled along they came across a certain body of water and the Eunuch asked, “What doth hinder me to be baptized?” (Acts 8:36). In Philip’s explanation of Jesus, he included the critical subject of baptism. The Eunuch realized the importance of baptism to his salvation and made no haste. Verse 38 tells the conclusion, “And they went down both into the water, both Philip and the eunuch; and he baptized him.”

Peter proclaims salvation in the act of baptism, “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:” (I Peter 3:21). Considering all that the scriptures record concerning baptism, it is undeniable its connection to salvation. The ramblings of television and radio personalities do not change God’s word. Baptism is a necessary step in order to be saved.

Saved – Not Once and Always

It is difficult to understand why the Israelites turned from God. Paul explains, “But with many of them God was not well pleased: for they were overthrown in the wilderness” (I Cor. 10:5). They were eyewitnesses to some of the greatest miracles ever performed in history. They were the ones who walked across the dry sea bed. Yet many lived in a way that was contrary to God’s commands.

People often erringly conclude that once someone is baptized, there is nothing left that must be done to obtain salvation. The Bible, however, teaches that the battle is not finished when one is baptized. Indeed, that is when it begins! After baptism there is still a faithful life to live for the Lord. That opportunity also brings the possibility of falling away and losing one’s salvation. The Hebrew author states, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (Heb 3:12-14). It is possible for a person who has a relationship with God to leave that relationship. It is the deceitfulness of sin which brings an end to such a relationship. It is the decision of the one in the saved condition to turn from God and His ways. This is a terrible tragedy.

Peter describes the true state of believers who fall away when he says, “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (2 Pet 2:20-21). Peter points out the possibility of how one, after escaping the pollutions of the world, can become entangled again therein. A truly sad state of affairs when one knows the truth yet turns from a holy life to ungodly living. The proverb is so true, “The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (2 Pet. 2:22).

Conclusion

Paul’s brief parallel of the Corinthian condition with that of the Jews during Exodus serves as a warning to all Christians. Although we begin on the path of salvation through baptism, God demands that we remain faithful to Him and His laws in order to make it into the Promised Land.                             

Article by: Brad Shockley

The Lord’s Day assembly of the church was authorized by Christ, set in motion by the apostles, honored by disciples of all ages, and fully recognized as a sacred obligation for all Christians by the inspired writer of the book of Hebrews (10:25).

The assembly is an indispensable part of Christianity with at least a three-fold purpose. It allows Christians to worship God in a corporate capacity (Jn. 4:24), it is a source of mutual edification among Christians (1 Cor. 14), and it provides mutual exhortation necessary for Christians to maintain their faithfulness (Heb. 10:24; Cf. 3:13).

Note the connection between “forsaking the assembling of ourselves together” and the “sin” of apostasy in Hebrews 10:26. The author of Hebrews repeatedly points out the dangers of falling away (2:1-4; 3:12-14; 6:1-8), and forsaking the assembly is regarded as a visible sign of such apostasy.

At the time of the writing of Hebrews, however, some were already abandoning the assembly for various reasons, including persecution from Jews which tempted disciples to forsake Christianity altogether and to return to some form of Judaism (Cf. chapters 7-9; 12:4; 13:9ff).

In addition to this abandonment, the assemblies also suffered from misuse and abuse in the early church. The Corinthian church perverted the assembly by making a common meal of the communion (1 Cor. 10-11). They also abused the spiritual gifts they had received and were using them in the assembly in such a way as to cause confusion and chaos at the expense of edification (1 Cor. 12-14).

Since that time the assembly has continued to suffer abuse, de-emphasis, and abandonment in many different forms. Christians continue to quit the church completely for various reasons and their absence from the assembly is a tangible sign of their apostasy. Most churches also have their share of Sunday-Morning-Only Christians—Christians who feel compelled to assemble on Lord’s Day morning, but who do not understand the privilege and benefits of participating in other assemblies.

Other abuses have resulted from the belief that the apostles’ doctrine, fellowship, breaking of bread, and prayers (Acts 2:42) are no longer effective as an agenda for worship, and that Sunday School or “children’s church” are more relevant and understandable, and often more entertaining, especially for children.  The proponents of this practice believe that young people should be separated from their parents when they enter the church doors on Sunday morning, and go to services or classes with their peers while their parents participate in the main worship without them. There are a variety of similar scenarios where the bottom line is that in many churches the family does not worship together. Proponents of this practice argue that young people will be more likely to stick with the church over their lifetime if it is geared more to them when they are young. However, hard evidence shows today that they are mistaken.

Religious education expert James W. Write says that studies reveal children who worship regularly with their parents are more likely to worship consistently as adults than children who grow up primarily attending Sunday School or children’s church (Religious Education Press).

Some churches are finally recognizing what is the irony of splitting up already fragmented and overstressed families on Sunday morning. Some of these churches have begun a movement to change course and bring families together for worship, and yet they continue to run into resistant parents who believe it is the Sunday School’s job, not their job, to teach their children the truth of the Bible.

Host of  “It Takes A Parent,” radio show on WYLL in Chicago comments on the above dilemma by saying, “It’s ironic to me that some of the very same people who are adamant that they should be integrally involved in their child’s secular education want to leave the child’s religious education entirely up to the church experts. But since no one loves or lives with our kids like we do, this has to be our job more than anyone else’s. We churchgoing parents of every stripe need to be sitting down with our children on a regular basis and teaching them the doctrines of our faith (not just Bible stories) so they can absorb more of the lessons they learn in the worship service. We need to be praying with and for them. We need to not just be living out our faith at home, but talking to our children about it.”

You talk about a couple of novel ideas! Experts have decided that it is more profitable to keep the assembly of the church undivided, parents and children together, while the body is being edified, and that parents ought also to teach their own children at home. Of course, that is precisely the pattern God designed for us in the beginning. The church is to assemble “in one and the same place; at the same time, together” (1 Cor. 14:23; 1 Cor. 11:18; Heb. 10:25), for corporate worship, mutual edification, and exhortation, and parents are to teach their own children at home (Eph. 6:4; Deut. 6:6-9).

Article by: Carl Johnson

How we spend our time, determines where we spend eternity. We live our lives one moment at a time, and time is running out. We do not know the day of our death or the day of the Lord’s return, but we do know it is one day nearer than it was yesterday. “Take heed, watch and pray; for you do not know when the time is” (Mark 13:33).

All our future plans are conditional, and should be humbly placed in God’s hands: “Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, ‘If the Lord wills, we shall live and do this or that'” (James 4:13-15).  This may be our last day. Are we ready to step from time into eternity?

God Holds us Accountable for our Time on Earth

Peter says: “If you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your sojourning here in fear” (1 Peter 1:17). We are pilgrims on earth, traveling toward eternity. When the journey is over, we must give account to God for our time on earth.

Paul gives this warning to some who were on the wrong road: “But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who ‘will render to each one according to his deeds’: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness – indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God” (Romans 2:5-11).

How we use our time on earth determines whether we inherit eternal life or whether we must experience tribulation and anguish because of the just indignation and wrath of God.

Are we seeking for glory, honor and immortality, or are we like the rich fool, well-prepared for everything except eternity?

“The ground of a certain rich man yielded plentifully. And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’ So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods. And I will say to my soul, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.”‘ But God said to him, ‘You fool! This night your soul will be required of you; then whose will those things be which you have provided?’ So is he who lays up treasure for himself, and is not rich toward God” (Luke 12:16-21).

We should use our possessions to make preparations for eternity: “Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:17-19).

Today is the Day of Salvation

Yesterday is past. Tomorrow never comes, except as today.  The only time anyone can be saved is now. Paul reminds the Corinthians of this: “We then, as workers together with Him also plead with you not to receive the grace of God in vain. For He says: ‘In an acceptable time I have heard you, And in the day of salvation I have helped you.’ Behold, now is the acceptable time; behold, now is the day of salvation” (2 Corinthians 6:1,2).

We must make good use of the time we have: “Therefore He says: ‘Awake, you who sleep, Arise from the dead, And Christ will give you light.’ See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil” (Ephesians 5:14-16). “Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Colossians 4:5,6).

Some people will be lost because they want to wait for a more convenient time to start serving God. This was the attitude of the Roman governor, Felix, when Paul preached to him. “Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, ‘Go away for now; when I have a convenient time I will call for you'” (Acts 24:25). As far as we know, that ‘convenient time’ never came for Felix.

Eternal Life is a Gift from God through Jesus Christ

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God” (John 3:16-18).

We have earned condemnation because of our sins: “for all have sinned and fall short of the glory of God” (Romans 3:23). “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).

As Peter said to Jesus, when He asked if they would also leave Him as many others had done: “Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God” (John 6:69).

We must Believe in Jesus and Confess His Name

This is the faith we must have and the confession we must make to inherit eternal life: “(that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes to righteousness, and with the mouth confession is made to salvation” (Romans 10:8-10).

As Paul told Timothy: “Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses” (1 Timothy 6:12).

God’s Promise of Eternal Life Comes to us Through the New Covenant

“And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance” (Hebrews 9:15). The “New Covenant” is the “New Testament.” (Both are the same in Greek.)

The word of God must dwell in our hearts: “Therefore let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. And this is the promise that He has promised us – eternal life” (1 John 2:24,25).

Through the written word, we can have assurance of eternal life, trusting in the promises of God: “And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God” (1 John 5:11-13).

To have this promise of eternal life, we must remain in the doctrine of Christ: “Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son” (2 John 9).

It is not enough to believe, we must also obey: “And having been perfected, He became the author of eternal salvation to all who obey Him” (Hebrews 5:9).

We Must be Born Again

We must repent of our evil deeds and be baptized, that we might be born again, as Paul wrote to Titus: “For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another. But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life” (Titus 3:3-7).

This washing of regeneration takes place when we are baptized, as Ananias told Paul before he became a Christian: “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).

When we rise from the waters of baptism to “walk in newness of life” (Romans 6:4) we continue to grow in faith, looking forward to eternal life, as Jude wrote: “But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 1:20,21).

Eternal Life is our Goal

Many people live as though time were more important than eternity. A Christian knows that even a whole lifetime is as nothing compared with eternity. As Paul said about the hardship he endured for Christ: “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

As time passes, our physical bodies wear out. We grow older with each passing year. This encourages us to place our hope on things eternal, as Paul said to the believers at Corinth: “Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal. For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens” (2 Corinthians 4:16 – 5:1).

We should serve the Lord in such a way that we can have the same confidence Paul had when he knew the end of his life was approaching: “For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing” (2 Timothy 4:6-8).

Are you ready to step from time into eternity? The promise of salvation is only in Christ. If you believe that He died for your sins and that He rose from the dead the third day, if you are willing to confess Him before men, if you are willing to turn away from sin and dedicate your life to God, then: “Why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16). Then you can know that you have eternal life in Christ Jesus our Lord.

Article by: Roy Davison