We have all heard someone say, “It’s enough to make a grown man cry,” implying that the shedding of tears is not a manly thing to do. Studies show that women cry five times a month on the average, while men cry only once a month. It’s surprising that men even admitted to that! After all, here is another saying that is supposed to be true in our culture: “Big boys don’t cry.” However, we must realize that crying under certain circumstances is nothing to be ashamed of, including both men and women, and it is not necessarily a sign of weakness. Indeed, it is part of being human and can be a very natural response.

 It is said that hours before D-day was to begin, the Supreme Commander of the Allied Forces, Dwight D. Eisenhower, visited with the paratroopers of the 101^st Airborne Division to bolster their morale. As he moved among the troops, his heart was heavy because he knew that a 70% casualty rate was possible. At 11:00 P.M., the general stood on the roof of the nearby headquarters and saluted each plane as they took off for France. As they soared passed him, tears filled his eyes– “I’ve done all I can,” he told them, “Now the rest is up to you.” Who would accuse Gen. Eisenhower of being a sissy or too sentimental that day? Although trained in warfare, even a soldier has the right to weep now and then.

 In the Scriptures we read about another soldier, a man who was engaged in a spiritual warfare, and in his field of activity he was as great a soldier as Gen. Eisenhower was. Yes, the Apostle Paul was an old soldier of the cross, fighting “the good fight of faith” (1 Tim. 6:12), for the Lord’s cause. Considering all that Paul suffered in his life (2 Cor. 11:23-28), he was surely a “man’s man” in every sense of the term. He exhorted the Corinthians, “Watch ye, stand fast in the faith, quit you like men, be strong” (1 Cor. 16:13). Only a person who had an appreciation for real manhood would give a commandment like that!

 Yet, there were some things that made Paul cry: “Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews” (Acts 20:18-19). By considering the tears of an apostle, we learn a lot about what was important to this great man of God. Let’s notice one of the things that caused him to weep.

 CONCERN FOR THE CHURCH

 Paul charged the elders at Ephesus to guard the flock for whom they were responsible: “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28). Notice they were first told to keep a watchful eye on themselves, emphasizing at least two points: (1) It takes effort for elders to constantly be aware of the needs of the congregation by keeping themselves mentally and spiritually alert, and (2) elders themselves can become the problem if they don’t remain sound in the faith.

 Here is the reason for Paul’s concern: “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock” (Acts 20:29). Since elders serve as “shepherds” over the local flock (1 Pet. 5:1-4), they are to do as Peter wrote, “Feed the flock of God which is among you, taking the oversight thereof,” realizing that they will someday receive a crown of glory from the “chief Shepherd” for their faithfulness. A shepherd, of course, takes care of the flock by feeding them and providing protection from predators who would devour them. That’s why it is no accident that Paul uses the analogy of a wolf!

 Just as a wolf can strike without warning, slipping in undetected under the cover of night, Paul said that this will be true of some false teachers. Our Lord used this same analogy: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matt. 7:15). This presents the idea that false teachers come disguised, pretending to be something that they are not, and they are often guided by impure motives. How do we recognize them for whom they are? Jesus gave the answer in Matt. 7:20, “Wherefore by their fruits ye shall know them.” If a person is leading souls into error and causing strife in the church, you can know that a wolf is in our midst! As Tit. 1:11 puts it, their “mouths must be stopped.”

 CHARACTERISTICS OF WOLVES

 The following characteristics demonstrate how the wolf fits perfectly in the picture that Paul is painting for us: Wolves are very adaptable– They can live in almost any climate and are adaptable to all natural environment. Likewise, false teachers enter in among brethren and quickly become an integral part of the congregation. They know how to move in and out of the flock without being hardly noticed, they can fit in with any group regardless of doctrinal differences, and they do what they have to in order to push their agenda. Also, wolves can have many colors and various kinds of fur. Their fur can vary from gray to brown, while some are pure white on the Arctic plains or red to jet black in the sub-Arctic forests.

 Since wolves have the advantage of taking on different forms, this gives them the uncanny power to infiltrate and take control at the opportune moment. So it is with the false teacher! One of the greatest advantages of “wolves” in the church is that they will lead you to think that they believe exactly what you believe, but they are spreading false doctrine privately and sowing seeds of discord. Yes, dishonest tactics are often used in order to deceive the unsuspecting, giving themselves time to gain a foothold among brethren. Sometimes the false teacher distracts people by getting them to focus on the wrong things, enabling him to do his work undetected for a period of time. Edwin Morris, one of our faithful preachers of years gone by, once approached a preacher who was becoming more and more liberal in his views.

After asking him what he believed on the topic of fellowship, the obscure answer was given, “Oh, I believe what I’ve always believed about it.” Recognizing that this was nothing more than a dodge, Bro. Morris said that he insisted on a straightforward answer from him. He had learned that everything is not always as it appears to be!

 Wolves have a big appetite– With 42 teeth, including four fangs at the front of the mouth to wound, grab, and kill prey, its large stomach can eat as much as 20 pounds of food at one time. So it is with “wolves” in the church! “Not sparing the flock,” as Paul put it, their intention is not to hurt only a few, but to devour the whole church. Here is what they are really trying to accomplish: “Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:30). It’s significant that the word “disciple” is used because it indicates that they want to make followers of themselves. While we can only be a true disciple of Christ by continuing in His word (John 8:31), false doctrine makes us followers of men instead of followers of Jesus.

 IMPORTANCE OF DOCTRINAL PURITY

 Knowing that an apostasy was coming, this saddened the heart of the Apostle Paul: “Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears” (Acts 20:31). This is what made Paul weep. He shed tears out of concern for the doctrinal purity of the church. What about us?

Article by: Billy D Dickinson

Nehemiah embodies what a leader is in God’s service. Nehemiah’s selfless sacrifice and the extraordinary measures he took to help the people of Jerusalem display his concern and love for God’s people. Even when opposition arose and threats were hurled, Nehemiah remained strong and finished rebuilding the walls of Jerusalem.

The story begins with Nehemiah hearing from his brother of the deplorable shape Jerusalem was in. The report follows: “The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire” (Neh. 1:3). Upon hearing the wretched state of the people and their city, Nehemiah wept, mourned, fasted and prayed. Determined to do right, Nehemiah set off on a course to make a change in Jerusalem.

After pouring his heart out in prayer Nehemiah abruptly makes the following statement, “For I was the king’s cupbearer” (1:11). A cupbearer may appear to be a mundane position, somewhat like the job of a butler or maid. After all, his duties only required him to get the king’s wine and perhaps taste it from time to time. However, a cupbearer was a very important task which came with considerable rankin the Persian Empire. The cupbearer was well trusted by the king. If anyone had the power to bring harm on the king it was his cupbearer. It was the responsibility of the cupbearer to safeguard the king’s drink, possibly saving the king’s life!

On a particular day while serving the king, the king noticed something amiss. King Artaxerxes said, “Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart.” (2:2). Nehemiah responded, “Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?” (2:3). After hearing of his loyal servant’s distress, Artaxerxes grants Nehemiah’s request to rebuild the city walls.

With an overwhelming task confronting them, Nehemiah rallied the people and rebuilt the walls surrounding Jerusalem. Although the physical construction of the walls was the occasion, something far more monumental transpired: the reconstruction of their spiritual lives. Let us take a closer look at some of the leadership traits possessed by Nehemiah.

Visionary

Nehemiah was a visionary. He could see what needed to be done and had the vision to see the task through. When the king asked what he wanted he said, “If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it” (2:5). He understood the parallel between rebuilding the city walls and rebuilding the emotional, mental, social and religious lives of the people. His vision motivated the people, as well as himself, to overcome large hurdles. He understood well the proverb, “Where there is no vision, the people perish” (Prov. 29:18).

Selfless

Nehemiah was selfless. He cared more for his people in Jerusalem than he did himself. He was willing to leave the position of cupbearer, apparently a well-compensated one (5:14-15, 17), to help the people rebuild the city walls. His request was, “…that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it” (2:5). His selfless attitude is seen in his willingness to leave the comforts of the king’s court, travel to Jerusalem, and endure all the rigors of life in Jerusalem, a dilapidated and difficult place to live at this time.

After riding around the city inspecting the gates and wall he told the officials, “Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.” (2:17). After being jeered by some of their enemies he said, “The God of heaven, he will prosper us; therefore we his servants will arise and build” (2:20). Notice the language he used—the pronouns “we” and “us” show his ownership in the city and the project. Nehemiah selflessly made the problems of Jerusalem his problems. This is a critically important quality of leadership.

Dedication

Nehemiah was dedicated. When Sanballat and Geshem, the nemeses of Jerusalem, came calling Nehemiah realized they, “thought to do me mischief” (6:2). Nehemiah’s reaction shows his dedication to the job: “And I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?” (6:3). He remained focused and did not let Sanballat and Geshem deter the work.
Man of Prayer

Nehemiah was a man of prayer. The world may never view a prayerful heart as a desirable leadership trait, but God does! After receiving word of the pathetic state into which Jerusalem had fallen, he started praying. “And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven… Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man” (1:4, 11). Most of the first chapter is devoted to his prayer to God in which he confessed sin and asked for a measure of help.

Piety

Nehemiah was pious. To be pious is to be reverent and/or religious. Another characteristic the world may not view as important however it is critical in the grand scheme of eternity. Nehemiah’s piety is seen in his prayer in 1:5-9:

And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments: Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father’s house have sinned. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations: But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.

It is also seen in his reaction to their profaning of the Sabbath in 13:15-19:

In those days saw I in Judah some treading wine presses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day: and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath. And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day.

With a mind set on business and daily affairs they were neglecting worship to God. Upon realizing the tragic mistake of profaning the Sabbath Nehemiah sets out to prevent it from happening again.

Organized

Nehemiah was organized. He had to be in order to carry out the project in the timely manner he did. He rallied the troops, rebuilt with haste and stayed focused. Because of his ability to organize and stay focused they accomplished an amazing feat in a mere 52 days! The achievement was accomplished by God’s good hand of grace and practical use of wisdom by Nehemiah. In chapter 3:28 we find good judgment exercised: “each in front of his own house” (NKJV). The people had a general interest in the city wall; however they were particularly concerned about the wall by their house. They did not desire the weakest spot in the wall to be next to their home. It was their desire to make sure their home was very secure. Nehemiah set about the task by having each work on the wall close to their home. They became absorbed in their work, for it had personal purpose. Nehemiah knew when they realized the benefit they would receive it would be easier to keep them motivated.

Strength

Nehemiah was strong. Not Samson strong—physicality has nothing to do with it—he was mentally and emotionally strong. During the course of the undertaking they faced obstacles from their enemies. This could have diverted their attention or even led to abandoning the construction. When they felt the pressure of their enemies they kept going with a tool in one hand and a weapon in the other! Notice 4:17:-18 “They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon. For the builders, every one had his sword girded by his side, and so builded.”

Conclusion

Nehemiah is a classic example of faithful leadership. No matter where one finds themselves, work, school, community or in the Lord’s house, they can treasure the solid counsel found in Nehemiah’s life. Nehemiah is the embodiment of a great leader.

Article by: Brad Shockley

This title really describes the general attitude of many today in the religious world. There would have been no reason for so many changes through the years if this were not the case. The truth is men have been unhappy with God’s plan almost from the beginning. There is one example after another through the Old Testament. Naaman was not willing to accept the plan of God for his cleansing (II Kings 5) and turned away in a rage upon learning he was to simply wash and be clean. He is famous for saying, “Behold I thought…” In fact, that is usually the problem with men today. Upon learning what the plan of God is, they have their own thoughts and desires and prefer them rather than the will of the Lord.

In the New Testament the list continues. Those people often preferred their own way also. The fellow usually styled as the “Rich Young Ruler” (Matthew 19, Mark 10 and Luke 18) had the very same problem.  He wanted to please the Lord and was willing to do some “good thing” in order to have eternal life. His idea was to do something good, perhaps a kind deed, etc. and then receive the reward promised to the faithful.  When he learned from Jesus what he had to do, he turned away sorrowful because he had great possessions. Oh, he thought he loved God, but he soon discovered his money meant more to him. What was his problem? He was unhappy with God’s plan.

Many modern-day people are also unhappy with the plan of God. The atheist dislikes the teaching and even the very thought of God. Some denominations are unhappy with the fact that God’s Word is complete and finished. They want people to believe their latter-day “revelations” are a part of God’s inspired Word.  However, God’s Word has been finished far too long for their writings to have any claim to inspiration. Jude said, “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that you should earnestly contend for the faith which was once delivered unto the saints.” (Jude 3) Jude said “the faith” had already been delivered to God’s people. This means that anything subsequent to that time must be identified as counterfeit. The point of all this is that the Bible is now with us, complete and finished. It is futile to search for other sources of knowledge about the church.

When we hear of brethren tampering with Holy things, the question comes to mind of whether some of us are unhappy with God’s plan. No one has the scriptural right to tamper with the worship of the church by inserting Bible reading, teaching, singing, chanting or anything else between the loaf and the cup in the Lord’s Supper. As long as the world stands, it will remain unscriptural for women to speak in the church; and we still need to know those who labor among us. When, and if, a preacher has become unfaithful in doctrine, brethren should be warned so they may stop using him. What was wrong in the days of the apostles is still wrong today since God’s Word is the same today and forever. The worship of the Lord’s church has stood the test of time and remains as scriptural today as when the church began on Pentecost.  The church Jesus died to purchase has borne the intense scrutiny of our enemies in debates for untold years. No one has ever been able to successfully point to our worship and say it is unscriptural. Their arguments are of necessity that while we are indeed scriptural, it is possible to do differently and still be pleasing to God. Suppose a claim is made that edification may take place by some new practice never used before? We must remember that the proponents of the class arrangement for teaching also claim edification takes place in their Bible Classes. However, we continue to oppose them on the grounds that whether or not edification is present the Bible pattern for edifying the church is violated! The truth is that Bible Classes are wrong on two counts: First, because there is no Bible example or pattern for them; and second, because they violate the pattern that is given for a public assembly in one place while one male speaker at a time edifies the assembly. (1 Corinthians 14; 1 Timothy 2, 11, 12, etc)

Brethren, do not be discouraged when you hear of problems or unrest here or there. Through the years, the Lord’s church has weathered many storms and has stood the test. She can stand any test or challenge hurled her way. We enjoy the blessings of God because we are His. He cares for His own and will ever be with us. May God bless us all to heed what Paul wrote in Romans 14:19, “Let us follow after the things that make for peace, and things wherewith one may edify another.” Let us actively work for that which will cause, or bring about, real peace and seek only to build one another up as we continue to “fight the good fight of faith.” (1 Timothy 6:12) Think on these things.

Article By: Don King

Jesus plainly taught the essentiality of baptism for salvation. Consider carefully the words of Christ: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:16). Jesus clearly teaches here that faith and baptism are essential to salvation. Faith is the foundation where our spiritual lives begin. Because of faith one should sincerely desire to be in obedience to every command in Scripture. There can be no separation of faith and baptism in this passage. Swete remarks, “participles describe acts which are past in relation to the time of the principal verb, for both the acceptance of the Gospel and the ministration of baptism precede salvation.” This ensures our obedience to God will include baptism for salvation. The language does not support, or even suggest, salvation before baptism. No such case exists in the Scriptures.

When one believes and is baptized they “shall be saved.” The phrase “shall be saved” comes from the Greek word sozo and is defined by Thayer as, “to save in the technical biblical sense;–negatively, to deliver from the penalties of the Messianic judgment; to save from the evils which obstruct the reception of the Messianic deliverance.”  Salvation is deliverance from the punishment due sin and is made possible by Jesus Christ. James Burton Coffman remarks, “In linking faith and baptism as binding preconditions to salvation, Christ made it clear enough that salvation is the result, not of merely believing, but of believing and being baptized.” Lenski states,

“Faith and baptism are combined here as the means of obtaining salvation. For one thing, faith and baptism always go together; the moment a man believes he will want and will have baptism. By believing he clings to the gospel, and part of that gospel is baptism. But believing is subjective; the act of baptism is objective. They go together in this way. Baptism cannot, therefore, be a mere sign or symbol that bestows nothing.”

Baptism is the means to salvation. The importance of baptism, as taught in the Bible, is seen in what it accomplishes. The Bible teaches baptism is: “for the remission of sins” (Act 2:38), to “wash away thy sins” (Act 22:16), for putting one “into Christ” (Gal. 3:27), a new birth (Jn. 3:5). It is not just a sign or outward act. It is obeying God’s command and so it is indispensable for salvation.

It is often argued, “It doesn’t say, ‘…he that believeth not and is not baptized shall be damned’.” True—for it does not have to! If one is an unbeliever then baptism will not help such a person—they are lost because of their unbelief. John 3:18 states, “…but he that believeth not is condemned already.” There is no need for such an individual to submit to baptism. They would merely go into the water a dry sinner and come up a wet one.

The Bible is clear that faith precedes baptism. The conversion of the Ethiopian Eunuch makes this clear: “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…” (Acts 8:36-37). Without faith there is no need for baptism to be mentioned or considered. The teaching of Holy Writ is that faith and baptism go together. One never finds in Scripture salvation by faith without baptism. One will not find salvation by faith with an optional baptism coming at a later time; perhaps much later, perhaps never.

The Apostle Peter also spoke of the saving act of baptism in his first epistle: “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” (1 Pet. 3:21). Just as Noah and his family, a total of eight souls, were saved by water, just so, one is now saved by baptism. The water contains no mystical or magical power to save. Rather, they were saved when they were obedient to God’s command to build and board the ark. Thus, the water that wrought the destruction of the wicked was the means whereby Noah and his family were borne to safety.

Along with Mark 16:16, Peter also makes a direct statement linking baptism and salvation. Unless one is intellectually dishonest or has hardened their heart they cannot deny the straightforward connection between the two. Peter not only states the saving power of baptism but also what it does and does not accomplish in redemption. The negative is stated first: “not the putting away of the filth of the flesh.” This is not a religious or ceremonial bath, for the dirt and grime of the body is not designed to come clean in baptism, although water is an agent for such a purpose. Rather, the result of baptism is “the answer of a good conscience toward God.” Here the reference is to the spiritual side of the matter. The spiritual truth behind the physical action is what brings the cleansing of the conscience. This is not saying the physical act has no importance—it is significant (Mk. 16:16; Acts 2:38; 22:16; 1 Pet. 3:21). We already noticed in the previous article concerning the “one baptism” which has validity today (Eph. 4:5), this is a physical action which requires much water. All Peter is doing is showing there is more to baptism than just the water; he is teaching the significance of immersion in water, which is in compliance to the Divine directive and has a distinct purpose, one of which is “a good conscience toward God.” Two explanations exist for the good conscience: (1) obedience to a direct command and (2) baptism is for the forgiveness of sin (Acts 2:38; 22:16). When one has their sins forgiven they are relieved of the guilt of their vile sins and possess a clear conscience.

As Peter further explains, the complete answer to how baptism saves is found in the final phrase of the verse: “by the resurrection of Jesus Christ.” The resurrection of Christ was the common theme preached during the first century—note the early sermons recorded in the book of Acts. The Apostle Paul, in the great discourse concerning a bodily resurrection, states, “And if Christ be not risen, then is our preaching vain, and your faith is also vain” (1 Cor. 15:14). He continues, “And if Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor. 15:17). Had it not been for the resurrection of Christ there would be no Christianity today.

Jack Cottrell astutely observes,

The question has been how baptism as a human act can possibly have a saving force without violating the principle of grace. The answer is that even as a human act it focuses entirely upon the divine action in baptism and shows that the essence of baptism is not anything we do but what God does. The power that saves in baptism is not the power of any human decision or action but the power that comes from God alone. Now the question can be asked, from what specific divine action comes the saving power of baptism? The answer is, “through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him” (1 Pet. 3:21-22). This is not to slight the power of His blood in any way (see verse 18). It simply acknowledges the fact that in the final analysis everything else, even the atoning death of Christ, depends on His triumphant conquest of death and His eternal reign as the living Lord over all His enemies. Thus even “baptism how saves you…through the resurrection of Jesus Christ.”

The Apostle Paul throws more light on the manner in which baptism saves, when he writes, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Tit. 3:5). There are no righteous works one can offer God which merit salvation. Salvation is a wonderful gift that manifests God’s grace. It is the very reason Paul states, “according to his mercy he saved us.” This does not demonstrate salvation without any involvement on the part of the sinner. There are still conditions to be met and commands to be obeyed. However, Paul also shows the action in which God’s grace and mercy saves: “by the washing of regeneration.” This, undoubtedly, is a reference to baptism. God’s gift of salvation has been offered, the gift is accepted by obedience to Him in baptism. This is the manner in which God saves the sinner. Baptism is called a washing in a number of passages (Acts 22:16; Eph. 5:26; Heb. 10:22). Billy Orten, in his commentary on the book of Titus, quotes The Expositor’s Greek New Testament and how it explains the word “washing”:

The Greek for “washing” here is loutron and can be translated “laver.” It is called the “laver” of regeneration because it is the instrument used for the washing. As the priest of the Old Testament would wash in the laver outside the tabernacle, before entering the holy place, so we are washed by baptism before we enter the saved state in the church. Baptism is the laver or the instrument of washing.

The connection between baptism and salvation in the Scriptures is irrefutable.  It is a necessity if one desires to be saved according to “the way” of the Bible.  It is with deep sincerity, considering the outcome of eternity, we desire for every person to carefully consider the Biblical position of baptism and salvation.

Baptism as a necessity for salvation has been clearly established, the reason baptism is essential for salvation is because baptism is for the remission of sins! Through deception by Calvinistic doctrine many have been blinded to this clear truth. The work of the reformers, especially John Calvin and John Knox, was courageous and noble. For all the good they accomplished they failed in properly evaluating and understanding the scheme of redemption. Their erroneous views are still the tinted glasses which much of modern denominationalism views salvation. In contrast to denominational dogma, the Bible displays a beautiful harmony in explaining salvation by grace, mercy, the blood, faith, repentance, confession and baptism.

On the day of Pentecost, in the first gospel sermon, Peter preached to convict sinners of their sin. In covering some of the greatest themes of Scripture—sin, judgment, salvation, the resurrection and exhortation—it arguably was the most effective ever spoken. It was a heart wrenching yet a heart reaching oration for it prompted the question, “Men and brethren, what shall we do?” (Act 2:37)—the most important question any person can ask. Peter’s response, guided by the Holy Spirit, is the pattern for salvation from the beginning of Christianity until the Lord’s return. T. W. Brents said in reference to this passage,

If there was ever a time when a plain, unambiguous answer was demanded, this was the time. His answer not only concerned the thousands then present, but as to him was committed the keys of the kingdom, and he was, for the first time, proclaiming the terms of admission, his answer must constitute a law of entrance for those who would become subjects of the kingdom until it shall have been delivered up to God even the Father. A plain answer was demanded, and we insist that such was the character of the answer given.

Peter, without hesitation, responded, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). The sermon produced the desired faith yet something was lacking—repentance and baptism were needed on the part of the sinner. Only such would lead to “the remission of sins.”

Baptism for the remission of sins is the answer to their, as well as our, dilemma. Much argumentation and debate swirl around the meaning of one little word—“for.” Such a simple word, yet it has occasioned much grief and division. The word “for” comes from the Greek word eis. We shall define it from reputable sources:

1. Arndt & Gingrich: “Indicating motion into a thing or into its immediate vicinity…4. To indicate the goal…f. to denote purpose in order to, to:…for forgiveness of sins, so that sins might be forgiven Mt 26:28; cf. Mk 1:4, Lk 3:3, Act 2:38…”
2. Thayer: “a Prep. Governing the Accusative, and denoting entrance into, or direction and limit; into, to, towards, for, among.”
3. Strong’s Greek Dictionary: “a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.)”
4. Axtell: “The preposition eis in Acts ii:38 may be rendered by several prepositions, or prepositional phrases, as for instance; unto, for, in order to, with a view to. The noun which it governs denotes the object or end toward which the action expressed by the predicate verbs was to be directed; or to state it from the other point of view, the results which he would attain who should repent and be baptized.”
5. Bonet-Maury: “Be baptized every one of you, in (epi) the name of Jesus Christ unto (eis) the remission of your sins,” e. that the sinners who believe give up the world and its pomps and seductions and call on = believe in Christ as the only Savior, get all their sins washed away by the baptism.”

These, along with many other learned and scholarly minds, are in agreement on the definition of the term eis.

The act of baptism is “for” or “in order” to receive the remission of sins. The two terms laid forth by Peter, repent and be baptized, are connected together by the coordinate conjunction and. Therefore the prepositional phrase “for” shows, grammatically, the same end or purpose for both. It is impossible eis holds a meaning for one while different for the other.  What is true of repentance is true of baptism. One has not found forgiveness of sin until the act of repentance; likewise one has not found the forgiveness of sin until the act of baptism. The one word (eis) cannot hold different meanings at the same time; it possesses the same meaning for both actions. Brents makes the following logical analysis:

“…were it shown that men must be baptized because their sins are pardoned, it would follow that they must repent for the same thing, i.e., because their sins are pardoned. As before stated, the preposition for can not mean in order to and because of at the same time and place. More than this, for is from the Greek preposition eis, which looks forward, not backward.

The Greek phrase “for the remission of sins” (eis aphesis hamartia), is exactly the same in Acts 2:38 as in Matthew 26:28. In Matthew’s account, Jesus said, “For this is my blood of the new testament, which is shed for many for the remission of sins” (26:28). It would be silly to argue Jesus shed His blood because the sins of people had already been forgiven. It is accepted by all that Jesus shed His blood in order to forgive the sins of the people. Therefore, when Peter told those on Pentecost to repent and be baptized “for the remission of sins” it was in order for them to obtain the remission of sins.

Furthermore, the immediate context bears the interpretation that baptism is for the forgiveness of sins. The audience just heard a powerful sermon convicting them of their sin. The response, based on guilt, was to do something about their condition, i.e. sins. Peter’s answer allowed them to understand what to do about their sinful condition, not what to do because they had already been forgiven! They were told to be baptized in order to receive the remission of sins. To that end “…they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (2:41).

It is for this reason Saul of Tarsus was told, “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 understood the instruction and was baptized (Acts 9:18). Johnny Stringer notes,

The water of baptism, of course, has no power to remove sins; sins are forgiven on the basis of the blood of Christ. Nevertheless, God forgives our sins only when we have the faith to meet his conditions, and his conditions include baptism (2:38). Hence, through being baptized, the sinner is doing what he must do in order for his sins to be removed. Baptism is an immersion in water, hence, a washing. This fact suggests the figurative description of forgiveness as the washing away of sins.

The most prevalent objection against baptism for the remission of sins is, “Jesus was baptized, He committed no sin, therefore baptism is not for the remission of sins!” Jesus was baptized and John the Baptizer was the one who performed it. However, Jesus was not baptized for the remission of sins. The Scriptures state, “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him” (Mt. 3:13-15).

John recognized the sinless nature of Christ. Remember the profound statement, “Behold the Lamb of God, which taketh away the sin of the world” (Jn. 1:29)? John understood Jesus did not need to be baptized in the same sense as those whom John was baptizing, however Jesus reassured John. Jesus said, “…for thus it becometh us to fulfill all righteousness.” The reason for His baptism is to fulfill all righteousness. John was performing the act of baptism with Divine sanction, thus Jesus confirms the importance of John’s work. Moreover, Jesus shows His obedience to Heaven’s commands. God willed John’s work of baptism. Jesus, though sinless, obeyed the command. Jesus was perfectly obedient to all Divine directives. In a great Christological passage, Paul wrote,

“But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:7-8).

Jesus willingly submitted Himself to baptism to be in perfect obedience to God’s mandate. By submitting to the will of the Father, Jesus sets an example for others and fulfills all righteousness.

Despite the political jockeying to stay true to one’s denominational dogma, the Bible still rest as the authority to answer spiritual matters.  It should always be the Scriptures to which we turn, never a creed, confession of faith or manual.  When considering baptism the Bible teaches in uniformity it is for the remission of sins.

Article by: Brad Shockley

Few subjects are immersed in more controversy than baptism. Debates, theological discussions and man-made doctrines swirl around the topic. Despite all the attention, baptism remains a hotly contested and highly misunderstood subject. The amazing feature in all this discussion is the lack of respect toward the Scriptures concerning it. This article, as well as ones to follow, is dedicated to presenting the truth from God’s Holy Word on this ever important subject.

Some of the misunderstanding about baptism centers on a failure to understand Paul’s statement in Ephesians 4:5—“One Lord, one faith, one baptism.” One might exclaim, “But I read of more than one baptism in the Bible!” How can there be multiple types of baptisms mentioned while Paul declares there is only one? It is our intention to answer this and other questions about baptism in this issue.

Baptisms Mentioned in the Bible

As one reads through the New Testament one comes across various types of baptism. They include:

• The Baptism of John (Mk 1:4; Lk 7:29-30)
• The Baptism of the Holy Spirit (Jn. 1:33; Mt. 3:11)
• The Baptism of Suffering (Mk. 10:38-39)
• The Baptism of Fire (Mt. 3:11-12; Lk. 3:16)
• The Baptism of the Dead (1 Cor. 15:29)
• The Baptism unto Moses (1 Cor. 10:1-2)
• The Baptism Commanded by Jesus under the Great Commission (Mt. 28:19; Mk. 16:15-16)

While seven baptisms are detailed above, according to the Scriptures (Eph. 4:5) there is only one. How can this be? A brief look at each will allow us to understand which of the baptisms mentioned is the one Paul speaks of in Ephesians 4:5.

The Baptism of John

As one begins to read the New Testament, the baptism of John is quickly encountered. Mark records at the very beginning of his gospel, “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins” (1:4). It is mentioned again in Luke’s account: “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him” (Lk. 7:29-30, KJV unless otherwise noted).

Making his way through Ephesus, Paul encountered some who had been baptized with John’s baptism. “And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus” (Acts 19:3-4). One concludes John’s baptism was no longer applicable after the death of Christ.

The Baptism of the Holy Spirit

Intense interest and speculation surrounds the baptism of the Holy Spirit; however the Bible is very clear as to its purpose. We read of this baptism on the day of Pentecost:

And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance (Acts 2:1-4).

The only other time we read of this baptism in the New Testament is at the conversion of the Gentiles, specifically, Cornelius’s household. “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost” (Acts 10:44-45).  Peter, explaining the events to the circumcised, said, “And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.  Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” (Acts 11:15-17).  At the Jerusalem council Peter boldly declared to the apostles and elders, “And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;” (Acts 15:8).  These are the only two instances we read of Holy Spirit baptism. Peter taught on Pentecost that it was in fulfillment of Joel’s prophecy: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit” (2:28-29).

The Baptism of Suffering

We encounter this baptism in Jesus’ answer to a request made by James and John.

But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? And be baptized with the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized” (Mk. 10:38-39).

The Lord’s suffering was seen in His crucifixion and accomplished in His death (Mt. 27:50).  James and John would experience trails as well.  James was beheaded by Herod Agrippa (Acts 12:2).  John, the only apostle to escape a martyrs death, would experience affliction and be banished to the isle of Patmos. (Rev 1:9)

The Baptism of Fire

John, in a rebuke of the Pharisees and Sadducees, mentions this baptism.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire (Mt. 3:11-12).

The context shows this will be carried out after the judgment: “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels” (Mt. 25:41).

The Baptism of the Dead

In Paul’s famous treatise on the resurrection in 1 Corinthians 15, he uses this as a point to advance his argument. “Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?” (15:29). The context makes clear that this is not a valid baptism under the Gospel dispensation, but a point of logic in Paul’s presentation of the truth for the bodily resurrection.

The Baptism unto Moses

From the Apostle Paul’s pen we read of another baptism in his first letter to the Corinthians. “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” (1 Cor. 10:1-2). Paul uses this to illustrate the importance of turning aside from arrogance and complaining and the need to be humbly obedient. The Israelites experienced an amazing deliverance at the Red Sea, but that alone did not usher them into the Promised Land. Likewise, the Corinthians should take heed lest they fall (1 Cor. 10:12).

The Baptism Commanded by Jesus under the Great Commission

The baptism commanded by Jesus under the Great Commission is found in the closing verses of Matthew’s account: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Mt. 28:19-20).

This baptism, often called “Christian baptism,” serves several purposes according to Scripture:

• For Salvation (Mk. 16:16; 1 Pet. 3:21)
• For the Forgiveness of Sin (Acts 2:38; Acts 22:16)
• To be added to His church (1 Cor. 12:13)
• To be put into Christ (Gal. 3:27; Rom. 6:3)

The baptism commanded by Jesus is the one baptism Paul preached and practiced. It is the one baptism he stresses to the Ephesians. It is the one baptism still valid and practiced by believers to this day.

Article by: Brad Shockley

In the spring of 1968, a small group of French college students began a protest that quickly grew into the largest national strike in French history. Riots, protests and strikes brought the French government to the edge of collapse. Although protestors failed to achieve their immediate demands, they set the stage for a new age of liberalism and moral lawlessness that now dominates French culture. During the riots, the French landscape was littered with graffiti touting the anarchist and anti-religious motives behind the rebellion. While many quotes from that time would make most people blush, one battle cry of the rioters has unfortunately become the mindset of people everywhere, including those who consider themselves to be religious. Sadly, Il est interdit d’interdire (“It is forbidden to forbid”), in one form or another, is the rallying cry of so many today in the religious world, even among the churches of Christ.

Of all the teachings and sayings of Christ, one of the most well-known is, “Judge not that you be not judged” (Mt. 7:1). Often, when sin is rebuked, there will follow an accusation of being judgmental and a quotation of Matthew 7:1 by the one being rebuked. Many people have not read this passage in its proper context, and they use it (as well as other passages) entirely inappropriately. I used to think this was an argument employed by worldly people and denominations, but I have heard individuals and groups within the Lord’s Church also resort to this tactic in recent years. So we have some important questions before us: When is it appropriate to judge someone else? When is it appropriate to judge a group of people, such as a congregation or a religious body? Is it ever allowed for humans to judge humans? As with all important questions, we should turn to the Word of God to find our answers and our guidance.

As we begin to examine what Scripture says about judging, we need to begin by defining “judge.” Among several Greek words translated “judge,” the Greek word krino is by far the most common. It is employed by New Testament writers well over 100 times. Vine’s briefly defines all the actions of the word krino as follows: “Primarily denotes to separate, select, choose; hence to determine, and so to judge, pronounce judgment” (432).

According to the Louw & Nida Greek-English Lexicon, the word can have multiple meanings, including: “to decide, prefer, evaluate, hold a view, make a legal decision, condemn, or rule.” Perhaps Louw & Nida have the simplest and most succinct definition of the word: “To come to a conclusion in the process of thinking and thus to be in a position to make a decision—to come to a conclusion, to decide, to make up one’s mind”(30.75, 359).

We can see from these definitions that judgment is first of all a decision of what is right. Peter and John challenged the Jewish leaders to make a decision, or a judgment, in Acts 4:19 when they said, “Whether it is right in the sight of God to listen to you more than to God, you judge.” We also see from the definition of krino that judging is not just a decision, but a decision that can lead to a separation. When we determine what is right, we implicitly determine what is wrong and thus separate right from wrong. On the great Day of Judgment, Christ will determine who has followed the will of God and who has not. Afterwards, He will separate the righteous from the wicked for all eternity (Mt. 25:33-46).

Along with understanding what it means to judge, we should also realize that judgment and judging are not inherently evil. Some people speak of judging as though it was sinful in and of itself, much like lying. Such is clearly not the case, since we see both God and Christ pass judgment (Acts 10:42; 2 Tim. 4:8; Heb. 12:23; 13:4). In truth, the Scriptures reveal to us there are times when judging is not only allowed and appropriate, but required! We must be careful though, because there are certainly situations in which we could easily sin by judging inappropriately. One needs to think of judging much like anger. The Bible instructs us to “Be angry, and do no sin” (Eph. 4:26), teaching us there is a time and place to be angry, but we can also commit sin in our anger if we are not careful. Judging is very similar. There are times and situations that necessitate judgment, but we should be careful followers of God’s Holy Word, always ensuring our judgment is done appropriately and at the right time.

To Judge

Let us consider when it is appropriate to judge. We know such times exist because Jesus instructed us to, “judge with righteous judgment” (Jn. 7:24). First of all, we must practice judging when another Christian sins against us. Jesus sets forth the procedures for dealing with a sinning brother in Matthew 18:5-7. Jesus made it very clear—when a brother sins against us we go to that brother and tell him his sin. If the brother repents, all is well. If not, then we take two or three witnesses with us, rebuke the brother again, and if he still does not repent, then the matter should go before the church. The act of judgment is implicitly taught throughout this passage. To determine whether a brother or sister has sinned against us, we must judge. In fact, if a sinning brother refuses to repent, throughout the process we will judge them guilty of sin, we and a few witnesses will judge them guilty of sin, and the whole congregation will judge them guilty of sin. If it is always wrong to judge another person, then Jesus’ teaching in Matthew 18 was a waste of time! His commands cannot be followed without judging. But we must remember the purpose of the judging is to win the lost brother. We do not pass judgment to hurt them, to get back at them, or to feel justified. We judge they are guilty of sin, we rebuke them, and we hope they will see their error and repent.

We also see Paul instructed the Corinthians to judge immoral members of the congregation. In 1 Corinthians 5, Paul rebuked the congregation for how they were handling an immoral brother. They were tolerating a brother’s immorality and sin–they were not judging him! Paul rebuked their tolerance, and demanded that they deliver the sinner to Satan, or in other words withdraw fellowship from him. Paul even asked the rhetorical question in verse 12, “Do you not judge those who are inside?” The purpose of judging the sinner was two-fold: 1) to show the sinner his error that he might repent, and 2) to protect the rest of the congregation from the sinner’s evil influence. Many people today balk at the idea of church discipline, accusing leaders of being judgmental. The reality is that Christians and congregational leaders must judge those living in sin to protect the flock and hopefully save the sinner.

In 2 Thessalonians 3, Paul commanded the brethren to withdrawal from those that walked disorderly, or those who were not willing to labor for their food. Paul rebuked such slothful brethren and encouraged them to change their ways. He made it clear, however, until such individuals changed their ways they were to be withdrawn from and they were not to be supported or encouraged in their sin. Paul’s instructions seem harsh and would likely be labeled as judgmental today, but in truth his instruction was given so that disorderly brethren might be taught to act and live appropriately as disciples of the Lord Jesus Christ (v. 15).

New Testament writers also instructed multiple audiences to judge divisive brethren and false teachers. Paul told the Romans to mark and avoid individuals that caused division and taught things which contradicted what the Romans had already heard (Rom. 16:17). Paul instructed Timothy to withdrawal from those who “taught otherwise” (1 Tim. 6:5), and to turn away from those who “resisted the truth” (2 Tim. 3:5). Titus was exhorted to take steps to “stop the mouths” of insubordinate deceivers (Tit. 1:10-11), and to “reject a divisive man after the first and second admonition” (Tit. 3:10). John commanded Christians to not greet or receive into one’s house an individual who did not bring the doctrine of Christ (2 Jn. 1:10-11). All the commands of the New Testament writers (mark and avoid, reject, stop the mouths of, turn away from, withdraw from, do not receive) require judgment on the part of faithful Christians. The truth of God’s Word rings very clear—when someone teaches things concerning salvation, worship, morality, and righteousness that differ from God’s Word, they are to be rejected, which requires judgment.

Let us consider an example from the life of our Lord to teach us about judging. In the opening verses of John 8, we find a beautiful little story about the mercy of Christ concerning an adulterous woman. A woman caught in adultery was brought before Jesus by the Scribes and Pharisees. They asked Jesus if the woman should be stoned as the Law commanded. The truth was the leaders were not concerned with justice; they were trying to trap Jesus. As always, Jesus handled the situation expertly, and defeated the erroneous and pompous rulers. Jesus told the people that whoever was without sin should throw the first stone. Guilt stricken, the leaders sheepishly slipped away one by one, realizing they had been called on the carpet for their own misdeeds. When Jesus looked up, seeing her accusers gone, he asked the woman, “Woman, where are those accusers of yours? Has no one condemned you?” When the woman confirmed no one had condemned her, Jesus stated, “Neither do I condemn you; go and sin no more.” Many people point to this story and say, “See, Jesus was not judgmental. He was merciful to this woman!” Jesus was most definitely merciful to the woman, but the truth is He also judged her. When Jesus told the woman to go and sin no more He implied that she had sinned by committing adultery. He did not gloss over her sin or justify her sin. He judged that she had sinned, issued a rebuke, and instructed her to change and do better. That is exactly what Christian judgment is to be like. It is a rebuke of sin and an exhortation to change.

Not to Judge

There are times when judgment can be wrong and sinful, and the New Testament teaches us about such occasions. Unfortunately, many people look to these condemned forms of judgment and erroneously apply their banishment to all forms of judging. We should study these sinful forms of judging within their proper context and make sure we avoid such error.

First, the New Testament clearly condemns hypocritical judging. Hypocritical judgment is what Jesus taught against in Matthew 7. While many people want to stop after Mt. 7:1, we must read the next several verses to fully understand the scope of Christ’s teaching. Jesus was teaching against people that busied themselves with finding all the minor flaws of others, while they themselves had major spiritual problems. To exemplify His point, Jesus painted the picture of a man with a beam, or a board, protruding from his eye trying to pick out a speck of dust in another man’s eye. Obviously, such a scene is absurd! There are a couple of important things to notice within this teaching of our Lord. First of all, we see that God is angered when we judge others for sins that we are also committing. Paul discussed this idea in Romans 2:1-3. What if a man who judged and harshly rebuked another man for watching an inappropriate movie was actually guilty of adultery himself? Well the man would be a hypocrite, and he would be guilty not only of adultery, but of hypocritical judgment. We should always be careful to make sure we are doing our very best to lead the righteous lives God requires before we go rebuking and judging others. On the other hand, it is important to note Christ never said that the hypocrite’s judgment was untrue. The fact that the man with the beam in his eye was not qualified to remove the speck from his brother’s eye did not mean the speck did not exist. Many people try to justify their sin by pointing out that others who rebuke them are guilty of sin themselves. Whether or not our accusers are hypocrites, if what they rebuke us for is true we should take that chastisement to heart. With regard to our previous example, an adulterous man might be hypocritical to judge a man who watches inappropriate movies, but the man who watches those movies is still guilty. Notice in Jesus’ illustration the speck still needed to be removed. Later, Jesus would even teach the multitudes to observe what the Pharisees taught for it was the truth, but to avoid following their examples for they were hypocrites (Mt. 23:1-3)

Secondly, we find that superficial and partial judgment is condemned. Jesus instructed, “Do not judge according to appearance, but judge with righteous judgment” (Jn. 7:24). James taught against showing preference or judging people based upon their status or wealth (Jam. 2). We should never judge based upon a person’s wealth, gender, status, or physical attributes. We should never be lenient with friends and family, and then take a hard line with others over the same issues. We must realize sin is sin, and false doctrine is false doctrine. If our children, siblings, parents, or friends partake in evil or begin teaching error, we must judge them the same as we would any other Christian.

Finally, we find that the New Testament banned judgment in the case of liberties. Paul wrote extensively to the Roman and Corinthian congregations about liberties. Confusion and strife over liberties was apparently as much a problem then as it is now. Liberties are things in life that do not bring an individual closer to God, and they do not move a person further away from God. Paul referred frequently to the example of meats to illustrate his point. The eating of meats does absolutely nothing to or for an individual, spiritually speaking. Eating meats could however bring about doubt and a troubled conscience for certain individuals, such as a Jew that had grown up eating only “clean” animals, or a gentile who had formerly eaten meats as a part of their idolatrous rituals. Others might be able to eat any kind of meat, understanding that doing so had no spiritual significance. What the Holy Spirit calls for in these instances is for both sides to be understanding. The brother with the weaker conscience should not judge the brother that eats meat, and the brother that eats meat should not judge the one who does not (Rom. 14:3). In addition, the “stronger” brother should decide (or judge) to not act in a way that causes his “weaker” brother to stumble (Rom. 14:13). Paul wrote similar instructions to the Colossians in Colossians 2:16.

It is vitally important for us to realize matters of liberty are not matters of doctrine. So many people run to Romans 14 to prove that others have no right to judge them. They bring up verses ten and thirteen saying, “Why do you judge your brother? Don’t you know we should stop judging one another?” But Paul was not speaking about doctrinal matters in Romans 14. Paul was not saying we cannot judge one another in matters of doctrinal error. Paul was not prohibiting us from judging one another when someone corrupts the worship of God. Paul was not banning the judgment of immoral individuals, false teachers, or divisive people. Paul was rebuking judgment in matters of liberty. As Paul and the other New Testament writers made abundantly clear through the rest of the Scriptures, we are not only allowed to judge others when they are guilty of sin and false doctrine, we are required to do so.

Nobody enjoys being wrong and no one likes being judged. As Christians, though, we must get over this philosophy that no one has the right to judge us. We cannot reject every admonition and rebuke sent our way because we feel our chastiser is too judgmental. When there is error in our life, we need to be rebuked, and when we see sin and error in the life of others we need to rebuke them. Christians must be able to decide, or judge, what is truth and what is error. Once that judgment is made, Christians have a duty to rebuke and admonish those that might be partaking in sin or false doctrine. Hopefully, if the admonition is given in love and a proper spirit, the sinning brother or sister will understand their error and repent.

Article by: Nate Bibens

The Bible claims to be a revelation from God to man. Do you believe that to be true? If you answer in the affirmative, this is a good place to begin because it leads to the inescapable conclusion that man can understand the Bible. After all, that is the very meaning and purpose of revelation! Paul wrote in Eph. 3:3, “How that by revelation he made known unto me the mystery.” This literally refers to a laying bare or making naked, involving a disclosure of truth concerning divine things before unknown (Thayer, p. 62). Incidentally, when Paul used the word “mystery,” it has to do with something outside the knowledge of man which can only be ascertained by divine revelation. Those things which were once hidden in the mind of God, Paul affirms that “by revelation he made known unto me.”

But then Paul refers to his writings: “As I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ” (Eph. 3:4). Notice that Paul is describing a process where he received his knowledge by direct revelation, he then shared with his readers what was revealed unto him, and that enabled them to possess the same understanding that Paul had of God’s great redemptive scheme. This leads to the inescapable conclusion that the Bible is an understandable book or it really isn’t a revelation at all! As Psalms 119:130 declares, “The entrance of thy words giveth light; it giveth understanding unto the simple.”

There are people, of course, who would argue otherwise, especially with the idea that we can understand the Scriptures alike. However, if we can understand the Bible at all, it can be understood alike because it is impossible for two people to understand something correctly while their positions are self-contradictory and as different as day and night. In an attempt to smooth things over, the statement is often made in a nonchalant way, “We just understand it differently.” No, the real problem has to do with a misunderstanding on someone’s part, leading to differences among religious folks, as well as an unfortunate disregard for the truth on certain subjects. Peter described how some “wrest” the Scriptures, meaning to twist or distort, and that the unlearned and unstable of his day did so “unto their own destruction” (2 Pet. 3:16). Can we understand the Bible? Let’s notice some of the various answers given to this question in the religious world. This is important for two reasons: (1) It shows how some people try to justify religious division, and (2) it exposes their reasoning for what it is. As we’re going to see, these various answers run the gamut from one end of the spectrum to the other . . .

CATHOLICISM

Some are very bold in declaring that the Bible is not an understandable book, causing them to argue that the Scriptures cannot be understood without an official interpreter. Years ago a book was written by James Cardinal Gibbons, The Faith of Our Fathers, and it’s still in print and can be read on the Internet. Mr. Gibbons (who served as Bishop of Richmond from 1872 to 1877 and Archbishop of Baltimore from 1877 to the time of his death in 1921) says in his book: “The Catholic Church correctly teaches that our Lord and His Apostles inculcated certain important duties of religion which are not recorded by the inspired writer. For instance, most Christians pray to the Holy Ghost, a practice which is nowhere found in the Bible. We must therefore conclude that the Scriptures alone cannot be a sufficient guide and rule of faith because they cannot at any time be within the reach of every inquirer, because they are not of themselves clear and intelligible even in matters of the highest importance, and because they do not contain all the truths necessary for salvation.” I would like to make a couple of observations about the above quotation. First, when people pray to the Holy Spirit, it is freely admitted that the practice is “nowhere found in the Bible.” In other words, it’s not a Biblical practice, but its authority is only “of men” (Matt. 21:25). What an admission! Instead of casting doubt upon the sufficiency of God’s word, it simply shows that some have departed from the faith (1 Tim. 4:1). Also, what are we to make of the assertion that the Scriptures are not “clear and intelligible?” Obviously this is not the correct answer because it denies what the Bible claims for itself: It can be understood (Eph. 3:3-4; 1 John 5:13) and we are “not to go beyond the things which are written” (1 Cor. 4:6- ASV).

Mr. Gibbons’ book is said to be “a plain exposition and vindication of the principal tenets of the Catholic Church,” meaning that you can read and understand its contents, but supposedly God didn’t have the ability to give us a book with clear and intelligible language. Think about the implications of that! Although Mr. Gibbons’ book contains more than 100,000 words in 15 chapters, they do not question its readability because it is a “plain exposition.” Yet, according to this view, we need a special interpreter to understand the Second Epistle of John, even though it consists of only 13 verses. Who can believe it?

DIRECT OPERATION OF THE SPIRIT

In order to understand the Scriptures, some claim that you must allow the Holy Spirit to open up your mind and guide you in a direct, esoteric way. However, this position involves circular reasoning. After all, the Holy Spirit would not lead someone to contradict His inspired word (Eph. 6:17) or to deny a commandment that has been given. When Paul wrote that “it is a shame for women to speak in the church” (1 Cor. 14:35), he then gave this warning: “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord” (verse 37). In other words, the only way one can know that something is of God is if it can be backed up by a “thus saith the Lord.” That takes you right back to the Scriptures for our source of authority!

We have situations in the denominational world where different groups claim to be led by the Spirit in a direct, miraculous way, but they don’t even agree on major points of doctrine (like the Godhead). As Paul wrote in 1 Cor. 14:33, “God is not the author of confusion, but of peace.”

POSTMODERNISM

We live in a world where the effects of postmodernism are evident all around us. It is the view that there is no absolute truth and you don’t have the right to tell anyone that they are in error. When you stop to think about it, denominationalism is a reflection of that kind of thinking. “Join the church of your choice”/ “One church is as good as another”/ “That’s just your private interpretation”– We’ve all been confronted with those kinds of quips, implying that doctrine is unimportant and everyone has a right to their own private interpretation of the Scriptures.

Make no mistake about it, postmodernism has found its way into the Lord’s church. One brother, for example, is on record saying that baptism is necessary to salvation . . . if you understand it to be. That’s postmodernism in a nutshell! It’s the assertion that each individual is entitled to his own version of the truth, making the individual the standard instead of God’s word. Can we understand the Bible? Yes, but if we approach it with the attitude that any interpretation will suffice, we are not going to be a good student of the Scriptures.

Article by: Billy D. Dickinson

Jesus–An Atheist?  Jesus has been called many things, but an atheist?  According to Richard Dawkins, an advocate for the religion of atheism and author of the popular book The God Delusion, Jesus would have been.  According to a post on The Blaze, Dawkins suggests, “Somebody as intelligent as Jesus would have been an atheist if he had known what we know today.”  Of course, Dawkins, along with many modern skeptics and atheists, have a distorted view of truth and Jesus Christ.  Let us examine why there is no possible way for Jesus to be an atheist.

The Deity of Christ

Jesus never could be an atheist.  He is Deity!  John, from the beginning of this Gospel, explains the nature of Jesus: “In the beginning was the Word, and the Word was with God, and the Word was God.” (Jn. 1:1).  In very plain language John shares the foundational truth that the “Word was God.” John 1:14 provides the insight to identify who the “Word” is: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”  Jesus is the Word, therefore, He is God!  The entire gospel account penned by John is a defense of the true nature of Jesus and His Deity.  Near the conclusion of the Gospel, John states, “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” (20:31). John’s argument for truth, including the “I am” statements found in his Gospel, is all based upon the opening verse of his gospel account.

In his commentary on John, Daniel King wrote, “It is the unique contribution of the prologue of the Gospel of John, that it reveals the Word of God not merely as an attribute of God, but as a distinct Person within the Godhead, dwelling with the Creator before creation began, and acting as the divine agent in creation.  John does not say merely that the Word possessed certain divine qualities but that he was partaker of the divine essence.  He was himself divine.”  Paul Butler adds, “When we understand that Jesus existed eternally in such a state of oneness with the Father, we begin to understand that God was and is always like Jesus Christ (minus His earthly body, of course).”

The Apostle Paul defends the claim in Romans: “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen.” (9:5)  In two other passages that are arguably some of the most impressive works of literature,  Paul argues for the Deity of Christ—Philippians 2:5-11 and Colossians 1:15-20.

Isaiah, one of the greatest prophets of old, predicted the birth of Jesus, “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isa. 7:14).  The fulfillment of this prophecy is revealed in Matthew’s account: “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.” (1:22-23). Notice carefully the name chosen for the child—Immanuel.  Matthew explains it means “God with us.”  “Immanuel” is not the personal name of Christ but is descriptive of the character He possesses; His real being. Paul provides more insight in the Colossian epistle.  Colossians 2:9 reads, “For in him dwelleth all the fullness of the Godhead bodily.”  Clearly, the authors of both Old and New Testaments are united in their teaching regarding the Deity of Jesus.

Jesus–Son of God

Jesus was not merely called the Son of God, He is the Son of God.  It is one thing for people to place a title on someone; quite another to embody that title.  This is precisely how Mark begins his narrative, “The beginning of the gospel of Jesus Christ, the Son of God” (1:1). It is no accident such a title is given. It was one demands respect and reverence, captivates the reader’s attention, and builds expectation.

Perhaps we have overlooked the significance of this statement.  To the original audience of Gentiles in Rome this served to introduce Jesus.  Perhaps others, only vaguely familiar with the story of the Man, were able to see the true nature of who He is.  The story of Jesus builds in this narrative and reaches the climax with the centurion’s confession.  The scene pictured at the cross is described in these words:  “And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.” (Mk. 15:39).  The centurion was Rome’s representative on the scene of the events on this monumental day.  It has, and will continue to be debated, was this a genuine confession or just a respectful utterance?  Lane makes some interesting observations, “By ‘Son of God’ the centurion presumably meant that Jesus was a divine man or deified hero who accepted humiliation and death as an act of obedience to a higher mandate.  It can be expected that his words reflect a religious point of view shaped by popular Hellenism.  Mark, however, clearly intended his readers to recognize in the exclamation a genuine Christian confession, in the consciousness that these words are true in a higher sense than the centurion understood.  In this light the centurion’s words constitute an appropriate complement to the affirmation of Peter that Jesus is the Messiah in Ch. 8:29 and the triumphant climax to the Gospel in terms of the programmatic confession of Jesus in Ch. 1:1.”  Lane further states, “The fact that the truth of Jesus’ person was publicly declared, whether intentionally or unintentionally, by a Roman, was undoubtedly important to the Christians in Rome.  In contemporary practice the designation ‘Son of God’ had been arrogated for the Roman ruler, who was worshiped in the state cult.  Most effectively, therefore, Mark reports that the centurion proclaimed that the crucified Jesus (and not the emperor) is the Son of God”

Many times Jesus was referred to as the Son of God.

• Demons/Unclean spirits–Mt. 8:29; Mk. 3:11; 5:7; Lk. 4:41
• Those in the boat on the storm tossed water–Mt. 14:33
• Peter’s famous confession–Mt. 16:16
• The Holy Ghost–Lk. 1:35
• John the Baptist–Jn. 1:34
• Nathanael–Jn. 1:49
• Philip–Acts 8:37
• The Devil, in his temptation–Mt. 4:3, 6; Lk. 4:3

In conclusion, for Jesus to be an atheist, it would mean He never existed.  That, according to the evidence, would be an irresponsible and impossible claim.  There is coming a day in which Dawkins, atheists, and all humanity will realize the nature of Jesus.  Paul writes a fitting end to the matter: “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10-11).

Article by: Brad Shockley

Life is precious. After one’s eternal soul, life is the most valuable thing we possess. We go to great lengths and expense to extend life. We buy gym memberships, take vitamins and invest in health care. We diet and try to eat healthy. For most people taking care of their body is important. Yet, despite all we invest in creating a better lifestyle, we often overlook the true nature of life.

Scientists, atheists and skeptics are baffled about how it all began. They offer theories that range from semi-serious to absolutely ridiculous—a big bang, a silent explosion, a billion year acid rain, protein molecules developing into the ingredients of life—all these find their way into discussions pertaining to origins. However, they all fail to answer the great mystery of how life began.

The Bible, however, provides solid teaching that answers the question of how life began. Moses wrote,

And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them” (Gen. 1:26-27).

Providing more detail, the writer continues in chapter 2:7, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” The term “formed” denotes a potter sculpting clay. Likewise, God designed humanity and formed all the intricacies of the body. Even though God created a detailed body it was the act of breathing “into his nostrils the breath of life” that caused man to live. How wonderful and awesome it is to ponder this creative power of God.

From Genesis through Revelation, the Bible is consistent throughout in presenting Creation as recorded by Moses in Genesis 1-2. Man’s lack of respect toward God and His revealed will has led to alternative explanations that write God out of the script. Throughout biblical history many people have turned from the living God to serve idols (Deut. 8:19; Jer. 5:19; Rom. 1:23). Even the great Apostle Paul had to correct an erroneous view. In preaching to the intellectual elite on Mars Hills, he taught them about the true God whom they ignorantly worshipped: “For in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring” (Acts 17:28).

Abundant Life Is Eternal Life

Jesus spoke of life. He was passionate about it and wanted all people to have it and to experience it more abundantly. He said, “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.” (Jn. 10:10). The reason Jesus left the glories of heaven was to give life. The context of John 10 pictures Jesus as the Good Shepherd and The Door. He is the one who watches and cares for His own. Others come to pillage and plunder, interested in stealing the sheep to kill for their advantage, but Jesus is the Protector. He is there to provide life and to provide it more abundantly. Arndt and Gingrich define “abundantly” as, “abundant, profuse, going beyond what is necessary.” Carson notes, “This is a proverbial way of insisting that there is only one means of receiving eternal life…only one source of knowledge of God, only one fount of spiritual nourishment, only one basis for spiritual security – Jesus alone.”

The more abundant life of which Jesus speaks is not a greater and fuller experience on earth, although that happens to the one who dedicates their life in service to Christ. In the passage under consideration, Jesus is speaking of eternal life, the ultimate goal of all who enjoy mortal life. Jesus states, “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day” (Jn. 6:40). The will of the Father, the goal accomplished by the Son, was providing a way of eternal life. All who believe in Jesus, accept Him as the Christ, repent of their sins, confess His name and are immersed in baptism, share the hope of the life Jesus promised.

Throughout John 6 we find references to Jesus being “the Life.” He is the bread of life (vv. 35, 48), the One in whom life is found. Misunderstanding His teaching, many turned and walked with Him no more (v. 66). However Peter understood Jesus was different from all other teachers. When Jesus asked, “Will ye also go away?” (v. 67). Peter quickly responded, “Lord, to whom shall we go? Thou hast the words of eternal life” (v. 68).

The actual statement of Jesus that caused some to turn away, and yet prompted Peter to utter his profound question, is found in verses 51-53:

I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.”

This passage has caused great confusion in the religious world. To take this passage literally would make one guilty of cannibalism. Cannibalism is reprehensible to man and God. The drinking of blood was against Mosaic Law (Lev. 3:17, 17:20, 12). The very statement “eat the flesh of the Son of man, and drink his blood” would have been repulsive to the Jews. No doubt, they were overcome with a picture of cannibalism and they missed the spiritual lesson.

This passage has also been misunderstood in Roman Catholicism. This passage serves as the basis for their doctrine of the Eucharist and transubstantiation. They teach that in the sacrament of the Eucharist the bread becomes the literal body of Christ while the wine becomes the literal blood of Christ. This is a grave misunderstanding of Jesus’ meaning in this passage and it is patently false doctrine. In following the rules of sound hermeneutics, all passages must be taken literally unless the meaning of the context forbids. When looking at the context as a whole it is easy to see the use of metaphor. David Watson remarks on this passage, “…the words of Jesus concerning eating His flesh and drinking His blood (1) are figurative and not literal, (2) employ the figure of speech known as a metaphor, and (3) do not refer to the Lord’s Supper.” There may be many difficulties in this chapter, and men have debated much over it, but the overall theme is really simple—Jesus gives life!

John said, “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (1 Jn. 4:9). God’s expression of love toward humanity was to provide a way we might live. We find life through Jesus—this is the plan God established. The way is Jesus!

Life Equals Salvation

In a well-known passage, Paul writes, “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom 6:23). Sin is destructive and leads to death; however, God’s gift is eternal life. Paul wrote Timothy, “But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Tim. 1:10). This life is provided through His Son. The gift is offered, it is up to us to accept.

Clearly, life is found in Jesus. In one of the most controversial passages in the Bible, Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Jn. 14:6). Emphasis is often placed on Jesus as “the way” and “the truth,” and Jesus as “the life” is often overlooked. In this monumental statement Jesus is allowing us to understand He is the only life. No other exists apart from Him! Paul Butler astutely notes, “He is the Life. Not merely physical life nor is He merely the source of the spiritual life of every man although He is the source of both of these. But He is the Life as opposed to Death. Only by faith in Him may men be assured of Eternal Life and fellowship with the Father. Without Him men are assured of eternal death and separation from God and all that is good and right.”

There is a connection to the statement found in John 1:4—“In him was life; and the life was the light of men.” In this passage John provides us with profound insight into the nature of Christ. Craig Keener remarks on this verse, “…since John identifies ‘life’ with ‘light’ (1:4; 8:12), and ‘light’ contextually refers to Christ (1:9-10), we must understand that on a functional level ‘life’ is ultimately Jesus himself (11:25; 14:6; cf. 3:15; 5:24).”

Life Is Found Because of His Sacrifice

Isaiah, the most illustrious of the prophets, spoke often about the Messiah. In the famed fifty-third chapter we find, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (v. 5). At least twelve times in this chapter the suffering of Jesus is spoken of as vicarious. The bloody picture of a sacrificial Lamb is painted, allowing us to realize it was on our behalf. The New Testament partner to this passage is, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Pet. 2:24). Peter’s discussion of the sacrifice rightly indicates it was for our sins. It is what allows us to live unto righteousness and share the hope of life eternal. God manifested His great redemptive plan and the way to life in Jesus’ death, burial and resurrection. For this reason Paul declares, “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness” (Rom. 6:17-18).

The Mosaic system of sacrifice involved many sacrifices, yet all these could not make perfect the supplicant (Heb. 10:1). Jesus accomplished this once and for all by His sacrifice. “Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself” (Heb. 7:27). He is the perfect Lamb. He died that we might live.

Obedience to Christ Is Key to Life

Jesus desires for us to experience more abundant life. Abundant life is eternal life, the salvation for which we hope, and Jesus is that life. His sacrifice made it all possible. The question now presents itself: “How do I take advantage of the offer made by Christ?” The key is obedience. The Hebrew author had Jesus under consideration when he wrote, “And being made perfect, he became the author of eternal salvation unto all them that obey him” (5:9). Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Mt. 7:21). Evidently, obedience to Jesus and His will is the answer to our question. Jesus plainly stated, “If ye love me, keep my commandments” (Jn. 14:15).

The amazing thing concerning the life Jesus promises is the simplicity of the steps one needs to take. He outlines the importance of faith: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16). Faith is an important motivator. When one believes in Christ they “should not perish.” Unlike some modern translations the Greek supports this statement in our language. The reason one should not perish is because faith should motivate one to continue searching out everything they must do to obtain life and salvation. Jesus also mentions the importance of repentance: “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Lk. 13:3). He underscores the necessity of confession: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt. 10:32). The final step to realizing the hope of the life Christ offers is baptism. Paul wrote, “For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:27). Christ is the Life and in order to attain such Life one must be in Christ. Baptism is the essential step which puts one in Christ and allows access to life.

Article by: Brad Shockley