Category Archives: Basics Of Faith

Is Deep Sorrow Necessary to be Saved?

The term repentance in Hebrew means “to turn or return and is applied to turning from sin to God” (The New Bible Dictionary). In the New Testament, the term repent has the meaning of “a change of mind.” Repentance involves grief for sin and a willingness to set one’s priorities aright in faithfulness to the gospel message.

Jesus Himself linked repentance with conversion (Matthew 4:17; Luke 13:3; 17:3). A person can’t willfully continue in conscious sin and assume that God will automatically forgive him should he die before he can change his ways.

Genuine repentance always involves genuine fear (See the ATQ article, Is Fear Ever an Appropriate Motivation for Conversion?) and genuine sorrow. However, salvation is entirely a gift of God’s grace. It isn’t our sorrow or the extent of our sorrow that saves us. We can’t earn salvation by means of our sorrow or anything else we do.

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:8-10).

“So then it is not of him who wills, nor of him who runs, but of God who shows mercy” (Romans 9:16 ).

“Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5).

Repentance is necessary for conversion. But if we think our sorrow over sin must reach a certain “depth” before we can be saved, we are making our salvation dependent on something we do.

Genuine sorrow is always present with sincere repentance. However, just as repentance and godly sorrow for past sins don’t “earn” God’s forgiveness and grace, repentance and sorrow don’t end after we become Christians. They will continue throughout the rest of our life as the supernatural process of sanctification makes us increasingly aware of our personal corruption and sin (2 Corinthians 3:18; Ephesians 5:25-27; 1 Thessalonians 5:23; Titus 2:14; Hebrews 13:20-21). With spiritual growth comes sensitivity to the sins we committed in the past. Our sorrow for those mistakes—and our desire to avoid repeating them—is an essential part of our becoming new creatures in Christ. We will experience deep sorrow as part of the process, although deepest sorrow never occurs at the beginning. In fact, it is impossible for us to sorrow as deeply for our sins when we begin our relationship with Jesus Christ as we will when He enters deeply into our lives and consciousness.

The sweet comfort that God provides to us in times of godly sorrow is also deeply affirming to our faith in Him.

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Does Deuteronomy 22:5 Imply that Women Should Not Wear Pants But Only Skirts?

Neither men nor women wore pants in Bible times. Men and women both wore tunics, which were very similar in their design. (The woman’s outer tunic descended to her feet, while the man’s descended only approximately to the level of the knees.) The Ryrie Study Bible note on this verse states:

In that society male and female dress were similar, making distinctive styles for the sexes especially important.

The New International Study Bible makes the following observations:

Probably intended to prohibit such perversions as transvestism and homosexuality, especially under religious auspices. The God-created differences between men and women are not to be disregarded (see Lev. 18:22; 20:13).

Obviously, God was not requiring women to dress in a radically different manner from men. If that were the case, the Jewish people would have been required to have a clear distinction between the clothing worn by men and the clothing worn by women. (For example, if a drastic difference were required, Hebrew men would have worn pants as men do in our society, and women would have worn dresses.) However, since both men and women wore tunics, it is apparent that what God was concerned with was the conscious imitation of male clothing styles on the part of a woman or female clothing styles on the part of a man. Since our culture has long considered the wearing of slacks to be acceptable feminine attire, we don’t believe that the commandment in Deuteronomy 22:5 would in any way forbid it.

In 1 Peter 3:3-6, women are encouraged to seek the beauty that comes from within (“the unfading beauty of a gentle and quiet spirit”). Women should seek to dress in a manner that honors their femininity but is at the same time tasteful and modest. It is important that a woman place her main emphasis not on her exterior beauty but on the things of the Spirit—her spiritual beauty.

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If Jesus was God Incarnate, Did God Die on the Cross?

A basic doctrinal truth held by all orthodox Christians—including Catholics and evangelicals—is that in Jesus Christ God became incarnate in human flesh (Matthew 1:16-25; John 1:14; John 20:26-29; Romans 8:3; Philippians 2:4-8; 1 Timothy 3:16; Hebrews 10:5).

Even though Scripture clearly describes the passion of Jesus Christ, many Christians are unwilling to acknowledge that the divine Son of God suffered and died for our sins. While they affirm that Jesus Christ was truly one human/divine person, they say it was only Christ’s human nature—not His divine nature—that suffered and died.

But if God was truly incarnate in Jesus Christ, how could only Jesus’ human nature suffer the agony, separation, and death described in the Gospels? If only Christ’s human nature experienced suffering, agony, spiritual and physical death, how can we speak of a true incarnation; and how can we be assured of the infinite value of His suffering and death on our behalf?

The Bible makes it clear that we could not be saved if Christ Himself hadn’t borne our sins on the cross (2 Corinthians 5:21; Galatians 3:13; Hebrews 9:28). In AD 325, the Council of Nicaea strongly affirmed the deity of Jesus Christ, realizing that our salvation depends upon the incarnation. If Jesus Christ were not both truly God and truly man, His death couldn’t atone for our sin. Only God would be capable of the infinite sacrifice necessary to the sins of the world. (See the ATQ articles, Is it necessary to have a clear understanding of Jesus Christ’s deity in order to be saved? and How can it be morally right for Jesus Christ to die for our sins?)

One of the most fearful truths taught in Scripture is that physical death is not the greatest evil. The greatest evil is “the second death” (Rev. 21:8). Spiritual death is the second death. It is separation from God.

What Jesus dreaded when He said “Let this cup pass from Me” (Matthew 26:39) could not have been merely death by crucifixion. Other martyrs have faced equally horrible deaths with composure. Nor could it be a premature death in Gethsemane at the hands of the devil. Our Lord said that this cup came from God—“Shall I not drink the cup which My Father has given Me?” (John 18:11). Moreover, Jesus expressly declared that He wouldn’t die until He voluntarily laid down His life. He said, “I lay down my life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again” (John 10:17-18).

Scripture makes it clear that the Son of God suffered most when He was experiencing separation from the Father. This “cup” is the agony of hell Jesus had to endure on the cross. It was the experience of God’s wrath, as in Psalm 75:8, “For in the hand of the Lord there is a cup, and the wine is red; it is fully mixed, and He pours it out; surely its dregs shall all the wicked of the earth drain and drink down.” On the cross, God made His Son “who knew no sin to be sin for us” (2 Cor. 5:21). He poured upon Jesus Christ His wrath against all sin, causing Him to endure the desolation of hell. This sense of abandonment began to sweep over Jesus in Gethsemane. On the cross, it finally caused Him to cry out, “My God, My God, why have You forsaken Me?” (Matt. 27:46). The cup that Jesus dreaded, therefore, was the abandonment by God, which makes hell, hell.

Although most classical theologians taught that Jesus Christ suffered only in His human nature, a distinguished minority, including Ignatius of Antioch, Tertullian, Martin Luther, A. H. Strong, Jurgen Moltmann, and D. A. Carson, disagree. Charles Wesley wrote:

And can it be that I should gain
An interest in the Savior’s blood?
Died He for me, who caused His pain?
For me, who Him to death pursued?
Amazing love! How can it be
That Thou, my God, shouldst die for me?
Amazing love! How can it be
That Thou, my God, shouldst die for me?

’Tis mystery all: th’ Immortal dies!
Who can explore His strange design?
In vain the firstborn seraph tries
To sound the depths of love divine.
’Tis mercy all! Let earth adore,
Let angel minds inquire no more.
’Tis mercy all! Let earth adore;
Let angel minds inquire no more.

He left His Father’s throne above,
So free, so infinite His grace!
Emptied Himself of all but love,
And bled for Adam’s helpless race.
’Tis mercy all, immense and free,
For O my God, it found out me!
’Tis mercy all, immense and free,
For O my God, it found out me!

Scripture itself speaks of God’s capacity to suffer (e.g., Judg. 10:16; Jer. 31:20; Hos. 11:8). Isn’t it presumptuous to assume that the Creator knows less of suffering and emotion than His creatures.

Perhaps the assumption that Jesus Christ’s divine nature couldn’t experience suffering and death is based on faulty reasoning rather than Scripture and reality. Any argument used against Jesus Christ’s divine nature experiencing death can be applied against the incarnation itself. How could the eternal God be incarnate in a time-bound, finite man? How could the eternal God set aside His omnipotence and omniscience? We don’t doubt these things, so why should we doubt that in some sense the second person of the Trinity suffered and died on the cross of Calvary?

While we raise these questions, we acknowledge the need for humility No one should assume they have an absolute answer to this question any more than they can pretend to understand the Trinity or the incarnation.

 

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If a Christian Believer is Already Saved, Why is Ongoing Repentance Necessary?

Jesus linked repentance with salvation (Matthew 4:17; Luke 13:3; 17:3).

In Acts 2:38, the term repentance includes the element of faith. Paul in Ephesus preached turning “to God in repentance” and “faith in our Lord Jesus Christ” (Acts 20:21). Repentance is an ingredient of faith. It is a change of mind that involves both a negative aspect (a turning from sin) and a positive one (a turning to God). On Mars Hill, Paul declared that God “commands all people everywhere to repent, because He has fixed a day on which He will judge the world in righteousness by a Man whom He has appointed; and of this He has given assurance to all men by raising Him from the dead” (Acts 17:30-31 ESV).

Even the most mature Christian harbors unconscious sin (Proverbs 20:9; Isaiah 53:6; 1 John 1:8) and will be corrected by the Holy Spirit as hidden sin is brought to the surface. When Christians come to the realization that they have been committing serious sins, there are two reasons they should repent. The first is to express the genuineness of their faith. (A person who is unwilling to renounce continuing, conscious, serious sin may not be a genuine believer.) The second reason is to maintain a close relationship with their Father in heaven.

As Judge, God declared us pardoned and accepted into His family when we put our trust in Jesus. But as God’s children, we can remain in close fellowship to Him only when we daily acknowledge our sins and ask His help in overcoming them. Jesus said that a person who has been bathed doesn’t need another bath; his only need is to have his feet washed.

Jesus . . . rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, “Lord, are You washing my feet?” Jesus answered and said to him, “What I am doing you do not understand now, but you will know after this.” Peter said to Him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head!” Jesus said to him, “He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” For He knew who would betray Him; therefore He said, “You are not all clean” (John 13:3-11 NKJV).

The bath of which Jesus spoke is that once-for-all, complete cleansing received at salvation. Foot washing symbolizes the family forgiveness maintained by daily repentance and confession.

First John 1:9 declares, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (NKJV). By practicing the words of this verse, we enjoy our relationship with our heavenly Father and we grow in likeness to Him. The daily cleansing we receive through repentance and confession will also make us less vulnerable to temptation and readier to do His will.

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Do the Same Kinds of Prophets Exist Today as did in Biblical Times?

While all Christians have the ability to prophesy in the sense of speaking forth the truth, there was a group of church leaders in the apostolic church who functioned uniquely as prophets. These were apparently next to the apostles in the order of authority within the church (1 Corinthians 12:28-29 ; Ephesians 4:11). The function of the prophets was to edify, console, and exhort (Acts 15:32;1 Corinthians 14:3).

There are no prophets today in the same sense as there were under the old covenant and in the apostolic church. Before the canon of Scripture was complete, God used prophets to maintain order and teach correct doctrine. After the canon was completed, however, prophecy began to be more of a problem within the church than a help. Eventually, the office of prophet died out completely except among heretical groups such as the Montanists.

Today, however, a prophetic word can be spoken in the church in the sense that God’s Word can be proclaimed based on Scripture and the leading of the Holy Spirit. But there will be no new revelations that will supplant or contradict God’s written Word.

According to 1 Corinthians 14, there are two tests that must be passed by any supposedly prophetic statement. First, verse 29 states that after two or three speak a prophetic message, the others are to “judge” (NKJV) or “weigh carefully what is said” (NIV). In other words, the prophetic message must not disagree with the knowledge of God’s Word and of truth held by the other members of the assembly. Second, verses 37 and 38 demonstrate that just as the apostle Paul submitted his words to the examination of the Corinthians on the basis of their knowledge of the Word of God, any prophecy that is given must be judged by the standard of the truth already known to the church of Christ. In other words, no completely new truth would be revealed, but rather the prophet would expound and explain truths already accepted and recognized by God’s people.

The New Bible Dictionary summarizes the purpose of New Testament prophecy in this way:

It is in this sense that the apostle urged the church of his day, and would urge us also, to desire earnestly to prophesy: not to desire the notoriety of doctrinal innovators, but to contend earnestly for the truth once for all delivered to the saints.

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Did Satan Actually Set Jesus Bodily on the Pinnacle of Herod’s Temple?

This issue has been hotly debated by believers throughout history. Many, like the Lutheran commentator R. C. H. Lenski, see no difficulty with Satan’s miraculously transporting Jesus to the heights of the temple:

Like Job, Jesus was placed into Satan’s power so that the latter might tempt him to the uttermost. The transfer of Jesus to the Temple was a physical transfer. There is no difficulty as to willingness on Jesus’ part; he consented to the Father’s will to be tempted as the devil might will to tempt him. We need not say that Jesus transferred himself to the Temple; paralambanei and esteise indicate that the devil provided the motive power. Throughout, Jesus only submits to the tempter’s operations. The devil was permitted to take Jesus where he desired for the purpose of temptation.

On the other hand, one aspect of this account implies that Satan may have appeared to Christ in a vision. In verses 8 and 9, we read that from a high mountain he showed Jesus all the kingdoms of the world in their splendor. William Hendriksen points out that even if we grant that Satan was granted the power by God to physically transfer Jesus to these dangerous and inaccessible locations, “some kind of miracle (would) have been required . . . to show Jesus all the kingdoms of the world, and this not just in dim outline, but very distinctly, so that ‘all their splendor (or glory)’ would be plainly visible; and again, not little by little during a lengthy period of time, but, as Luke adds, ‘in a moment’ ” (The Gospel of Matthew, p. 231).

Because of the clearly visionary nature of verses 8 and 9, it is likely that Satan was permitted by God to supernaturally tempt Christ in a vision. However, because some good arguments can be marshaled in favor of Christ having been physically transferred by Satan, it probably wouldn’t be wise to be dogmatically committed to either interpretation.

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Can Someone Be Forgiven if They Commit the Same Sin Again After Confessing and Repenting it?

No one who asks God for forgiveness can be confident that they won’t commit the same sin again. In fact, our natures are so contaminated by sin that we often do. When Peter asked Jesus whether we are obligated to forgive a person who sins against us seven times (Peter’s “seven times” more than doubled the rabbinic prescription), Jesus said: “I do not say to you, up to seven times, but up to seventy times seven” (Matthew 18:22 NKJV).

Jesus made it clear that God’s primary concern is not mere outward behavior, but the condition of the heart Matthew 23:25-26; Mark 7:5-9; Luke 11:42-44; Luke 11:42-44. Therefore the sincerity of the confession is what counts.

Unfortunately, we can be sincere in our repentance and confession and still fall into sin again. Because believers continue to be influenced by the “flesh”—the fallen aspect of their personalities—in this world they are incapable of perfect sincerity. At times they are more vulnerable to temptation than at other times. With the passage of time, the strong awareness of evil and the ugliness of sin that brought us to repentence often fades.

Sincere confession of sin is a heartfelt acknowledgment that our sin is wrong, that we don’t want to continue in it, and that we are ready to exert ourselves—under the guidance of the Holy Spirit—to resist it. God doesn’t expect perfection, because none of us are capable of achieving it, but He does expect sincerity.

Sin is highly addictive, and when we’re not on our guard we can easily succumb to the false sense of relief we experience when we surrender to our compulsions. We need to be aware of sin’s addictive nature. Like someone who is attempting to quit smoking or drinking, the worst thing we can do is to give up on our desire to change or believe we can never change, even though we relapse in moments of weakness.

As we experience increasing freedom from sin, we will experience an increasing awareness of evil and understand more deeply how sin carries its own penalty. Each time genuine believers relapse into sin, they will experience more conviction and a more painful awareness of sin’s destructiveness. Each time they repent and confess their sins, they will be purer, stronger, and less likely to relapse.

Of course, some sins are so serious that even sincere repentance can’t erase their earthly consequences. Sins like murder and adultery can be forgiven by God in the ultimate sense and by fellow Christians in the sense of hoping for a sinner’s restoration, but the damage such sins inflict usually cannot be undone in this life, and consequences such as imprisonment or divorce may be unavoidable.

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Will We Still be Married in Heaven?

Jesus made it clear that no one will be married in heaven: “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30 NIV).

But this doesn’t mean that we won’t know each other or will cease cherishing our earthly relationship. The rich man recognized Lazarus in Abraham’s bosom, even though he was in a different place and separated by a “great gulf” (Luke 16:19-31 NKJV). The disciples recognized Moses and Elijah at the transfiguration, even though these two men had lived many centuries before (Matthew 17:1-5). Finally, we recall the striking promise made by our Lord to the repentant thief in Luke 23:43, “I tell you the truth, today you will be with Me in paradise” (NIV).

The apostle Paul said we will have more knowledge in heaven than we have now (1 Corinthians 13:12). This implies that we will know and recognize people more fully in heaven than here on earth. He also said it was “far better” to depart and to be with Christ than to remain in the body on earth (2 Corinthians 5:6-8; Philippians 1:22-23).

In all of these passages, heaven is depicted as a place of greater experience than we now know on earth and a place where we will have more knowledge and understanding. This would lead us to believe that we will recognize other members of our family, even though we will not live in family units. Instead, all believers in this age will be united in the bride of Christ and in fellowship with our Savior as the heavenly Bridegroom (Ephesians 5:22-33; Revelation 19:7,9).

Scripture leads us to believe that we will enjoy such a state of wonderful intimacy with our glorified brothers and sisters that there will no longer be a need for the exclusive relationships that protect us from loneliness and despair in a fallen world. This does not mean, of course, that we will not know and share a perfect love with those with whom we have been especially intimate in our earthly lives. However, all of the joys and ecstasy of marital and family love will be far surpassed by the joys of perfect intimacy and trust in heaven.

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Does Teaching the Doctrine of Eternal Security Encourage People to Believe They are Saved?

It’s true that some people are self-satisfied and insensitive about the sin in their lives. Such persons may misuse the doctrine of eternal security to justify a false sense of security. On the other hand, there are those who are oppressed by an overly active conscience, sincerely wondering whether sin in their lives reveals a lack of saving faith. These persons can be rightly comforted knowing that salvation depends entirely on our acceptance of what Christ has done for us, rather than on what we have done for him.

Many Bible passages underline the reality of our security as believers in Jesus Christ: John 10:28-30; Romans 8:29-39; 1 Corinthians 3:15; Ephesians 1:13; Ephesians 4:20; Jude 24.There must be a reason.

The doctrine of eternal security is taught in Scripture, but it should only comfort true Christians who are earnestly concerned with living faithfully for Jesus Christ. Professing Christians living sinfully without remorse shouldn’t assume that their profession of faith guarantees their salvation. Banking on a past “decision” can be dangerous. They need to be reminded that if their present lifestyle is out of keeping with their profession, they are either not true children of God or are living in a manner inconsistent with who they are and with what God has done for them. If they are genuinely saved and continue in sin, God will bring corrective influences into their lives (Proverbs 3:12; Hebrews 12:6; Revelation 3:19).

Professing Christians need to seriously consider the consequences of living in a manner that is inconsistent with their commitment. Even if they believe in eternal security, their continuing sin could be an indication that they never were truly converted. If they are children of God, continuing to sin will result in correction that according to the Scriptures can result in either physical death or a painful condition designed to lovingly bring them to their senses (Psalm 89:31-32; 1 Corinthians 11:29-30; Hebrews 12:5-11).

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If I Feel Like A Hypocrite When I Obey God, Does that Mean I Really Am One?

Christians know they are sinners and should never be under the delusion they have absolutely pure motives. 

1 Under the influence of the fallen nature the natural heart is always hard and selfish. Even when we follow Christ our motives are always mixed, and when we obey the Holy Spirit we go against our natural inclinations.  Certainly, some “acting” is involved. But sincere action motivated by obedience and leading to spiritual change is vastly different from insincere action aimed only at conveying a false impression. Satan’s accusations are hollow if our heart is right, and we demonstrate the inclination of our heart by staying on course.

The key issue is the inclination of our heart and whether it is yielded to the Holy Spirit. If our heart is truly committed to goodness and truth, the “acting” will become reality, like a man who does right by his neighbor even though he doesn’t like him and eventually becomes his friend, or like a husband and wife in a troubled marriage who do the hard work of respecting and reaching out to each other until they discover that their hearts are actually entwined. Acting in harmony with the direction of the Holy Spirit brings growing awareness and rejection of the evil motivations of our heart, along with love, joy, and peace. (Galatians 5:22-23)

  1. To describe the condition of the human heart, the Apostle Paul quoted Psalms 14:1-3, 53:1-3:

    “There is no-one righteous, not even one; there is no-one who understands, no-one who seeks God. All have turned away, they have together become worthless; there is no-one who does good, not even one.” (Romans 3:10-12. Also see Jeremiah 17:9.)

     

    A biblical view of the depravity of the human heart doesn’t imply that every part of man’s nature is as evil as it could possibly be. People often do good and generous things, and although they behave wickedly, they could be much worse. The devil, perhaps, can be characterized as totally evil, but people aren’t. It isn’t that every part of our nature is completely evil, but that every part of our nature is tainted with evil. This means that our potential for evil is much greater than the evil we actually commit. But it also means that we do nothing out of entirely pure motives. Evil taints everything we do.

    Since all of our good works are contaminated, none of them can suffice to bring us favor with God. This is why, even though no one is completely evil, no one is capable on our own of seeking God, or pleasing Him. Even though we aren’t as evil as we can be, we all depend upon the conviction of the Holy Spirit in our hearts to make us aware of our desperate need for salvation.Back To Article

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