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Bible-responses-dataset-gotquestions

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What is the church?

Answer Many people today understand the church as a building. This is not a biblical understanding of the church. The word “church” is a translation of the Greek word [*ekklesia*](definition-ekklesia.html), which is defined as “an assembly” or “called\-out ones.” The root meaning of *church* is not that of a building, but of people. It is ironic that when you ask people what church they attend, they usually identify a building. Romans 16:5 says, “Greet the church that is in their house.” Paul refers to the church in their house—not a [church building](church-building.html), but a body of believers. The church is the body of Christ, of which He is the head. Ephesians 1:22–23 says, “And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.” The body of Christ is made up of all believers in Jesus Christ from the day of Pentecost (Acts 2\) until Christ’s return. Biblically, we may regard the church in two ways, as the universal church or as the local church. The [universal church](universal-local-church.html) consists of everyone, everywhere, who has a personal relationship with Jesus Christ. “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13\). This verse says that anyone who believes is part of the body of Christ and has received the Spirit of Christ as evidence. All those who have received salvation through faith in Jesus Christ comprise the universal church. The [local church](find-local-church.html) is described in Galatians 1:1–2: “Paul, an apostle . . . and all the brothers with me, to the churches in Galatia.” Here we see that in the province of Galatia there were many churches—they had a localized ministry and were scattered throughout the province. They were local churches. A Baptist church, a Lutheran church, an E\-Free church, etc., is not *the* church, as in the universal church; rather, it is a *local* church, a local body of believers. The universal church is comprised of everyone who belongs to Christ. Members of the universal church should seek fellowship and edification in a local church. In summary, the church is not a building or a denomination. According to the Bible, the church is the body of Christ—all those who have placed their faith in Jesus Christ for salvation (John 3:16; 1 Corinthians 12:13\). Local churches are gatherings of people who claim the name of Christ. Members of a local church may or may not be members of the universal church, depending on the genuineness of their faith. The local church is where believers can fully apply the “body” principles of 1 Corinthians chapter 12—encouraging, teaching, and building one another up in the knowledge and grace of the Lord Jesus Christ.

What does the husband of one wife phrase in 1 Timothy 3:2 mean?

Answer There are at least three possible interpretations of the phrase *husband of one wife* in 1 Timothy 3:2 (ESV). 1\) It could simply be saying that a polygamist is not qualified to be an elder, a deacon or a pastor. This is the most literal interpretation of the English rendering of the phrase, but seems somewhat unlikely considering that polygamy was quite rare in the time that Paul was writing. 2\) The Greek could literally be translated as “one\-woman man.” In other words, a bishop must be absolutely loyal to the woman he is married to. This interpretation acknowledges that the original text focuses not on marital status but on moral purity. 3\) The phrase could also be understood to declare that, in order to be an elder/deacon/pastor, a man can only have been married once, other than in the case of a remarried widower; in other words, a pastor cannot be a divorcé. Interpretations 2 and 3 are the most prevalent today. Interpretation 2 seems to be the strongest, primarily because [Scripture allows for divorce](grounds-for-divorce.html) in exceptional circumstances (Matthew 19:9; 1 Corinthians 7:12–16\). It is also important to differentiate a man who was divorced and remarried before he became a Christian from a man who was divorced and remarried after becoming a Christian. An otherwise qualified man should not be excluded from church leadership because of his actions prior to coming to know the Lord Jesus Christ as his Savior. Although 1 Timothy 3:2 does not necessarily exclude a divorced or remarried man from serving as an elder/deacon/pastor, there are other issues to consider. The first [qualification](qualifications-elders-deacons.html) of an elder/deacon/pastor is to be “above reproach” (1 Timothy 3:2\). If the [divorce and/or remarriage](divorced-remarried-pastor.html) had no biblical grounds, then the man has damaged his testimony in the church and community; the “above reproach” qualification will exclude him from the pastorate rather than the “husband of one wife” requirement. An elder/deacon/pastor is to be a man whom the church and community can look up to as an example of Christlikeness and godly leadership. If a past divorce and/or remarriage detracts from this ideal, then he should not serve in the position of elder/deacon/pastor. It is important to remember that, even though a man is disqualified from serving as an elder/deacon/pastor, he is still a valuable member of the body of Christ. Every Christian possesses spiritual gifts (1 Corinthians 12:4–7\) and is called to participate in edifying other believers with those gifts (1 Corinthians 12:7\). A man who is disqualified from the position of elder/deacon/pastor can still teach, preach, serve, pray, worship, and play an important role in the church.

What is the proper mode of baptism?

Answer The simplest answer to this question is found in the meaning of the word “baptize.” It comes from a Greek word which means “to submerge in water.” Therefore, baptism by sprinkling or by pouring is an oxymoron, something that is self\-contradictory. Baptism by sprinkling would mean “submerging someone in water by sprinkling water on them.” Baptism, by its inherent definition, must be an act of immersion in water. Baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection. “Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:3\-4\). The action of being immersed in the water pictures dying and being buried with Christ. The action of coming out of the water illustrates Christ’s resurrection. As a result, baptism by immersion is the only method of baptism which illustrates being buried with Christ and being raised with Him. Baptism by sprinkling and/or pouring came into practice as a result of the unbiblical practice of infant baptism. Baptism by immersion, while it is the most biblical mode of identifying with Christ, is not a prerequisite for salvation. It is rather an act of obedience, a public proclamation of faith in Christ and identification with Him. Baptism is a picture of our leaving our old life and becoming a new creation (2 Corinthians 5:17\). Baptism by immersion is the only mode that fully illustrates this radical change.

What is Ecclesiology?

Answer Ecclesiology is the study of the church. The word Ecclesiology comes from two Greek words meaning "assembly" and "word" \- combining to mean "the study of the church." The church is the assembly of believers who belong to God. Ecclesiology is crucial to understand God’s purpose for believers in the world today. Some important issues in Ecclesiology are: [What is the church?](what-is-the-church.html) Many people today understand the church to be a building. This is not the biblical understanding of the church. The root meaning of “church” is not that of a building, but of people. [What is the purpose of the church?](purpose-church.html) According to Scripture, the purposes / activities of the church should be: (1\) teaching Biblical doctrine, (2\) providing a place of fellowship for believers, (3\) observing the Lord’s supper, and (4\) praying. [What is the importance of Christian baptism?](Christian-baptism.html) According to the Bible, Christian baptism is simply a step of obedience, a public proclamation of one’s faith in Christ alone for salvation. While baptism is not required for salvation, it is an act of obedience and faith—evidence that salvation is a reality in a person’s life. [What is the importance of the Lord’s Supper / Christian Communion?](communion-Christian.html) A study of the Lord’s Supper is a soul\-stirring experience because of the depth of meaning that it portrays. It is an “acted out sermon,” remembering our Lord’s death and resurrection, and looking to the future for His return in glory. [What does the Bible say about the form of church government?](church-government.html) The Bible teaches that church leadership consists of a plurality of elders along with a group of deacons who serve as servants of the church. But it is not contrary to this plurality of elders to have one of these elders serving in the major “pastoral” role. Ecclesiology helps us to understand the role of the church and our role in the church. It teaches us about the ordinances of the church, how church leadership is to be chosen and structured, and what the church is to be doing in regards to believers (worship and discipleship) and unbelievers (ministry and evangelism). A Biblical understanding of Ecclesiology would go a long way to correct many of the common problems in churches today. Above all, we must understand that the church is the Body of Christ and that each of us has a specific function and role within that body. A key Scripture on Ecclesiology is Acts 2:42, "They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer."

What is the importance of the Lord’s supper / Christian Communion?

Answer A study of the Lord’s Supper is a soul\-stirring experience because of the depth of meaning it contains. It was during the age\-old celebration of the Passover on the eve of His death that Jesus instituted a significant new fellowship meal that we observe to this day. It is an integral part of Christian worship. It causes us to remember our Lord’s death and resurrection and to look for His glorious return in the future. The Passover was the most sacred feast of the Jewish religious year. It commemorated the final plague on Egypt when the firstborn of the Egyptians died and the Israelites were spared because of the blood of a lamb that was sprinkled on their doorposts. The lamb was then roasted and eaten with unleavened bread. God’s command was that throughout the generations to come the feast would be celebrated. The story is recorded in Exodus 12\. During the Last Supper—a Passover celebration—Jesus took a loaf of bread and gave thanks to God. As He broke it and gave it to His disciples, He said, “‘This is my body given for you; do this in remembrance of me.’ In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you’” (Luke 22:19\-21\). He concluded the feast by singing a hymn (Matthew 26:30\), and they went out into the night to the Mount of Olives. It was there that, as predicted, Jesus was betrayed by Judas. The following day Jesus was crucified. The accounts of the Lord’s Supper are found in the Gospels (Matthew 26:26\-29; Mark 14:17\-25; Luke 22:7\-22; and John 13:21\-30\). The apostle Paul wrote concerning the Lord’s Supper in 1 Corinthians 11:23\-29\. Paul includes a statement not found in the Gospels: “Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself” (1 Corinthians 11:27\-29\). We may ask what it means to partake of the bread and the cup “in an unworthy manner.” It may mean to disregard the true meaning of the bread and cup and to forget the tremendous price our Savior paid for our salvation. Or it may mean to allow the ceremony to become a dead and formal ritual or to come to the Lord’s Supper with unconfessed sin. In keeping with Paul’s instruction, we should examine ourselves before eating the bread and drinking the cup. Another statement Paul made that is not included in the gospel accounts is “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until He comes” (1 Corinthians 11:26\). This places a time limit on the ceremony—until our Lord’s return. From these brief accounts we learn how Jesus used two of the frailest of elements as symbols of His body and blood and established them as a monument to His death. It was not a monument of carved marble or molded brass, but of bread and wine. He declared that the bread spoke of His body which would be broken. There was not a broken bone, but His body was so badly tortured that it was hardly recognizable (Psalm 22:12\-17; Isaiah 53:4\-7\). The wine spoke of His blood, indicating the terrible death He would soon experience. He, the perfect Son of God, became the fulfillment of the countless Old Testament prophecies concerning a Redeemer (Genesis 3:15; Psalm 22; Isaiah 53\). When He said, “Do this in remembrance of me,” He indicated this was a ceremony that must be continued in the future. It indicated also that the Passover, which required the death of a lamb and looked forward to the coming of the Lamb of God who would take away the sin of the world, was fulfilled in the Lord’s Supper. The New Covenant replaced the Old Covenant when Christ, the Passover Lamb (1 Corinthians 5:7\), was sacrificed (Hebrews 8:8\-13\). The sacrificial system was no longer needed (Hebrews 9:25\-28\). The Lord’s Supper/Christian Communion is a remembrance of what Christ did for us and a celebration of what we receive as a result of His sacrifice.

What are the duties of an elder in the church?

Answer The Bible spells out at least five duties and obligations of an elder: 1\) The elders help to settle disputes in the church. “While Paul and Barnabas were at Antioch of Syria, some men from Judea arrived and began to teach the Christians 'unless you keep the ancient Jewish custom of circumcision taught by Moses, you cannot be saved.' Paul and Barnabas, disagreeing with them, argued forcefully and at length. Finally, Paul and Barnabas were sent to Jerusalem, accompanied by some local believers, to talk to the apostles and elders about this question” (Acts 15:1\-2, NLT). The question was raised and forcefully argued, then taken to the apostles and elders for a decision. This passage teaches that elders are decision makers. 2\) They pray for the sick. "Is any sick among you? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord" (James 5:14\). Since the elders have to meet specific qualifications, their lives are godly and therefore the sin in their lives is minimal and is confessed regularly; therefore, they are used to pray for the sick. One of the necessities in prayer is praying for the Lord’s will to be done, and they are expected to do this. 3\) They are to watch out for the church in humility. "I exhort the elders who are among you, I being also an elder and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed the flock of God among you, taking the oversight, not by compulsion, but willingly; nor for base gain, but readily; nor as lording it over those allotted to you by God, but becoming examples to the flock. And when the Chief Shepherd shall appear, you shall receive a never\-fading crown of glory” (1 Peter 5:1\-4\). Elders are the designated leaders of the church, and the flock is entrusted to them by God. They are not to lead for the pay or the reward but because of their desire to serve and shepherd the flock. 4\) They are to watch out for the spiritual life of the flock. "Yield to those leading you, and be submissive, for they watch for your souls, as those who must give account, that they may do it with joy and not with grief; for that is unprofitable for you" (Hebrews 13:17\). This verse does not specifically say “elders,” but it is talking about the church leaders. They are accountable for the spiritual life of the church. 5\) They are to spend their time in prayer and teaching the word. "And the Twelve called near the multitude of the disciples and said, ‘It is not right that we should give up preaching the word of God to serve tables. Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word’” (Acts 6:2\-4\). This is for the apostles, but we can see from the passage above in \#3 that Peter equates himself as an apostle and an elder. From this verse you can also see the difference between the duties of elder and deacon. Simply put, the elders should be peacemakers, prayer warriors, teachers, leaders by example, and decision makers. They are the preaching and teaching leaders of the church. It is a position to be sought but not taken lightly—read this warning: "Let not many of you become teachers, my brethren, for you know that we who teach shall be judged with greater strictness" (James 3:1\). The role of elder is not a position to be taken lightly.

How often should the Lord’s Supper / Communion be observed?

Answer The Bible nowhere instructs us how often we should take communion. First Corinthians 11:23–26 records the following instructions for [communion](communion-Christian.html): “The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, ‘This is my body, which is for you; do this in remembrance of me.’ In the same way, after supper he took the cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.’ For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” This passage gives all the instructions we need to perform the rite of communion and to understand the significance of what we are doing. The bread that Jesus broke represents His body that was broken on the cross for us. The cup represents the blood He shed on our behalf, sealing a covenant between Him and us. Each time we observe the [ordinance](ordinances-sacraments.html) of communion, we are not only remembering what He did for us, but we are “showing” it as well to all who watch and all who participate. Communion is a beautiful picture of what happened at the cross, what it means, and how it impacts our lives as believers. It would seem that, since we take the Lord’s Supper to remember Christ’s death, we should take it fairly often. Some churches have a monthly Lord’s Supper service; others do it bi\-monthly; others weekly. Since the Bible does not give us specific instruction as to frequency, there is some latitude in how often a church should observe the Lord’s Supper. It should be often enough to renew focus on Christ, without being so often that it becomes routine. In any case, it’s not the frequency that matters but the heart attitude of those who participate. We should partake with reverence, love, and a deep sense of gratitude for the Lord Jesus, who was willing to die on the cross to take upon Himself our sins.

Should communion be open or closed?

Answer The difference between “open” and “closed” communion hinges on a church’s view of the purpose of [communion](communion-Christian.html) and the authority of the church. Churches that practice “open” communion invite all professed believers in Christ to join them in observing the ordinance. Churches that practice “closed” communion limit involvement in the Lord’s Supper to their own local body—only official members in good standing are allowed to partake. Some churches practice a third type, which they call “close” communion; in “close” communion members of other churches in the same denomination are allowed to break bread together with the members of the local church. The Bible’s teaching on the Lord’s Supper is found in 1 Corinthians 11:17–34 and promotes open participation for believers. All those who are true believers in God through personal faith in Jesus Christ, His Son, are worthy to partake of the Lord’s Supper by virtue of the fact they have accepted the death of Christ as payment for their sins (see also Ephesians 1:6–7\). The reasoning behind some churches’ practice of closed or close communion is that they want to make sure everyone partaking is a believer. This is understandable; however, it places church leadership and/or church ushers in a position of determining who is worthy to partake, which is problematic at best. A given church may assume that all of their official members are true believers, but such an assumption may or may not be true. The practice of closed communion—restricting communion to church members—is also an attempt to make sure someone doesn’t partake in an “unworthy manner” (1 Corinthians 11:27\). Closed\-communion churches consider that only the local body is able to determine the spiritual worthiness of its members; there is no way of determining the spiritual condition of outsiders or strangers. However, 1 Corinthians 11:27 is referring to the *manner* in which a person partakes of the bread and cup, not to his or her personal worthiness. No one is really “worthy” to commune with God; it is only by virtue of the shed blood of Christ that we have been made worthy. The *manner* of partaking becomes unworthy when certain believers are excluded (verse 21\), when participants refuse to share (verse 21\), when drunkenness is involved (verse 21\), when the poor are humiliated (verse 22\), when selfishness is promoted (verse 33\), or when the gathering is viewed as merely a meal to satisfy hunger (verse 34\). Biblically, communion should be open to all believers, not closed to a particular church or denomination. What’s important is that the participants are [born\-again believers](born-again.html) walking in fellowship with their Lord and with each other. Before partaking of communion, each believer should personally examine his or her motives (1 Corinthians 11:28\). No matter what church one belongs to, irreverence, prejudice, selfishness, and lust have no place at the Lord’s Table.

What are the responsibilities of deacons in the church?

Answer In the New Testament, the word usually translated "serve" is the Greek word *diakoneo*, which literally means "through the dirt." It refers to an attendant, a waiter, or one who ministers to another. From this word we get the English word “deacon.” We first see the word "deacon" used this way in the book of Acts. “And the twelve summoned the full number of the disciples and said, "It is not right that we should give up preaching the word of God to serve tables” (Acts 6:2\). The men who were giving themselves to feeding the flock by preaching and teaching realized that it wasn’t right for them to leave those activities to wait tables, so they found some other men who were willing to serve, and put them in place to minister to the church’s physical needs while the elders or pastors ministered to their spiritual needs. It was a better use of the resources they were given, and a better use of everyone’s gifts. It also got more people involved in serving and helping one another. Today, for the biblical church, these roles are essentially the same. Elders and pastors are to “preach the word…reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2\), and deacons are to be appointed to take care of everything else. In a modern church, this might include taking on administrative or organizational tasks, ushering, being responsible for building maintenance, or volunteering to be the church treasurer. It depends on the need and the gifts of the available men. The responsibilities of a deacon are not clearly listed or outlined; they are assumed to be everything that does not include the duties of an elder or pastor, which is to preach, teach, and exhort. But qualifications for a deacon’s character are clearly outlined in Scripture. They are to be blameless, the husband of one wife, a good household manager, respectable, honest, not addicted to alcohol, and not greedy (1 Timothy 3:8\-12\). According to the Word, the office of deacon is an honor and a blessing. “For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus” (1 Timothy 3:13\).

What is Christian ministry?

Answer "Ministry" is from the Greek word diakoneo, meaning "to serve" or douleuo, meaning "to serve as a slave." In the New Testament, ministry is seen as service to God and to other people in His name. Jesus provided the pattern for Christian ministry—He came, not to receive service, but to give it (see Matthew 20:28; Mark 10:45; John 13:1\-17\). The Christian should minister by meeting people’s needs with love and humility on Christ’s behalf (see Matthew 20:26; Mark 10:43; John 2:5,9; Acts 6:3; Romans 1:1; Galatians 1:10; Colossians 4:12\). Christians are to minister to others out of their devotion to Christ and their love for others, whether the other people are believers or unbelievers. Ministry to others should be impartial and unconditional, always seeking to help others as Jesus would. The ministry in our day has taken on more of a vocational meaning as we call pastors "ministers" to full\-time service. Pastors do spend their lives in the ministry, they do minister to others, and they can rightly be designated as ministers, but pastors are not the only ones who are to be involved in ministry. From the early New Testament churches to the churches of our day, each Christian should be in the ministry of helping others (see Romans 12:3\-8, 10\-13; 2 Timothy 2:24\-26\). The content of ministry seems to prioritize the ministering in spiritual things, not just practical things. Ministry should certainly place emphasis on sharing the Gospel of Jesus Christ with others so they can come to know Him and receive Him as personal Savior, go on to experience Him as Lord of their life, and go even further to know Christ as the essence of their Life (see John 1:12; Colossians 2:6\-7; Galatians 2:20; Philippians 3:8\-10\). Ministry can, and should, include ministering to the physical, emotional, mental, vocational, and financial needs of others. Jesus did, and so should we!

Can women serve as deacons in the church?

Answer Scripture is not completely clear whether or not a woman can serve as a deacon. The statement that deacons are to be “men worthy of respect” (1 Timothy 3:8 NIV) and the qualification “the husband of but one wife” (1 Timothy 3:12\) would seem to disqualify women from serving as deacons. However, some interpret 1 Timothy 3:11 as referring to women deacons because the Greek word translated “wives” can also be translated “women.” According to this interpretation, Paul is referring not to deacons’ wives, but to women who serve as deacons. The use of the word *likewise* in verse 8 could suggest a third group of leaders in addition to elders and deacons. Also supporting this interpretation is the fact that Paul gives no requirements for elders’ wives when outlining the qualifications for eldership. Why would he list qualifications for deacons’ wives but not for elders' wives? Elders hold a more prominent position in the church, yet Paul places no demands on their wives. Arguing against interpreting "deacon’s wives" as "female deacons" is the fact that it would be unusual for Paul to give qualifications for deacons in verses 8\-10 and 12\-13, with qualifications for deaconesses in between. Romans 16:1 refers to Phoebe with the same word Paul uses in 1 Timothy 3:12\. It is unclear, though, whether Paul is saying Phoebe is a deacon or whether he is just saying she is a servant. In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed women and children (Titus 2:3\-5\). Phoebe may not have had the official designation of “deacon” but Paul thought enough of her to entrust her with the tremendous responsibility of delivering the epistle to the Romans to the church in Rome (Romans 16:1\-2\). Clearly, he saw her not as inferior or less capable, but as a trusted and valued member of the body of Christ. Scripture does not give much support to the idea of women serving as deacons, but it does not necessarily disqualify them, either. Some churches have instituted the office of deaconess, but most differentiate it from the office of deacon. If a church does institute the position of deaconess, the church leadership should ensure that the deaconess is in submission to the restrictions Paul places on the ministry of women in other passages (such as 1 Timothy 2:11\-12\), just as all leadership is to be in submission to the church authority structure and ultimately to our supreme authority, Christ Jesus.

What day is the Sabbath, Saturday or Sunday?

Answer It is often claimed that “God instituted the Sabbath in Eden” because of the connection between the Sabbath and creation in Exodus 20:11\. Although God’s rest on the seventh day (Genesis 2:3\) did foreshadow a future Sabbath law, there is no biblical record of the Sabbath before the children of Israel left the land of Egypt. Nowhere in Scripture is there any hint that Sabbath\-keeping was practiced from Adam to Moses. The Word of God makes it quite clear that Sabbath observance was a special sign between God and Israel: “The Israelites are to observe the Sabbath, celebrating it for the generations to come as a lasting covenant. It will be a sign between me and the Israelites forever, for in six days the Lord made the heavens and the earth, and on the seventh day he abstained from work and rested” (Exodus 31:16–17\). In Deuteronomy 5, Moses restates the [Ten Commandments](Ten-Commandments.html) to the next generation of Israelites. Here, after commanding Sabbath observance in verses 12–14, Moses gives the reason the Sabbath was given to the nation of Israel: “Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day” (Deuteronomy 5:15\). God’s intent for giving the Sabbath to Israel was not that they would remember creation, but that they would remember their Egyptian slavery and the Lord’s deliverance. Note the requirements for Sabbath\-keeping: a person placed under that Sabbath law could not leave his home on the Sabbath (Exodus 16:29\), he could not build a fire (Exodus 35:3\), and he could not cause anyone else to work (Deuteronomy 5:14\). A person breaking the Sabbath law was to be put to death (Exodus 31:15; Numbers 15:32–35\). An examination of New Testament passages reveals four important points concerning the Sabbath: 1\) Whenever Christ appears in His resurrected form and the day is mentioned, it is always the first day of the week (Matthew 28:1, 9, 10; Mark 16:9; Luke 24:1, 13, 15; John 20:19, 26\). 2\) The only times the Sabbath is mentioned from Acts through Revelation, the occasion is Jewish evangelism, and the setting is usually a synagogue (Acts 13—18\). Paul wrote, “To the Jews I became as a Jew, that I might win Jews” (1 Corinthians 9:20\). Paul did not go to the synagogue to fellowship with and edify the saints, but to convict and save the lost. 3\) After Paul states, “From now on I will go to the Gentiles” (Acts 18:6\), the Sabbath is never again mentioned. 4\) Instead of suggesting adherence to the Sabbath day, the remainder of the New Testament implies the opposite (including the one exception to point 3, above, found in Colossians 2:16\). Looking more closely at point 4, above, will reveal that there is no obligation for the New Testament believer to keep the Sabbath and will also show that the idea of a Sunday “Christian Sabbath” is also unscriptural. As mentioned, there is one time the Sabbath is mentioned after Paul began to focus on the Gentiles, “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ” (Colossians 2:16–17\). The Jewish Sabbath was abolished at the cross where Christ “canceled the written code, with its regulations” (Colossians 2:14\). Our freedom from Sabbath\-day regulations is repeated more than once in the New Testament: “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord” (Romans 14:5–6a). “But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years” (Galatians 4:9–10\). Some claim that a mandate by [Emperor Constantine](Constantine-Sabbath.html) in AD 321 “changed” the Sabbath from Saturday to Sunday. On what day did the early church meet for worship? Scripture never mentions any Sabbath (Saturday) gatherings by believers for fellowship or worship. However, there are passages that mention the first day of the week. For instance, Acts 20:7 states that “on the first day of the week we came together to break bread.” In 1 Corinthians 16:2 Paul gives this instruction: “On the first day of every week, each one of you should set aside a sum of money in keeping with his income.” Since Paul designates this offering as “service” in 2 Corinthians 9:12, this collection must have been linked with the Sunday worship service of the Christian assembly. Historically, Sunday, not Saturday, was the normal meeting day for Christians in the church, and its practice dates back to the first century. The Sabbath was given to Israel, not the church. The Sabbath is still Saturday, not Sunday, and has never been changed. The Sabbath is part of the Old Testament Law, and Christians are free from the bondage of the law (Galatians 4:1–26; Romans 6:14\). Sabbath\-keeping is not required of the Christian—be it Saturday or Sunday. The first day of the week, Sunday, the Lord’s Day (Revelation 1:10\), celebrates the new creation, with Christ as our resurrected Savior. The apostle Paul said that each individual Christian should decide whether to observe a Sabbath rest: “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind” (Romans 14:5\). We are to worship God every day, not just on Saturday or Sunday.

What did Jesus mean by “upon this rock I will build my church” in Matthew 16:18?

Answer Jesus’ words in Matthew 16:18 are the focus of an ongoing debate over who or what “the rock” is that Jesus mentions. The immediate context contains a question that Jesus put to His disciples: “Who do you say I am?” (verse 15\). [Peter](life-Peter.html) answers, “You are the Messiah, the Son of the living God” (verse 16\), to which Jesus replies, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it” (verses 17–18\). Is “this rock” on which Christ promised to build His church Peter? Is it Peter’s faith? Is it the truth of Peter’s statement? Or is the rock Jesus Himself? In all honesty, there is no way for us to be 100 percent sure which view is correct. **First view: the rock is Peter** One view is that Jesus was declaring that Peter would be the “rock” on which He would build His church. Jesus appears to be using a play on words. “You are Peter \[*petros*] and on this rock \[*petra*] I will build my church.” Since Peter’s name means “rock,” and Jesus is going to build His church on a rock, it appears that Christ means to link Peter with the founding of the church. It’s true that God used Peter greatly in the foundation of the church. It was Peter who first proclaimed the gospel on the day of Pentecost (Acts 2:14–47\). Peter was also the first to take the gospel to the Gentiles (Acts 10:1–48\). In a sense, Peter was the rock “foundation” of the church. **Second view: the rock is the truth contained in Peter’s statement** Another popular interpretation is that the rock Jesus was referring to is not Peter, but Peter’s statement in Matthew 16:16: “You are the Christ, the son of the living God.” In this view, the “rock” is the truthfulness of that statement—the church is built on the rock\-solid truth that Jesus is God’s Chosen One and the eternal Son of God. In confessing Jesus as the Christ, Peter, the “rock,” was demonstrating his own stability as he stood on that truth. He was, in a way, showing his character and why Jesus nicknamed him “Cephas” or “Peter” (see John 1:42\). **Third view: the rock is Peter’s faith** Jesus had never explicitly taught the disciples the fullness of His identity, and so it was God who had sovereignly opened Peter’s eyes to that revelation. Jesus marks the source of that truth in Matthew 16:17\. Peter’s confession of Jesus as the Messiah and Son of God poured forth from him as a heartfelt declaration of personal faith. Since personal faith in Christ is the hallmark of the true Christian, those who place their faith in Christ, as Peter did, are the church. Peter, writing to believers dispersed through the ancient world, likens them to stones used to build the church: “As you come to him, the living Stone—rejected by humans but chosen by God and precious to him—you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4–5\). The faith of believers is what makes them “[living stones](living-stone.html)” able to be built into the church. **Fourth view: the rock is Jesus** After Jesus declares that God the Father had revealed the truth to Peter, He says, “You are Peter, and on this rock I will build my church” (Matthew 16:18\). The word for “Peter,” *Petros*, is a masculine noun that means “a detached stone, a stone that might be thrown or easily moved” (Zodhiates, S., *The Complete Word Study Dictionary: New Testament*, AMG Publishers, 1992, p. 1,154\). The word for “rock” next mentioned is a different Greek word, *petra*, a feminine noun that means “a mass of rock” or “a cliff” and therefore something foundational (ibid.; see also Matthew 7:24–25\). The difference in the two terms may suggest that Jesus was contrasting Peter with Himself. That is, Jesus was saying, “You are the small rock, but I am the foundation of the church.” This view finds support in other passages that present Christ, not Peter, as the foundation of the church (1 Corinthians 3:11\) and the life\-giving rock (1 Corinthians 10:4\). Of course, the apostles played a foundational role in the building of the church, but the role of primacy is reserved for Christ alone. So, Jesus’ words in Matthew 16:18 are best interpreted as a simple play on words: a boulder\-like, foundational truth came from the mouth of one who was called a small stone. Christ Himself is called the “chief cornerstone” (1 Peter 2:6–7; cf. Matthew 21:42\). The chief cornerstone of any building was that upon which a building is anchored. If Christ declared Himself to be the [cornerstone](Jesus-Christ-cornerstone.html), how could Peter be the rock upon which the church was built? Believers are the stones that make up the church. They are built upon the foundation of the apostles and prophets (not just Peter) and anchored to the Cornerstone (Ephesians 2:20\). “The one who trusts in \[Christ] will never be put to shame” (1 Peter 2:6\). The [Roman Catholic Church](Roman-Catholicism.html) argues that Peter is the rock upon which Jesus built His church, confers upon Peter the title of pope, and claims to be the one true church. As we have seen, however, identifying the rock as Peter is not the only valid interpretation of Matthew 16:18\. Even if Peter is the rock upon which Jesus promised to build His church, it does not give the Roman Catholic Church any authority. Scripture nowhere records Peter being in Rome. Scripture nowhere describes Peter as being supreme over the other apostles. The New Testament does not describe Peter as being the all\-authoritative leader of the early church. The origin of the Catholic Church is not in the teachings of Peter or any other apostle. If Peter truly was the founder of the Roman Catholic Church, it would be in full agreement with what Peter taught (Acts 2, 1 Peter, 2 Peter).

Do women have to remain silent in church?

Answer First Corinthians 14:33–35 states, “As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church” (ESV). In 1 Timothy 2:11–12, there is a similar instruction: “A woman should learn in quietness and full submission. . . . She must be quiet.” At first glance, these passages seem to issue a universal command that women are never allowed to speak in the church, for any reason. In both cases, a closer examination of the context is necessary. The whole of 1 Timothy 2:11–14, quoted only partially above, is this: “A woman a should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner.” Note that Paul specifies the subjects of teaching and assuming authority. A woman is to “be quiet” in that she does not teach men in the church, and she shows her submission to authority by learning. In other words, this is not an absolute command for women to remain silent at all times in all services. There are also some contextual considerations in the 1 Corinthians 14 passage. Earlier in the same epistle, Paul mentions situations where women are allowed to pray and prophesy in public: “But every woman who prays or prophesies…” (1 Corinthians 11:5\). Commentators suggest various ways of reconciling 1 Corinthians 11 (women pray and prophesy) with 1 Corinthians 14 (women are silent): • Chapter 11 gives the rule for a smaller group of believers; chapter 14 gives the rule for the entire assembly. • Chapter 11 focuses on dress (head coverings) as a symbol of submission without regard to the propriety of a woman praying or prophesying—the subject of prophesying being addressed later, in chapter 14\. • Chapter 11 acknowledges that, in the Corinthian church, women prayed and prophesied, but Paul reserves his condemnation of women prophesying for chapter 14\. Taking a closer look at 1 Corinthians 14, we see the overall concern is orderly assemblies. The church of Corinth was noted for the disorder rampant in that assembly (verse 33\). It seems that everyone in the church service was participating whenever and however they desired. Those with the gift of tongues were speaking simultaneously, and no one was concerned with interpreting what was being said. Those with a supposed revelation from God were shouting out randomly, even if what was said could not be heard above the din, and apparently no one was evaluating what was being offered as prophecy. The meetings in Corinth were characterized by chaos, and no one was being edified or instructed (see verses 5, 12, and 19\). To remedy this, Paul instructs a number of groups to “be quiet” at certain times and under certain conditions: • Verses 27–28a, Those who would speak in a tongue must “keep silent” if someone else is speaking or if there is no one to interpret what is said. • Verses 29–31a, A prophet must “be silent” if someone else has the floor. • Verses 34–35, Women should “keep silent” to show proper submission. 1 Corinthians 14:33\-35 appears in a very specific context. Most of 1 Corinthians chapter 14 is a discussion of tongues and prophesy. The immediate context of verses 33\-35 is the evaluation of tongues and prophesy. Women are to be silent in *that* context. In 1 Timothy 2:11\-12, women are prohibited from teaching and exercising authority over men. In 1 Corinthians 14:33\-35, women are prohibited from participating in the authoritative evaluation of any revelation given in tongues or prophecy. Doing so would involve exercising authority over men. There are many roles women can fill in the church. The only roles women cannot fill in the church are ones that involve teaching or exercising authority over men. The evaluation of new revelation given through the spiritual gifts of tongues and prophecy would involve exercising authority over men. Therefore, when tongues and prophecy are being evaluated, women are to remain silent. Interpreted in its context, 1 Corinthians 14:33\-35 is not a command for women to be silent at all times in the church. Rather, it is a command, in agreement with 1 Timothy 2:11\-12, that women are not to exercise authority over men in the church.

Are we supposed to use musical instruments in church?

Answer In all the examples of believers meeting together for worship in the New Testament, we have no clear instance of musical instruments being used. Most churches today utilize musical instruments of all kinds, but some use none at all. The lack of a biblical example of a church using musical instruments has led some to believe that musical instruments should not be used in the church but that our singing should be done a cappella. While the church is a New Testament concept, we should look at the use of musical instruments by God’s people in the Old Testament. Musical instruments were definitely used in worship in the Old Testament. The use of musical instruments was even commanded in some passages: “Begin the music, strike the timbrel, play the melodious harp and lyre” (Psalm 81:2; cf. 98:5; 150:4\). Several of the psalms were intended to be played “with stringed instruments” (e.g., Psalm 4:1; 55:1; 67:1; 76:1\), as well as the song of Habakkuk (Habakkuk 3:19\). Instrumental musical accompaniment was a common part of worship. David commanded the leaders of the Levites “to appoint their fellow Levites as musicians to make a joyful sound with musical instruments: lyres, harps and cymbals” (1 Chronicles 15:16\); in fact, four thousand Levites were set apart for playing musical instruments (1 Chronicles 23:5\). Christians who believe that musical instruments should not be used in church acknowledge the Old Testament use of musical instruments, but they rightly assert that Old Testament examples do not set New Testament church practices. They assert that, under the New Covenant, the believers’ “instrument” is the human voice. Just as the Old Testament temple has given way to the “[living temple](body-temple-Holy-Spirit.html)” of the human body (1 Corinthians 6:19\), so the old “mechanical” instruments of temple music have given way to the “living,” Spirit\-filled instrument of the human voice. So, are churches who utilize musical instruments working outside the will of God? In answering this, we should remember a few important things: first, our guide for church practice should be Scripture alone, not [church tradition](Christian-tradition.html), not the writings of church fathers, and not modern culture. Second, absent a direct teaching in Scripture, we should exercise grace and tolerance. There may not be any example of a New Testament church using musical instruments, but, by the same token, the New Testament nowhere condemns musical instruments in the church. It’s natural to come up with rules that are not in the Bible, but we should be very slow to require what Scripture does not require or to forbid what Scripture does not forbid. Third, the fact that there is no example in Scripture of a church using musical instruments does not imply a command not to have musical instruments. Arguments from silence are notoriously flawed. Saying that the New Testament does not authorize the church to use mechanical instruments of music is not the same as saying the use of such instruments is wrong. The New Testament also does not authorize the church to pass offering plates or install stained glass windows, yet few would say that those things are “wrong.” A lack of direct scriptural “authorization” of a certain practice is not an automatic prohibition. In short, the Bible neither forbids nor commands the use of musical instruments in church. A church has freedom to use musical instruments in worship, and a church has freedom not to. Whatever a church decides to do concerning the use of musical instruments, other churches should accept it as that church’s way of praising the Lord. With or without musical instruments, we should “do it all for the glory of God” (1 Corinthians 10:31\).

What should I be looking for in a church?

Answer In order to know what to look for in a local church, we must first understand God’s purpose for the church—the body of Christ—in general. There are two outstanding truths about the church. First, "the church of the living God \[is] the pillar and foundation of the truth" (1 Timothy 3:15\). Second, Christ alone is the head of the church (Ephesians 1:22; 4:15; Colossians 1:18\). In regard to the truth, the local church is a place where the Bible (God’s only Truth) has complete authority. The Bible is the only infallible [rule of faith](rule-of-faith.html) and practice (2 Timothy 3:15\-17\). Therefore, when seeking a church to attend, we should find one where, according to biblical standards, the gospel is preached, sin is condemned, worship is from the heart, the teaching is biblical, and opportunities to minister to others exist. Consider the model of the early church found in Acts 2:42\-47, "They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer." They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved." In regard to the second truth about the church, Christians should attend a local fellowship that declares Christ’s headship in all matters of doctrine and practice. No man, whether pastor, priest, or pope, is the head of the church. All men die. How can the living church of the living God have a dead head? It cannot. Christ is the church’s one supreme authority, and all church leadership, gifts, order, discipline, and worship are appointed through His sovereignty, as found in the Scriptures. Once these two fundamental truths are set, the rest of the factors (buildings, worship styles, activities, programs, location, etc.) are merely a matter of personal preference. Before attending a church, some research is necessary. Doctrinal statements, purpose statements, mission statements, or anything that will give insight into what a church believes should be carefully examined. Many churches have websites where one can determine what they believe regarding the Bible, God, the Trinity, Jesus Christ, sin, and salvation. Next should be visits to the churches that seem to have the fundamentals in place. Attendance at two or three services at each church will be helpful. Any literature they have for visitors should be scrutinized, paying close attention to belief statements. Church evaluation should be based on the principles outlined above. Is the Bible held as the only authority? Is Christ exalted as head of the church? Does the church focus on discipleship? Were you led to worship God? What types of ministries does the church involve itself in? Was the message biblical and evangelical? How was the fellowship? You also need to feel comfortable. Were you made to feel welcome? Is the congregation comprised of true worshipers? Finally, remember that no church is perfect. At best, it is still filled with saved sinners whose flesh and spirits are continually at war. Also, do not forget the importance of prayer. Praying about the church God would have you attend is crucial throughout the decision\-making process. You may also find our [church finder](church-finder.html) helpful.

Why is church attendance / going to church important?

Answer Simply put, the Bible tells us we need to attend church so we can worship God with other believers and be taught His Word for our spiritual growth. The early church “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\). We should follow that example of devotion—and to the same things. Back then, they had no designated church building, but “every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts” (Acts 2:46\). Wherever the meeting takes place, believers thrive on fellowship with other believers and the teaching of God’s Word. Church attendance is not just a “good suggestion”; it is God’s will for believers. Hebrews 10:25 says we should “not \[be] giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” Even in the early church, some were falling into the bad habit of not meeting with other believers. The author of Hebrews says that’s not the way to go. We need the encouragement that church attendance affords. And the approach of the end times should prompt us to be even more devoted to going to church. Church is the place where believers can love one another (1 John 4:12\), encourage one another (Hebrews 3:13\), “spur” one another to love and good works (Hebrews 10:24\), serve one another (Galatians 5:13\), instruct one another (Romans 15:14\), honor one another (Romans 12:10\), and be kind and compassionate to one another (Ephesians 4:32\). When a person trusts Jesus Christ for salvation, he or she is made a member of the body of Christ (1 Corinthians 12:27\). For a church body to function properly, all of its “body parts” need to be present and working (1 Corinthians 12:14–20\). It’s not enough to just attend a church; we should be involved in some type of ministry to others, using the spiritual gifts God has given us (Ephesians 4:11–13\). A believer will never reach full spiritual maturity without having that outlet for his gifts, and we all need the assistance and encouragement of other believers (1 Corinthians 12:21–26\). For these reasons and more, church attendance, participation, and fellowship should be regular aspects of a believer’s life. Weekly church attendance is in no sense “required” for believers, but someone who belongs to Christ should have a desire to worship God, receive His Word, and fellowship with other believers. Jesus is the Cornerstone of the Church (1 Peter 2:6\), and we are “like living stones . . . being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5\). As the building materials of God’s “spiritual house,” we naturally have a connection with one another, and that connection is evident every time the Church “goes to church.”

Should the church get involved in social issues and causes?

Answer This issue is the cause of much controversy in the Christian community. Each of the two extremes is represented by those who feel very strongly that their position is the “Christian” one. On one hand there are those who spend many hours writing to their Congressmen, picketing abortion clinics, campaigning for conservative candidates and using all means available to influence and improve the quality of government to conform it to the Christian worldview. At the other extreme are those who take Jesus’ words “My kingdom is not of this world” (John 18:36\) as their motto, refusing to vote or get involved in any effort to affect the culture in which we live. There is no doubt that we should be good citizens. Romans 13:1 tells us, “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.” Christians should be exemplary in their conduct regarding the laws of the land, choosing to disobey only those laws/rules that directly contradict the revealed Word of God. Abortion, for example, may be an abomination, but no one is forced by the government to have an abortion, as is the case in China. The Chinese Christians who defy the law and refuse to have abortions are obeying the biblical commands “choose life” (Deuteronomy 30:19\) and “you shall not murder” (Romans 13:9\), thereby obeying the Word of God rather than the laws of man. But such instances are very rare in contemporary Western culture. Perhaps the best way to understand our responsibilities in the social/cultural arena is to look to Jesus for our example. Jesus lived in one of history’s most corrupt societies. But He perfectly maintained His Father’s perspective on social and political matters, even though He lived in a society that was every bit as pagan and corrupt as today’s culture. Cruel tyrants and dictators ruled throughout the region, and the institution of slavery was firmly entrenched. Legal and economic oppression of the Jews by Rome was rampant, dwarfing anything we experience today. But even in the face of such tyranny, Jesus never issued a call for political changes, even by peaceful means. He never attempted to “capture the culture” for biblical morality. He did not come to earth to be a political or social reformer. Rather, He came to establish a new spiritual order. He came not to make the old order moral through social and governmental reform, but to make new creatures (His people) holy through the saving power of the gospel and the transforming work of the Holy Spirit. He knew what many today fail to grasp: governments and institutions are made up of people. When people’s hearts are changed by Christ, godly governments and institutions will follow. If the hearts of the people are corrupt, getting them together in groups only multiplies the corruption. What we need is not better government, but better men and women in government. So what is a Christian to do? Can Christians shun all political and social efforts to affect the culture? Certainly, if our consciences convict us to do so and as long as our motivation is pure and not an effort to appear holier than those who do choose to be involved. Pride is too often the by\-product of completely withdrawing from the culture. We are to be in the world, but not of it, and part of being in the world is modeling Christ\-likeness for the world and Christian love toward one another. Can we picket, campaign, and lobby our elected leaders on issues of concern to us? Certainly, as long as we keep the ultimate goal in mind—to win people to Christ. Too often that goal and the activities described above are in conflict. Take, for example, the misguided efforts by a small fringe group from Kansas who show up at the funerals of homosexuals with signs declaring “God hates fags” and “burn in hell.” How likely is it that such cruel and vicious behavior will convince unbelievers we serve a loving and merciful God who will forgive sin? The cause of Christ is not advanced by this type of activism, no matter what the motivation. Even the most gracious efforts to “clean up the culture” will not protect or expand the cause of Christ. Ours is a spiritual battle against worldly ideologies and dogmas that are arrayed against God, and we achieve victory over them only with the weapon of Scripture. In the words of the Apostle Paul, “For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:3\-5\). The picture of the Christian in the world is well illustrated by the analogy of the train station. We (Christians) are waiting in the station to board the northbound (heavenly) train. We are surrounded by people who are preparing to board the southbound train, completely unaware of its tragic destination. Should we spend our time and energy pleading with them to switch trains? Or do we merely tidy up the train station instead? The answer is obvious, and those who would tidy up the culture for the culture’s sake are not only missing the point, they are misunderstanding the reason God leaves us in the world—to be His witness to the lost and condemned. Such a mission is far more “good and profitable to men” (Titus 3:8\) than any amount of social or political activism.

Should Christian women wear head coverings?

Answer 1 Corinthians 11:3\-16 addresses the issue of women and head coverings. The context of the entire passage of 1 Corinthians 11:3\-16 is submission to the God\-given order and "chain of command." A "covering" on a woman’s head is used as an illustration of the order, headship, and the authority of God. The key verse of this passage is 1 Corinthians 11:3 "But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God." The implications of this verse are found in the rest of the passage. The order is: God the Father, God the Son, the man or husband, and the woman or wife. The veil or covering on the head of a believing Corinthian wife showed that she was under the authority of her husband, and therefore under submission to God. Within this passage is also verse 10: "For this reason the woman ought to have a symbol of authority on her head, because of the angels." Why is that important to angels? The relationship of God with men is something that angels watch and learn from (1 Peter 1:12\). Therefore, a woman’s submission to God’s delegated authority over her is an example to angels. The holy angels, who are in perfect and total submission to God, expect that we, as followers of Christ, be the same. This covering not only means a cloth but also can refer to a woman’s hair length. How can we say that? We must take this verse in the context or the setting in which it is presented. "Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering" (1 Corinthians 11:14\-15\). Therefore, in the context of this passage, a woman who is wearing her hair longer marks herself out distinctively as a woman and not a man. The Apostle Paul is saying here that in the Corinthian culture, when a wife’s hair was longer than her husband’s, it showed her submission to his headship. The roles of the male and female are designed by God to portray a profound spiritual lesson, that is of submission to the will and the order of God. But why is hair an issue in this passage? The apostle Paul is addressing an issue related to the Corinthian culture that was being allowed to disrupt the church. For a woman to have a shaved head was a disgrace (and, in Jewish thinking, a sign of mourning, Deuteronomy 21:12\). Her hair was her “glory” (1 Corinthians 11:15\). In the Corinthian culture, women normally wore a head covering as a symbol of their submission to their husbands. Paul affirms the rightness of following that cultural mandate—to dispense with the head coverings on women would send the entirely wrong signal to the culture at large. In fact, Paul says that, if a Christian woman refuses her head covering, she might as well shave her hair off, too (verse 6\). A woman who refused to wear a covering in that culture was basically saying, “I refuse to submit to God’s order.” Therefore, the apostle Paul is teaching the Corinthians that hair length or the wearing of a “covering” by the woman was an outward indication of a heart attitude of submission to God and to His established authority. God’s order is that the husband is the head of the wife as God is the head of Christ, but there is no inequality or inferiority implied. God and Christ are equal and united, just as the husband and the wife are one. This is not a passage that teaches the woman is inferior to man or that she should be submissive to every man. It is teaching God’s order and spiritual headship in the marriage relationship. In the Corinthian culture, a woman who covered her head during worship or when she was in public displayed her submission to authority. In today’s culture, we no longer view a woman’s wearing of a head covering as a sign of submission. In most modern societies, scarves and hats are fashion accessories. A woman has the choice to wear a head covering if she views it as a sign of her submission to the authority of her husband. However, it is a personal choice and not something that should be used to judge spirituality. The real issue here is the heart attitude of obedience to God’s authority and submission to His established order “as to the LORD” (Ephesians 5:22\). God is far more concerned with an attitude of submission than an outward display of submission via a head covering. First Timothy 2:9\-10, "I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God."

When is it right to leave a church?

Answer Perhaps the best way to discern whether one has grounds to leave a church is to go back to the basics. What, after all, is the [purpose of the church](purpose-church.html)? The Bible is clear that the church is to be the “pillar and ground \[foundation] of the truth” (1 Timothy 3:15\). Everything in the church structure, teaching, worship, programs, and activities is to be centered upon this fact. In addition, the church should recognize Jesus Christ as its one and only head (Ephesians 1:22; 4:15; Colossians 1:18\) and submit to Him in all things. Clearly, these things can only be done when the church clings to the Bible as its standard and authority. It’s hard to see how anyone would want to leave a church such as described above, but few churches today fit this description. Believers who feel a desire to leave a church should be clear on their reasons. If the church does not proclaim the truth or does not teach the Bible and revere Christ, and there is another church in the area that does, then there are grounds to leave. A case can be made, however, for staying and working to bring about changes for the better. We are exhorted to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 1:3\). If one is strongly convicted of the need to move the church in a more Bible\-based, Christ\-honoring direction and can do that in a loving manner, then staying would seem to be the better course of action. The Bible does not outline a procedure on how to leave a church. In the early days of the church, a believer would have to move to another town to find a different church. In some places today, a church sits on seemingly every corner, and, sadly, many believers leave one church for another down the street instead of working through whatever problem they faced. Forgiveness, love, and unity are to characterize believers (John 13:34–35; Colossians 3:13; John 17:21–23\), not bitterness and division (Ephesians 4:31–32\). Should a believer feel led to leave a church, it is crucial for him/her to do so in such a way that does not cause unnecessary division or controversy (Proverbs 6:19; 1 Corinthians 1:10\). Faced with a lack of biblical teaching, then the course is clear, and a new church should be sought. However, many people’s dissatisfaction with their church is due to their own lack of involvement in the ministries of the church. It is far easier to be spiritually fed by the church when one takes an active part in “feeding” others. The purpose of the church is clearly outlined in Ephesians 4:11–14\. Allow this passage to be the guide in choosing and [finding a church](find-local-church.html).

What does the Bible say about infant baptism / paedobaptism?

Answer The Bible is silent on infant baptism, or paedobaptism (also spelled *pedobaptism*). There is no record of a baby being baptized in the New Testament. Nevertheless, infant baptism has been practiced by many Christian churches throughout history and as early as the second century. By [Augustine’s](Saint-Augustine.html) time (AD 354—430\), infant baptism was accepted as a standard procedure in Christianity. Today, Roman Catholics, most Orthodox churches, Lutherans, Anglicans, Episcopalians, Presbyterians, Reformed traditions, and Methodists practice infant baptism. However, during the Protestant Reformation, infant baptism came under examination. Many Protestant groups, particularly the [Anabaptists](Anabaptists.html), challenged the idea of infant baptism, believing that baptism should be reserved for those who first make a profession of faith in Jesus Christ. This view is known as [believer’s baptism](believers-baptism.html), or “credobaptism.” Jesus was baptized by John (Matthew 3:13–17; Luke 3:21\) and taught His disciples to baptize those who repented of their sins, believed in Him, and received salvation in His name (Acts 2:4, 38; 9:17–18; Matthew 28:19\). Those who hold to believer’s baptism see it as an important initial act of obedience that a person makes after accepting Jesus as Lord—baptism is a public testimony of faith. And baptism by immersion clearly shows one’s identification with Christ in His death, burial, and resurrection (see Acts 2:38–41; 16:29–34; and Romans 6:3–4\). Pouring or sprinkling, the method used in infant baptism, fails to illustrate the death, burial, and resurrection of Jesus Christ. Those who oppose infant baptism stand on the New Testament’s repeated emphasis on repentance and faith in Jesus Christ. An infant cannot repent and place his or her faith in Christ. A newborn cannot understand the gospel and consciously decide to obey and submit to Jesus. Babies are oblivious to the spiritual significance of water baptism. Credobaptists insist that baptism, being an act that follows salvation, should only be performed on those who have chosen to believe in and follow Christ. Since the original word translated as “baptize” means “to dip or immerse in water,” believer’s baptism is usually done by total immersion. Infant baptism typically involves sprinkling with water or pouring water over the forehead. Thus, it’s a stretch to say the definition of *baptism* covers the methodology employed in infant baptism. Many Christian traditions that support infant baptism do so because they understand baptism to be the New Covenant equivalent of [circumcision](baptism-circumcision.html). Just as circumcision joined Old Testament Hebrews to the Abrahamic and Mosaic covenants, baptism is believed to join a person to the New Covenant of salvation through Jesus Christ. This view is based on the apostle Paul’s statement in Colossians 2:11–12: “When you came to Christ, you were ‘circumcised,’ but not by a physical procedure. Christ performed a spiritual circumcision—the cutting away of your sinful nature. For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead” (NLT). GotQuestion’s view of this passage is that Paul is *not* replacing the Old Testament rite of circumcision with the New Testament ordinance of baptism; rather, he uses both circumcision and baptism as analogies of spiritual truth. The fact that circumcision does not equate with baptism is shown in Paul’s teaching that Christians have been *both* circumcised *and* baptized. The circumcision is, of course, spiritual, “made without hands” (Colossians 2:11, ESV). And, again, being joined to the New Covenant requires a volitional act of faith—something infants are incapable of doing. Faith in Jesus Christ, and not works such as baptism (or circumcision), enables one to enjoy the blessings of the New Covenant (1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 9:15\). Churches that practice infant baptism often hold that baptism is how a person receives the Holy Spirit. They base this belief on Peter’s words in Acts 2:38: “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” According to many paedobaptists, baptism sets the child apart and secures salvation. They also cite household baptisms in the New Testament as evidence that whole families were saved and baptized (assuming that children and babies were included), and not just adults (see Acts 11:14; 16:15, 33; 18:8; 1 Corinthians 1:16\). But this assumption goes beyond what the text of the Bible says. Neither infant baptism nor adult baptism can [save a person](baptism-salvation.html). We are saved by grace through faith and not by works (Romans 3:28; 4:5; 5:1; Ephesians 1:13; 2:8–9; Galatians 2:16; 3:24; Philippians 3:9\). It does not matter if you were baptized by immersion, pouring, or sprinkling—if you have not first trusted in Christ for salvation, baptism (no matter the method) is insufficient to save. If Christian parents wish to dedicate their child to Christ, a [baby dedication service](baby-dedication.html) is appropriate, but there is no biblical mandate or example of baptizing a baby. Whether an infant is dedicated or baptized or both, he or she will, at some point in the future, still have to make a personal decision to repent of sin and trust in Jesus Christ for salvation.

Why are there so many Christian denominations?

Answer To answer this question, we must first differentiate between [denominations](what-is-a-denomination.html) within the body of Christ and non\-Christian cults and other religions. Presbyterians and Lutherans are examples of Christian denominations. Mormons and Jehovah’s Witnesses are examples of [cults](cult-definition.html) (groups claiming to be Christian but denying one or more of the essentials of the Christian faith). Islam and Buddhism are entirely separate religions. The rise of denominations within the Christian faith can be traced back to the Protestant Reformation, the movement to “reform” the Roman Catholic Church during the 16th century, out of which four major divisions or traditions of Protestantism would emerge: Lutheran, Reformed, Anabaptist, and Anglican. From these four, other denominations grew over the centuries. The Lutheran denomination was named after Martin Luther and was based on his teachings. The Methodists got their name because their founder, John Wesley, was famous for coming up with “methods” for spiritual growth. Presbyterians are named for their view on church leadership—the Greek word for “elder” is *presbyteros*. Baptists got their name because they have always emphasized the importance of believers’ baptism. Each denomination has a slightly different doctrine or emphasis from the others such as the method of baptism, the availability of the Lord’s Supper to all or just to those whose testimonies can be verified by church leaders, the sovereignty of God vs. free will in the matter of salvation, the future of Israel and the church, pre\-tribulation vs. post\-tribulation rapture, the existence of the “sign” gifts in the modern era, and so on. The point of these divisions is never Christ as Lord and Savior, but rather honest differences of opinion by godly, albeit flawed, people seeking to honor God and retain doctrinal purity according to their consciences and their understanding of His Word. Denominations today are many and varied. The original “mainline” denominations mentioned above have spawned numerous offshoots such as Assemblies of God, Christian and Missionary Alliance, Nazarenes, Evangelical Free, independent Bible churches, and others. Some denominations emphasize slight doctrinal differences, but more often they simply offer different styles of worship to fit the differing tastes and preferences of Christians. But make no mistake: as believers, we must be of one mind on the essentials of the faith, but beyond that there is great deal of latitude in how Christians should worship in a corporate setting. This latitude is what causes so many different “flavors” of Christianity. A Presbyterian church in Uganda will have a style of worship much different from a Presbyterian church in Colorado, but their doctrinal stand will be, for the most part, the same. Diversity is a good thing, but disunity is not. If two churches disagree doctrinally, debate and dialogue over the Word may be called for. This type of “iron sharpening iron” (Proverbs 27:17\) is beneficial to all. If they disagree on style and form, however, it is fine for them to remain separate. This separation, though, does not lift the responsibility Christians have to love one another (1 John 4:11\-12\) and ultimately be united as one in Christ (John 17:21\-22\). **The Downside of Christian Denominations:** There seem to be at least two major problems with [denominationalism](denominationalism.html). First, nowhere in Scripture is there a mandate for denominationalism; to the contrary, the mandate is for union and connectivity. Thus, the second problem is that history tells us that denominationalism is the result of, or caused by, conflict and confrontation, which leads to division and separation. Jesus told us that a house divided against itself cannot stand. This general principle can and should be applied to the church. We find an example of this in the Corinthian church which was struggling with issues of division and separation. There were those who thought that they should follow Paul and those who thought they should follow the teaching of Apollos, 1 Corinthians 1:12, "What I am saying is this: each of you says, “I’m with Paul,” or “I’m with Apollos,” or “I’m with Cephas,” or “I’m with Christ.” This alone should tell you what Paul thought of denominations or anything else that separates and divides the body. But let’s look further; in verse 13, Paul asks very pointed questions, "Is Christ divided? Was it Paul who was crucified for you? Or were you baptized in Paul’s name?” This makes clear how Paul feels. He (Paul) is not the Christ. He is not the one crucified, and his message has never been one that divides the church or would lead someone to worship Paul instead of Christ. Obviously, according to Paul, there is only one church and one body of believers, and anything that is different weakens and destroys the church (see verse 17\). He makes this point stronger in 3:4 by saying that anyone who says they are of Paul or of Apollos is carnal. Some of the problems we are faced with today as we look at denominationalism and its more recent history: 1\. Denominations are based on disagreements over the interpretation of Scripture. An example would be the meaning and purpose of baptism. Is baptism a requirement for salvation, or is it symbolic of the salvation process? There are denominations on both sides of this issue. In fact, baptism—its meaning, its mode, who can receive it, etc.—has been a central issue in the separation of churches and forming of new denominations. 2\. Disagreements over the interpretation of Scripture are taken personally and become points of contention. This leads to arguments that can and have done much to destroy the witness of the church. 3\. The church should be able to resolve its differences inside the body, but once again, history tells us that this doesn’t happen. Today the media uses our differences against us to demonstrate that we are not unified in thought or purpose. 4\. Denominations are used by man out of self\-interest. There are denominations today that are in a state of self\-destruction as they are being led into apostasy by those who are promoting their personal agendas. 5\. The value of unity is found in the ability to pool our gifts and resources to promote the Kingdom to a lost world. This runs contrary to divisions caused by denominationalism. What is a believer to do? Should we ignore denominations? Should we just not go to church and worship on our own at home? The answer to both questions is no. What we should be seeking is a body of believers where the gospel of Christ is preached, where you as an individual can have a personal relationship with the Lord, where you can join in biblical ministries that are spreading the gospel and glorifying God. Church is important, and all believers need to belong to a body that fits the above criteria. We need relationships that can only be found in the body of believers, we need the support that only the church can offer, and we need to serve God in community as well as individually. Pick a church on the basis of its relationship to Christ and how well it is serving the community. Pick a church where the pastor is preaching the gospel without fear and is encouraged to do so. As believers, there are certain basic doctrines that we must believe, but beyond that there is latitude on how we can serve and worship; it is this latitude that is the only good reason for denominations. This is diversity and not disunity. The first allows us to be individuals in Christ; the latter divides and destroys.

What does the Bible say about the form of church government?

Answer The Lord was very clear in His Word about how He wishes His church on earth to be organized and managed. First, Christ is the head of the church and its supreme authority (Ephesians 1:22; 4:15; Colossians 1:18\). Second, the local church is to be autonomous, free from any external authority or control, with the right of self\-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5\). Third, the church is to be governed by spiritual leadership consisting of two main offices—elders and deacons. “Elders” were a leading body among the Israelites since the time of Moses. We find them making political decisions (2 Samuel 5:3; 2 Samuel 17:4, 15\), advising the king in later history (1 Kings 20:7\), and representing the people concerning spiritual matters (Exodus 7:17; 24:1, 9; Numbers 11:16, 24\-25\). The early Greek translation of the Old Testament, the Septuagint, used the Greek word *presbuteros* for “elder.” This is the same Greek word used in the New Testament that is also translated “elder.” The New Testament refers a number of times to elders who served in the role of church leadership (Acts 14:23, 15:2, 20:17; Titus 1:5; James 5:14\) and apparently each church had more than one, as the word is usually found in the plural. The only exceptions refer to cases in which one elder is being singled out for some reason (1 Timothy 5:1, 19\). In the Jerusalem church, elders were part of the leadership along with the apostles (Acts 15:2\-16:4\). It seems that the position of elder was equal to the position of *episkopos*, translated “overseer” or “bishop” (Acts 11:30; 1 Timothy 5:17\). The term *elder* may refer to the dignity of the office, while the term *bishop/overseer* describes its authority and duties (1 Peter 2:25, 5:1\-4\). In Philippians 1:1, Paul greets the bishops and deacons but does not mention the elders, presumably because the elders are the same as the bishops. Likewise, 1 Timothy 3:2, 8 gives the qualifications of bishops and deacons but not of elders. Titus 1:5\-7 seems also to tie these two terms together. The position of “deacon,” from *diakonos*, meaning “through the dirt,” was one of servant leadership to the church. Deacons are separate from elders, while having qualifications that are in many ways similar to those of elders (1 Timothy 3:8\-13\). Deacons assist the church in whatever is needed, as recorded in Acts chapter 6\. Concerning the word *poimen*, translated “pastor” in reference to a human leader of a church, it is found only once in the New Testament, in Ephesians 4:11: “It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers.” Most associate the two terms “pastors” and “teachers” as referring to a single position, a pastor\-teacher. It is likely that a pastor\-teacher was the spiritual shepherd of a particular local church. It would seem from the above passages that there was always a plurality of elders, but this does not negate God’s gifting particular elders with the teaching gifts while gifting others with the gift of administration, prayer, etc. (Romans 12:3\-8; Ephesians 4:11\). Nor does it negate God’s calling them into a ministry in which they will use those gifts (Acts 13:1\). Thus, one elder may emerge as the “pastor,” another may do the majority of visiting members because he has the gift of compassion, while another may “rule” in the sense of handling the organizational details. Many churches that are organized with a pastor and deacon board perform the functions of a plurality of elders in that they share the ministry load and work together in some decision making. In Scripture there was also much congregational input into decisions. Thus, a “dictator” leader who makes the decisions (whether called elder, or bishop, or pastor) is unscriptural (Acts 1:23, 26; 6:3, 5; 15:22, 30; 2 Corinthians 8:19\). So, too, is a congregation\-ruled church that does not give weight to the elders’ or church leaders’ input. In summary, the Bible teaches a leadership consisting of a plurality of elders (bishops/overseers) along with a group of deacons who serve the church. But it is not contrary to this plurality of elders to have one of the elders serving in the major “pastoral” role. God calls some as “pastor/teachers” (even as He called some to be missionaries in Acts 13\) and gives them as gifts to the church (Ephesians 4:11\). Thus, a church may have many elders, but not all elders are called to teach and preach (1 Timothy 5:17\). But, as one of the elders, the pastor or “teaching elder” has no more authority in decision\-making than does any other elder.

What does the Bible say about church discipline?

Answer Church discipline is the process of correcting sinful behavior among members of a local church body for the purpose of protecting the church, restoring the sinner to a right walk with God, and renewing fellowship among the church members. In some cases, church discipline can proceed all the way to [excommunication](excommunication.html), which is the formal removal of an individual from church membership and the informal separation from that individual. Matthew 18:15–20 gives the procedure and authority for a church to practice church discipline. Jesus instructs us that one individual (usually the offended party) is to go to the offending individual privately. If the offender refuses to acknowledge his sin and repent, then two or three others go to confirm the details of the situation. If there is still no repentance—the offender remains firmly attached to his sin, despite two chances to repent—the matter is taken before the church. The offender then has a third chance to repent and forsake his sinful behavior. If at any point in the process of church discipline, the sinner heeds the call to repent, then “you have gained your brother” (verse 15, ESV). However, if the discipline continues all the way through the third step without a positive response from the offender, then, Jesus said, “let him be to you as a Gentile and a tax collector” (verse 17, ESV). The process of church discipline is never pleasant just as a father never delights in having to discipline his children. Sometimes, though, church discipline is necessary. The purpose of church discipline is not to be mean\-spirited or to display a holier\-than\-thou attitude. Rather, the goal of church discipline is the restoration of the individual to full fellowship with both God and other believers. The discipline is to start privately and gradually become more public. It is to be done in love toward the individual, in obedience to God, and in godly fear for the sake of others in the church. The Bible’s instructions concerning church discipline imply the necessity of [church membership](church-membership.html). The church and its pastor are responsible for the spiritual well\-being of a certain group of people (members of the local church), not of everyone in the city. In the context of church discipline, Paul asks, “What business is it of mine to judge those outside the church? Are you not to judge those inside?” (1 Corinthians 5:12\). The candidate for church discipline has to be “inside” the church and accountable to the church. He professes faith in Christ yet continues in undeniable sin. The Bible gives an example of church discipline in a local church—the church of Corinth (1 Corinthians 5:1–13\). In this case, the discipline led to excommunication, and the apostle Paul gives some reasons for the discipline. One is that sin is like yeast; if allowed to exist, it spreads to those nearby in the same way that “a little yeast works through the whole batch of dough” (1 Corinthians 5:6–7\). Also, Paul explains that Jesus saved us so that we might be set apart from sin, that we might be “unleavened” or free from that which causes spiritual decay (1 Corinthians 5:7–8\). Christ’s desire for His bride, the church, is that she might be pure and undefiled (Ephesians 5:25–27\). The testimony of Christ Jesus (and His church) before unbelievers is important, too. When David sinned with Bathsheba, one of the consequences of his sin was that the name of the one true God was blasphemed by God’s enemies (2 Samuel 12:14\). Hopefully, any disciplinary action a church takes against a member is successful in bringing about godly sorrow and true repentance. When repentance occurs, the individual can be restored to fellowship. The man involved in the 1 Corinthians 5 passage repented, and Paul later encouraged the church to restore him to full fellowship with the church (2 Corinthians 2:5–8\). Unfortunately, disciplinary action, even when done correctly and in love, is not always successful in bringing about restoration. Even when church discipline fails to bring about repentance, it is still needed to accomplish other good purposes such as maintaining a good testimony in the world. We have all likely witnessed the behavior of a youngster who is always allowed to do as he pleases with no consistent discipline. It is not a pretty sight. Nor is the overly permissive parent loving, for a lack of guidance dooms the child to a dismal future. Undisciplined, out\-of\-control behavior will keep the child from forming meaningful relationships and performing well in any kind of setting. Similarly, discipline in the church, while never enjoyable or easy, is necessary at times. In fact, it is loving. And it is commanded by God.

What is the difference between the universal church and local church?

Answer To understand the difference between the local church and the universal church, one must get a basic definition of each. The local church is a group of professing believers in Jesus Christ who meet in some particular location on a regular basis. The universal church is made up of all believers in Jesus Christ worldwide. The term *church* is a translation of a Greek word having to do with a meeting together or an “assembly” (1 Thessalonians 2:14; 2 Thessalonians 1:1\). This word pertains to the work of God in saving and sanctifying believers as “called\-out ones.” Another Greek word that speaks of ownership and literally means “belonging to the Lord” is transliterated as *church*, but it is only used twice in the New Testament and never in direct reference to the church (1 Corinthians 11:20; Revelation 1:10\). A local church is normally defined as a local assembly of all who profess faith and allegiance to Christ. Most often, the Greek word *ekklesia* is used in reference to the local assembly (1 Thessalonians 1:1; 1 Corinthians 4:17; 2 Corinthians 11:8\). There is not just one specific local church in any one area, necessarily. There are many local churches in larger cities. The universal church is the name given to the church worldwide. In this case the idea of the church is not so much the assembly itself but those constituting the church. The church is the church even when it is not holding an official meeting. In Acts 8:3, one can see that the church is still the church even when its members are at home. In Acts 9:31, the King James rendering of the plural word *churches* should actually be the singular *church*, which describes the universal church, not just local churches. Sometimes the universal church is called the “[invisible church](visible-invisible-church.html)”—invisible in the sense of having no street address, GPS coordinates, or physical building and in the sense that only God can see who is truly saved. Of course, the church is never described in Scripture as “invisible,” and, as a city set on a hill, it is surely meant to be visible (Matthew 5:14\). Here are more verses that talk about the universal church: 1 Corinthians 12:28; 15:9; Matthew 16:18; Ephesians 1:22\-23; Colossians 1:18\.

What does the Bible say about selling in church?

Answer The first Scriptures that come to mind in regard to selling in the church are Matthew 21:12\-13, Mark 11:15\-17, Luke 19:45\-46, and John 2:13–17, all of which describe the incidents (there were two) when Jesus "cleansed" the temple. When He saw the kinds of activities that were being carried on in His Father's house, He became very angry. Clearly, this was not what the temple was built for. Jesus regarded both merchants and customers guilty of desecrating the temple. Items being bought and sold included animals for sacrifice (John 2:14\). Also present were those who exchanged one currency for another. This was needed because Roman coins and other forms of currency were deemed unacceptable for temple offerings. The temple was the place where God met with His people. This marketplace would have been obstructing worship, and specifically taking up space that had been set aside for Gentiles to worship. Evidently, both merchants and money changers were charging such excessive rates that the temple marketplace took on the atmosphere of a thieves' den (Matthew 21:13\). Obviously, selling books, having a raffle, doing fundraising, etc., is different from what was going on in the temple. Jesus was not necessarily angry that they were selling in the temple, but rather that selling was becoming the focus instead of God. Jesus was also angry that the moneychangers were taking advantage of people, many of whom were poor, who needed their services. Pigeons and other animals were required for the offering, and tithes in acceptable currency were also a requirement. Such is not the case in today's churches. Purchases in a church bookstore or at a church craft sale, for example, are entirely voluntary. No purchase is necessary to attend worship. If a church does decide to sell something inside the church or to host a fundraiser, it should make sure that the selling does not receive undue attention and does not draw away from worship and the teaching of God’s Word. Selling should also never be made "high\-pressure."

What is the Restoration Movement?

Answer The Restoration Movement, part of the broader movement called “[restorationism](restorationism.html)” in the [Second Great Awakening](First-Second-Great-Awakening.html), began in the early 19th century when various members from different Christian groups and denominations decided they had drifted away from the basics of Christianity. Several Methodists, Baptists, Presbyterians, and others abandoned their formal denominations with hopes of establishing a church based solely on the Christianity taught in the New Testament. With their belief in Jesus as the only model and the Bible as the only sacred book, they endeavored to “restore” the church to its original focus during the time of the apostles. The Restoration Movement rejected rules and practices that did not come explicitly from the Bible as causing unnecessary divisions in the church. The goal was for all Christians to dissolve denominational boundaries and become united as one church under God’s rule alone. Among the most influential leaders of the Restoration Movement were three ministers: Thomas Campbell, his son Alexander Campbell, and Barton W. Stone. Sometimes their reformation efforts are called the Stone\-Campbell Movement. Followers of Campbell and Stone called themselves simply “Christians” or “Disciples.” Despite the goal of Christian unity, over time, several schisms occurred. Currently, there are three major groups, called “streams,” that trace their roots back to the Stone\-Campbell Restoration Movement: the Christian Church (Disciples of Christ), the Churches of Christ, and the Independent Christian Churches. Among the key principles of the Restoration Movement are the following: – Recognition of the New Testament pattern of the church. Overall, those in the Restoration Movement attempt to conform their practices as closely as possible to those of the New Testament. Of particular importance is the weekly celebration of the [Lord’s Supper](communion-Christian.html), which they believe should be open to all. Some churches within the movement disallow musical instruments in their services, as the New Testament contains no example of a church using an instrument. – Names, creeds, and ecclesiastical traditions divide believers from one another, and denominational exclusivity is renounced. Creeds and doctrinal statements are seen as unnecessary and divisive, and individual congregations task themselves with studying and interpreting the Bible for themselves. External authority over the local church is resisted. – Names of human origin divide. Those in the Restoration Movement decry the use of denominational names, claiming to be “Christians only.” When examining the Restoration Movement, of particular concern is the doctrine of salvation. Some churches in the Restoration Movement teach that [water baptism](water-baptism.html) is required for salvation. This directly contradicts the biblical doctrine of salvation by grace through faith alone, without the added condition of works (Ephesians 2:8–9\). Scripture presents baptism not as a requirement for salvation, but rather evidence of it. Other issues that require discernment include the prohibition of musical instruments (in some churches), the emphasis on [ecumenism](ecumenism-ecumenical.html), the rejection of the biblical doctrine of [election](elect-of-God.html), and the lack of a clear doctrinal stance. Wanting to get back to the basics of Christianity is laudable, as is a desire for unity among believers. But the Restoration Movement has not been able to produce the unity it originally sought, being itself subject to division and splintering. And dispensing with creeds and doctrinal statements is counterproductive to knowing and living the truth (see Titus 1:9; 2:1\).

What does it mean that the church is the bride of Christ?

Answer The imagery and symbolism of marriage is applied to Christ and the body of believers known as the church. The church is comprised of those who have trusted in Jesus Christ as their personal Savior and have received eternal life. Christ, the [Bridegroom](bridegroom.html), has sacrificially and lovingly chosen the church to be His bride (Ephesians 5:25–27\). Just as there was a betrothal period in biblical times during which the bride and groom were separated until the wedding, so is the bride of Christ separate from her Bridegroom during the church age. Her responsibility during the betrothal period is to be faithful to Him (2 Corinthians 11:2; Ephesians 5:24\). At the [rapture](rapture-of-the-church.html), the church will be united with the Bridegroom and the official “wedding ceremony” will take place and, with it, the eternal union of Christ and His bride will be actualized (Revelation 19:7–9; 21:1\-2\). In the eternal state, believers will have access to the heavenly city known as [New Jerusalem](new-jerusalem.html), also called “the holy city” in Revelation 21:2 and 10\. The New Jerusalem is not the church, but it takes on some of the church’s characteristics. In his vision of the end of the age, the apostle John sees the city coming down from heaven adorned “as a bride,” meaning that the city will be gloriously radiant and the inhabitants of the city, the redeemed of the Lord, will be holy and pure, wearing white garments of holiness and righteousness. Some have misinterpreted verse 9 to mean the holy city is the bride of Christ, but that cannot be because Christ died for His people, not for a city. The city is called the bride because it encompasses all who are the bride, just as all the students of a school are sometimes called “the school.” Believers in Jesus Christ are the bride of Christ, and we wait with great anticipation for the day when we will be united with our Bridegroom. Until then, we remain faithful to Him and say with all the redeemed of the Lord, “Come, Lord Jesus!” (Revelation 22:20\).

Are we supposed to obey our pastors?

Answer The verse that speaks the most directly to this question is Hebrews 13:17, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.” Pastors are hurt deeply to see people ignore the counsel of God they share in messages or Bible lessons. Some people “blow off” the Word of God, doing so not only to their own hurt but also to the hurt of those who are around them. Young people especially have the tendency to ignore the counsel of those older than they, making the mistake of trusting their own wisdom as well as their own heart. God states that a godly pastor shares precepts from God’s Word because he desires not only to serve God but to feed the flock the spiritual food that will result in their experiencing the abundant life Jesus promised (John 10:10b). On the other end of the spectrum, the Bible gives warning about “false shepherds” who do not have the welfare of the flock at heart but are more interested in maintaining control or exercising lordship over others, or who fail to study the Word of God and end up teaching men’s commands instead of God’s. The Pharisees were guilty of this during Jesus’ time. There are numerous examples of this in the prophetic books of the Old Testament. And there are repeated warnings about this in Acts, the epistles, and Revelation. Because of the unfortunate existence of these self\-seeking leaders, there must also come a time when we disobey man in order to obey God (Acts 4:18\-20\). However, accusations against a church leader are not to be lightly launched and need to be substantiated by more than one witness (1 Timothy 5:19\). Godly pastors are worth their weight in gold. They are usually overworked and underpaid. They bear greater responsibility than medical doctors as Hebrews 13:17 states—they must one day give an account of their ministries before God. First Peter 5:1\-4 points out that they are not dictators, but lead by their example and by their teaching (1 Timothy 4:16\) in humility of heart. And like Paul, they are like nursing mothers who truly love their “children” and are willing to give themselves for their flock and rule with gentleness (1 Thessalonians 2:7\-12; John 10:11\). They are characterized by sincere devotion to the Word and to prayer (Acts 6:4\) so that they can rule in God’s power and wisdom and impart to the flock spiritual meat to make them healthy and vibrant Christians (1 Timothy 5:17\). If this is a description of your pastor, or close to it (no man on earth is perfect), he is worthy of double honor and obedience as he declares the plain teachings of God. So the answer to the question is yes, we should obey our pastors. We are also to pray for them always, asking God to grant them wisdom, humility, a love for the flock, and protection as they protect those in their care.

Should pastors be paid a salary?

Answer A church should definitely provide for the financial needs of its [pastor(s)](senior-pastor.html) and any other [full\-time ministers](vocational-ministry.html). First Corinthians 9:14 gives the church clear instruction: “The Lord has commanded that those who preach the gospel should receive their living from the gospel.” We pay people to prepare and serve our physical food; shouldn’t we also be willing to pay those who see to our spiritual food? And, honestly, which is more important—physical food or spiritual food—based on Matthew 4:4? First Timothy 5:17–18 says, “The elders who direct the affairs of the church well are worthy of [double honor](double-honor.html), especially those whose work is preaching and teaching. For the Scripture says, ‘Do not muzzle the ox while it is treading out the grain,’ and ‘The worker deserves his wages.’” There are several points made in this passage. Church elders should be honored, and this honor includes wages. Those elders who serve the church well—especially teachers and preachers—should receive *double* honor. They have earned it. It would be cruel to work an ox while denying it grain, and we should take care not to treat our pastors cruelly. Let them share in the material blessings of the congregation they serve. Our pastors are worth more than many oxen. There is nothing spiritual about making a pastor “suffer for the Lord.” Yes, a pastor has been divinely called to his ministry, but it does not follow that a congregation should say, “Let God take care of him.” God says the local church is responsible to take care of him and his family. Caring for the spiritual needs of a congregation is an important work—probably more important than other things we normally spend money on, such as meeting our physical needs, maintaining our vehicles, and entertaining ourselves. See 1 Corinthians 9:7\. It is true that the apostle Paul supported himself as he ministered in Corinth (1 Corinthians 9:12\). He drew no salary from the Corinthians. But he made it clear that he did this as a voluntary sacrifice on their behalf, “that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel” (verse 18\). Paul did take wages from other churches (2 Corinthians 11:8\). His arrangement in Corinth was the exception, not the rule. Sometimes a church is just not able to provide sufficient finances for a pastor. The pastor in such cases is forced to be [bi\-vocational](bi-vocational-pastor.html), having no choice but to work outside the church to support his family. This is regrettable but sometimes necessary. It is usually better for a pastor to be paid full\-time so he can fully dedicate himself to the Lord’s work of ministering to and shepherding the congregation God has entrusted to him.

Should we be baptized in Jesus’ name?

Answer On the [Day of Pentecost](day-Pentecost.html), Peter told the crowd, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” (Acts 2:38\). His command concerning baptism was that it be done “in the name of Jesus Christ.” Earlier, Jesus had told His disciples to baptize disciples “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19\). The difference in wording has led many to ask, “What is the correct formula? Are we to baptize in the name of the Father, Son, and Holy Spirit; or are we to baptize in the name of Jesus alone?” One explanation points to the fact that the Father, Son, and Spirit are “three\-in\-one.” Being baptized in the name of one Person of the [Godhead](Godhead.html) is the same as being baptized in the name of all three. But there is a more probable explanation, which takes into account the audience for each command. When Jesus gave the [Great Commission](great-commission.html), He was sending His followers into all the world to make disciples “of all nations” (Matthew 28:19\). In the pagan world, they would encounter those who knew absolutely nothing about One True God, idolatrous people who were “without hope and without God in the world” (Ephesians 2:12\). In preaching the gospel to such people, the apostles would necessarily have to include teaching on what God is like, including His triune nature. (Notice with what basic information Paul begins his address to the Athenians in Acts 17\.) Those who received the gospel and were baptized would be converting to an entirely different religious system and embracing a new understanding of who God is. In contrast, Peter was speaking on the Day of Pentecost to faithful Jewish people who already had an understanding of God the Father and God’s Spirit. The part of the equation they were missing was Jesus, the Son of God—and without Jesus, they could not be saved (Acts 4:12\). In presenting the gospel to the Jews, Peter commands them to be baptized in Jesus’ name; that is, to exercise faith in the One they had crucified. They had professed the Father and the Spirit, but they needed to profess the Son. Those who received the gospel that day devoted themselves to the lordship of Jesus. They no longer rejected Him but acknowledged Him as their Messiah and only Hope for salvation. We should probably consider the standard formula for [Christian baptism](Christian-baptism.html) to be in the name of the Father, Son, and Holy Spirit. Peter’s emphasis on the name of Jesus is understandable, given that he was speaking to the very same Jews who had before rejected and denied Jesus as their Messiah. The message of [the gospel](what-is-the-gospel.html) is still changing lives today. Those who place their faith in Jesus Christ still receive the gift of the Holy Spirit from the Father. And water baptism is still God’s ordained method of making public profession of our faith, identifying ourselves with Christ’s death, burial, and resurrection.

What is biblical separation?

Answer Biblical separation is the recognition that God has called believers out of the world and into a personal and corporate purity in the midst of sinful cultures. Biblical separation is usually considered in two areas: personal and ecclesiastical. Personal separation involves an individual’s commitment to a godly standard of behavior. Daniel practiced personal separatism when he “resolved not to defile himself with the royal food and wine” (Daniel 1:8\). His was a biblical separatism because his standard was based on God’s revelation in the Mosaic law. A modern example of personal separation could be the decision to decline invitations to parties where alcohol is served. Such a decision might be made in order to circumvent temptation (Romans 13:14\), to avoid “every kind of evil” (1 Thessalonians 5:22\), or simply to be consistent with a personal conviction (Romans 14:5\). The Bible clearly teaches that the child of God is to be separate from the world. “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: ‘I will live with them and walk among them, and I will be their God, and they will be my people.’ Therefore come out from them and be separate, says the Lord” (2 Corinthians 6:14\-17; see also 1 Peter 1:14\-16\). Ecclesiastical separation involves the decisions of a church concerning its ties to other organizations, based on their theology or practices. Separatism is implied in the very word “church,” which comes from the Greek word *ekklesia* meaning “a called\-out assembly.” In Jesus’ letter to the church of Pergamum, He warned against tolerating those who taught false doctrine (Revelation 2:14\-15\). The church was to be separate, breaking ties with heresy. A modern example of ecclesiastical separation could be a denomination’s stance against ecumenical alliances which would unite the church with apostates. Biblical separation does not require Christians to have no contact with unbelievers. Like Jesus, we should befriend the sinner without partaking of the sin (Luke 7:34\). Paul expresses a balanced view of separatism: “I have written you in my letter not to associate with sexually immoral people—not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world” (1 Corinthians 5:9\-10\). In other words, we are in the world, but not of it. We are to be light to the world without allowing the world to diminish our light. “You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven” (Matthew 5:14\-16\).

Why is church membership important?

Answer The universal Church—the [Body of Christ](body-of-Christ.html) (Romans 12:5\)—is composed of all true believers in Christ, and local churches are to be microcosm of the universal Church. As believers, we have our names written in the Lamb’s book of life (Revelation 20:12\), and that is what is most important. However, it is also important to commit to a local church where we can give of our resources, serve others, and be accountable. The Bible does not directly address the concept of formal church membership, but there are several passages that strongly imply its existence in the early church. “And the Lord added to them day by day those that were being saved” (Acts 2:47\). This verse indicates that salvation was a prerequisite for being “added” to the church. In Acts 2:41, it seems that someone was keeping a numerical record of those who were saved and thus joining the church. Churches today that require salvation before membership are simply following the biblical model. See also 2 Corinthians 6:14–18\. There are other places in the New Testament that show the local church as a well\-defined group: in Acts 6:3, the church in Jerusalem is told to hold elections of some kind: “Choose seven men from among you.” The phrase *among you* suggests a group of people distinct from others who were *not* “among” them. Simply put, the [deacons](deacons-church.html) were to be church members. Church membership is important because it helps define the [pastor’s](senior-pastor.html) responsibility. Hebrews 13:17 instructs, “Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account.” Whom will a pastor give an account for, except the members of his own church? He is not responsible for all the Christians in the world, only for those under his care. Likewise, he is not responsible for all the people in his community, only for believers under his leadership—his church members. Membership in a local church is a way of voluntarily placing oneself under the [spiritual authority](pastor-authority.html) of a pastor. Church membership is also important because, without it, there can be no accountability or [church discipline](church-discipline.html). First Corinthians 5:1–13 teaches a church how to deal with blatant, unrepentant sin in its midst. In verses 12–13, the words *inside* and *outside* are used in reference to the church body. We only judge those who are “inside” the church—church members. How can we know who is “inside” or “outside” the church without an official membership roll? See also Matthew 18:17\. Although there is no scriptural mandate for official church membership, there is certainly nothing to prohibit it, and it seems the early church was structured in such a way that people clearly knew if someone was “in” or “out” of the church. Church membership is a way of identifying oneself with a local body of believers and of making oneself accountable to proper spiritual leadership. Church membership is a statement of solidarity and like\-mindedness (see Philippians 2:2\). Church membership is also valuable for organizational purposes. It’s a good way of determining who is allowed to vote on important church decisions and who is eligible for official church positions. Church membership is not required of Christians. It is simply a way of saying, “I am a Christian, and I believe this church is a good church.”

How can I know if I am being called to preach?

Answer There is no doubt that preaching is a noble calling and one that is important to God (1 Timothy 3:1–7; James 3:1; Ephesians 4:11–16\). Preaching is not simply a time\-filler in the worship service, nor is it the sharing of personal experiences, no matter how emotionally stirring. Nor is it a well\-organized “talk” designed to give a series of steps to a better life. Preaching, as the apostle Paul records, is the vehicle by which the life\-giving truth of the gospel of Jesus Christ is conveyed. The words of the preacher are to be faithful to the Word of God, which is “the power unto salvation for everyone who believes” (Romans 1:16\). Paul’s admonition to the young pastor Timothy stresses the priority of preaching: “In the presence of God and of Christ Jesus . . . I give you this charge: Preach the word” (2 Timothy 4:1–2\). So there is no doubt the preaching of the Word is of primary importance to God. Anyone considering entering the ministry as a preacher should also view the Word of God as priority number one. But how can one be sure he is called to preach? First are the subjective indicators. If a man has a burning desire within him to preach—a desire that cannot be denied—that is a good indication of a “calling” by God. The apostle Paul and the Old Testament prophet Jeremiah experienced the same desire to communicate God’s Word. Paul said, “Yet when I preach the gospel, I cannot boast, for I am compelled to preach. Woe to me if I do not preach the gospel!” (1 Corinthians 9:16\). To be “compelled” to preach means to be driven onward by an irresistible and undeniable compulsion to do so. Jeremiah described the compulsion as a “burning fire” (Jeremiah 20:8–9\) that could not be stifled. Trying to hold it back made him weary. Second are objective indicators of God’s calling to preach. If the response to early efforts at preaching are positive, this is a good indication that the prospective preacher has the gift of *didaktikos*, the [gift of teaching](gift-of-teaching.html), from the Holy Spirit (Ephesians 4:11\). Every preacher must be first and foremost a teacher of God’s Word, conveying it in clearly and concisely and making personal application to the hearers. Church leaders are usually the best determiners of whether a man has this gift. If they are agreed that he does, the prospective preacher should then be examined by the leadership as to his character, as outlined in the requirements for elders in 1 Timothy 3 and Titus 1\. These two affirmations by the church are another indication of God’s calling. Finally, the whole process should be bathed in prayer every step of the way. If God is truly calling a man to preach, He will confirm it in many ways. If you feel you are being called to preach, seek God’s face and ask that doors are opened to more opportunities and more confirmations, both internal and external. Ask also that doors will close if it is not His will to continue. Take heart in the fact that God is sovereignly in control of all things and will work “all things . . . for the good of those who love him, who have been called according to his purpose” (Romans 8:28\). If He has called you to preach, that call will not be denied.

What does the Bible say about church growth?

Answer Although the Bible does not specifically address church growth, the principle of church growth is the understanding that Jesus said, “I will build my church, and the gates of Hades will not overcome it” (Matthew 16:18\). Paul confirmed that the church has its foundation in Jesus Christ (1 Corinthians 3:11\). Jesus Christ is also the head of the church (Ephesians 1:18\-23\) and the church’s life (John 10:10\). Having said that, it should be remembered that “growth” can be a relative term. There are different kinds of growth, some of which have nothing to do with numbers. A church can be alive and growing even though the number of members/attendees is not changing. If those in the church are growing in the grace and knowledge of the Lord Jesus, submitting to His will for their lives, both individually and corporately, that is a church that is experiencing true growth. At the same time, a church can be adding to its rolls weekly, have huge numbers, and still be spiritually stagnant. Growth of any kind follows a typical pattern. As with a growing organism, the local church has those who plant the seed (evangelists), those who water the seed (pastor/teachers), and others who use their spiritual gifts for the growth of those in the local church. But note that it is God who gives the increase (1 Corinthians 3:7\). Those who plant and those who water will each receive their own reward according to their labor (1 Corinthians 3:8\). There has to be a balance between planting and watering for a local church to grow, which means that in a healthy church each person must know what his/her spiritual gift is so that he/she can best function within the body of Christ. If the planting and watering get out of balance, the church will not prosper as God intended. Of course, there has to be daily dependence upon and obedience to the Holy Spirit so His power can be released in those who plant and water in order for God’s increase to come. Finally, the description of a living and growing church is found in Acts 2:42\-47 where the believers “devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.” They were serving one another and reaching out to those who needed to know the Lord, for the Lord “added to their number daily those who were being saved.” When these things are present, the church will experience spiritual growth, whether or not there is numerical increase.

Are there prophets in the church today?

Answer The gift of prophet (Ephesians 4:11\) seems to have been a temporary gift given by Christ for the laying of the foundation of the church. Prophets were foundational to the church (Ephesians 2:20\). The prophet proclaimed a message from the Lord to the early believers. Sometimes a prophet’s message was revelatory (new revelation and truth from God) and sometimes a prophet’s message was predictive (see Acts 11:28 and 21:10\). The early Christians did not have the complete Bible. Some early Christians did not have access to any of the books of the New Testament. The New Testament prophets “filled the gap” by proclaiming God’s message to the people who would not have access to it otherwise. The last book of the New Testament (Revelation) was not completed until late in the first century. So, the Lord sent prophets to proclaim God’s Word to His people. Are there true prophets today? If the purpose of a prophet was to reveal truth from God, why would we need prophets if we have the completed revelation from God in the Bible? If prophets were the “foundation” of the early church, are we still building the “foundation” today? Can God give someone a message to deliver to someone else? Absolutely! Does God reveal truth to someone in a supernatural way and enable that person to deliver that message to others? Absolutely! But is this the biblical gift of prophecy? No. Whatever the case, whenever a person claims to be speaking for God (the essence of prophecy) the key is to compare what is said with what the Bible says. If God were to speak through a person today, it would be in 100% complete agreement with what God has already said in the Bible. God does not contradict Himself. 1 John 4:1 instructs us, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” 1 Thessalonians 5:20\-21 declares, “Do not treat prophecies with contempt. Test everything. Hold on to the good.” So, whether it is a “word from the Lord” or a supposed prophecy, our response should be the same. Compare what is said to what the Word of God says. If it contradicts the Bible, throw it out. If it agrees with the Bible, pray for wisdom and discernment as to how to apply the message (2 Timothy 3:16\-17; James 1:5\).

Why do some churches thrive while others die?

Answer The true church is one where Christ is acknowledged as its Head, the Bible is preached and taught, and the way of salvation is by grace through faith in Jesus Christ’s death and bodily resurrection, the Holy Spirit is obeyed in the leadership and the people, and the Great Commission is being carried out. Churches that don’t have these characteristics are dead already because they do not have the Holy Spirit at work in the members through faith in Jesus Christ. There are many such churches today, both small and large, which are, sorry to say, just social clubs. The true Christ is not honored there, and although there may be a lot of form, there is no substance. The supernatural has been sapped from their fellowship. In some instances, churches once preached the gospel of Christ, but then as time went on, they no longer did so. Of course, this is also sad. They have become dead churches as well. Then there are churches where Christ is honored and the Bible preached, but they are content in themselves just to be that way. They are just existing. Like the church of Ephesus in the Book of Revelation (2:1\-7\), they have left their first love. They have good doctrine, but they have lost their passion for Christ to reach out to those needing the Savior. In this sense they are dead. They are content to be Christians, but there is no sign of God at work in their lives. Sometimes a church dies because there is a split in the congregation. Too many people leave, and the church can’t continue. This is also a sad state of affairs, and God is not honored. Some churches die because of the area in which they exist. Smaller churches in rural areas have to close due to changes in the population. In some areas, where smaller churches exist, and they have the same beliefs, they have joined together to form a larger congregation. At the same time, the size of the church is not the issue. What is going on within the fellowship is the key. The characteristics of an alive and growing church are found in Acts 2:42\-47 where the believers “were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” They were serving one another, and reaching out to those who needed to know the Lord, and the Lord was “adding to their number day by day those who were being saved.” This tells us that the church has five purposes: 1\) Worship/Prayer – We were created to give God praise and to have a personal relationship with Him through prayer (Psalm 72:15\). 2\) Learning – We were designed to become like Christ by seeking Him daily in His Word (2 Timothy 3:16\-17\). 3\) Fellowship \- We were formed to be part of God’s family (Acts 2:44\-45\). 4\) Service – We were shaped to have a ministry within the Body of Christ (1 Corinthians 12:4\-7\). 5\) Mission – We are commanded to share God’s love and gospel (Matthew 28:19\-20\). These five areas describe what the true church of Jesus Christ should be about today. The Holy Spirit must be obeyed in the local church in the leadership and the people. Prayer must be a vital part of the church, for without prayer, a church only operates in the flesh. People need to know and use their spiritual gifts. There must be a ministering to one another in the fellowship, a caring and sharing. There must also be a passion to reach out to those needing the Savior, fulfilling the Great Commission of Matthew 28:18\-20\. Yes, the church must know why it exists and what it is about. Any church, large or small, honoring Christ, preaching and teaching the Bible, in tune with the Holy Spirit to minister to the congregation as well as to reach the community and the world, will be a vibrant church for Jesus Christ. A true follower of Christ can’t be a pew\-warmer or a spectator. Christ came not to be served but to serve. We must do the same.

When is the right time to build a new church building?

Answer The bottom line is that only God can clarify what a church should do in all its spending and planning. However, there are a few important things that can be agreed on. It is reasonable for a church to plan ahead and to be sensitive to the growing needs of the church family. It is also reasonable to imagine what could be accomplished in reaching others for Jesus Christ if the facilities were available. Many church growth experts believe that when a church grows to 70\-80% of capacity, it will not sustain any more growth without plans for expansion. A church can fall into materialism when it begins to value things more than people. If a new building program is for the pride of its membership rather than the effectiveness of its ministry, then the church is in danger of a bad building program. In all things, the church must desire that Christ be lifted up and that the lost are reached and that the saved be discipled to the glory of God. The church is not a building but the people whom God has ransomed and made a part of His family. Often God sees fit to bless a family with growth in numbers. When a family grows in numbers, it usually considers whether or not there is room in the present facilities. If there is not enough room, an addition is one option, as is a different house altogether. The facilities ought to be designed in such a way to facilitate the needed functions of the household and not just a monument to the family’s greatness. For a church to truly be expanding physically in a godly manner, it must be sure its motive is to be used of God to build up the body of Christ and assist in the building up of the universal church of Jesus Christ. In other words, every ministry needs to be “mission” not “market” driven. The Word of God tells us that the only way to do any building is to base it on our relationship to Jesus Christ (1 Corinthians 3:11\-15\). One of the biggest pitfalls in building bigger is the issue of pride and misplaced priorities (Psalm 127:1\). Remember the parable of the rich man in Luke 12:16\. We should never put our faith in things or believe that somehow what God gives us we have earned or are able to keep for ourselves. You can be sure that if God wants your church to expand, He will bring leadership, unity, and resources. If those are not present, it is reasonable to take a step back and reconsider the direction. There is nothing in the Bible against a church expanding physically. The question is in the timing, motive, and purpose for the building. God is more glorified in the church being obedient to Him and growing spiritually than He is in the church expanding physically. Remember, that which is not of faith is sin; therefore, only be involved if you have searched for God’s will and believe you know what He is asking you to do (Romans 14:23\).

Can an unmarried man be a deacon or elder?

Answer The passages referring to the qualifications for an elder or deacon in the church are 1 Timothy 3:2 “A bishop (elder) then must be blameless, the husband of one wife, temperate, sober\-minded, of good behavior, hospitable, able to teach”; 1 Timothy 3:12 “Let deacons be the husbands of one wife, ruling their children and their own houses well”; and Titus 1:6\-7 “. . . appoint elders in every city as I commanded you—if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination...” These three passages have been interpreted by some to indicate an elder or deacon must be a married man. The issue is not the elder’s or deacon’s marital status, but his moral and sexual purity. This qualification heads the lists, because it is in this area that leaders are most prone to fail. Some take the qualification for deacons “a deacon must be the husband of but one wife…” in 1 Timothy 3:12 as meaning that for a man to be a deacon, he must be married. That is not the meaning of “husband of one wife.” In the Greek, the phrase “husband of one wife” literally reads “one\-woman man.” For a man to be considered for a position of church leadership, and he is married, he must be committed to his wife. This qualification is speaking of fidelity in marriage and sexual purity. It is not a requirement of marriage. If it were, a man would have to be married and also have children, because the second half of 1 Timothy 3:12 states, “…and must manage his children and his household well.” We should understand this qualification as: If a man is married, he must be faithful to his wife. If a man has children, he must manage them well. Some think this requirement excludes single men from church leadership. But if that were Paul’s intent, he would have disqualified himself (1 Cor. 7:8\). A “one\-woman man” is one totally devoted to his wife, maintaining singular devotion, affection and sexual purity in both thought and deed. To violate this is to forfeit blamelessness and no longer be “above reproach” (Titus 1:6,7\). Being single is praised by the Apostle Paul as enabling more faithful service to the Lord (1 Corinthians 7:32\-35\). Why would Paul restrict men from church leadership positions when he believes “…an unmarried man is concerned about the Lord’s affairs \- how he can please the Lord” (1 Corinthians 7:32\)? In the first nine verses of this chapter, Paul establishes that both marriage and singleness are good and right before the Lord. An elder or deacon may be either married or single, as long as he meets the qualifications of godliness outlined in 1 Timothy and Titus.

What is koinonia?

Answer *Koinonia* is a Greek word that occurs 20 times in the Bible. Koinonia’s primary meaning is “fellowship, sharing in common, communion.” The first occurrence of koinonia is Acts 2:42, “They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.” Christian fellowship is a key aspect of the Christian life. Believers in Christ are to come together in love, faith, and encouragement. That is the essence of koinonia. Philippians 2:1\-2 declares, “If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like\-minded, having the same love, being one in spirit and purpose.” Koinonia is being in agreement with one another, being united in purpose, and serving alongside each other. Our koinonia with each other is based on our common koinonia with Jesus Christ. First John 1:6\-7 says, “If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.” A powerful example of what koinonia should look like can be found in a study of the phrase “one another” in the Bible. Scripture commands us to be devoted to one another (Romans 12:10\), honor one another (Romans 12:10\), live in harmony with one another (Romans 12:16; 1 Peter 3:8\), accept one another (Romans 15:7\), serve one another in love (Galatians 5:13\), be kind and compassionate to one another (Ephesians 4:32\), admonish one another (Colossians 3:16\), encourage one another (1 Thessalonians 5:11; Hebrews 3:13\), spur one another on toward love and good deeds (Hebrews 10:24\), offer hospitality (1 Peter 4:9\), and love one another (1 Peter 1:22; 1 John 3:11; 3:23; 4:7; 4:11\-12\). That is what true biblical koinonia should look like.

Why do we have to dress up nice for church?

Answer It is good for us to ponder why we wear what we do. Genesis 35:1\-3 may shed some light on the subject. "Then God said to Jacob, 'Go up to Bethel and settle there. Build an altar there to honor Me. That’s where I appeared to you when you were running away from your brother Esau.' So Jacob spoke to his family and to everyone who was with him. He said, 'Get rid of the strange gods you have with you. Make yourselves pure, and change your clothes. Come, let’s go up to Bethel. There I’ll build an altar to honor God. He answered me when I was in trouble. He’s been with me everywhere I’ve gone.'" It is possible that as Jacob began this faith\-journey to Bethel with God, he recognized how much God had done for him, and how much he needed God! His response was to take everyone with him on this faith\-journey, so they could experience God for themselves. "Get rid of the strange gods you have with you. Make yourselves pure" implies the need to be united in "coming clean" before God. "For all have sinned..." (Romans 3:23\). Many then had "household idols" with them that they depended on, as well as God. They did not trust God alone. "Change your clothes" implies a change of heart toward sin. It was to be a reflection of what had taken place on the "inside." We would all benefit from a "spiritual bath" to confess and get rid of sin before we go to church. This is making ourselves pure. For some people, clean is their "best." For others, their heart tells them that wearing their best is showing God His value to them. For still others, there needs to be a caution that their best isn’t merely showing off. It is always the heart God is looking at, rather than the exterior. However, what we wear to worship our holy, pure God may be an indication of where our hearts are. If you have never considered it before, ask yourself, "Does it matter to me how I look when I am going to worship the King of Kings and Lord of Lords? More importantly, does it matter to Him?" We must all be the judge of that for ourselves. It’s a personal choice, keeping in mind that having a proper attitude toward God Himself is important preparation for worship at church.

Should a church be seeker sensitive?

Answer In recent years a new movement within the evangelical church has come into vogue, commonly referred to as "seeker sensitive." Generally, this movement has seen a great deal of growth. Many “seeker” churches are now mega\-churches with well\-known pastors who are riding a wave of popularity in the evangelical world. The seeker\-sensitive movement claims millions of conversions, commands vast resources, continues to gain popularity, and seems to be attracting millions of un\-churched people into its fold. So, what is this movement all about? Where does it come from? And, most importantly, is it biblical? Basically, the seeker\-sensitive church tries to reach out to the unsaved person by making the church experience as comfortable, inviting, and non\-threatening to him as possible. The hope is that the person will believe in the gospel. The idea behind the concept is to get as many unsaved people through the door as possible, and the church leadership are willing to use nearly any means to accomplish that goal. Theatrics and musical entertainment are the norm in the church service to keep the unsaved person from getting bored as he does with traditional churches. State\-of\-the\-art technology in lighting and sound are common components of the seeker\-sensitive churches, especially the larger ones. Expertly run nurseries, day care, adult day care, community programs such as ESL (English as a Second Language), and much more are common fixtures in the larger seeker churches. Short sermons (typically 20 minutes at most) are usually focused on self\-improvement. Supporters of this movement will say that the single reason behind all the expense, state\-of\-the\-art tech gear, and theatrics is to reach the unsaved with the gospel; however, rarely are sin, hell, or repentance spoken of, and Jesus Christ as the exclusive way to heaven is rarely mentioned. Such doctrines are considered “divisive.” The seeker\-sensitive church movement has pioneered a new method for founding churches involving demographics studies and community surveys that ask the unsaved what they want in a church. This is a kind of “if you build it they will come” mentality. The reasoning is that if you give the unsaved better entertainment than they can receive elsewhere, or “do church” in a non\-threatening way, then they will come, and hopefully, they will accept the gospel. The mindset is to hook the un\-churched person with great entertainment, give him a message he can digest, and provide second\-to\-none services. The focus of the seeker church then is not Christ\-centered, but man\-centered. The main purpose of the seeker church’s existence is to give people what they want or meet their felt needs. Further, the seeker\-friendly gospel presentation is based on the idea that if you will believe in Jesus, He will make your life better. Relationships with your wife or husband, coworkers, children, etc., will be better. The message the seeker church sometimes passes on to the unsaved person is that God is a great cosmic genie, and if you stroke Him the right way, you will get what you want. In other words, if you profess to believe in Jesus, God will give you a better life, better relationships and purpose in life. So, for all intents and purposes, the seeker\-sensitive movement is a type of system based on giving unbelievers whatever they want. What too often happens in such a system is that people make a profession of faith, but when the circumstances of their lives don’t immediately change for their material good, they forsake Christ, believing He has failed them. How are people responding to the “seeker” movement? Many people have responded and begun attending seeker\-sensitive churches. Many people, indeed, have come to faith in Christ as a result of a seeker\-sensitive church. But the bigger question is, “What does God have to say about all this?” Is it possible for a movement to be successful from a human perspective, but be unacceptable to God? The basic premise in the seeker\-sensitive movement is that there are many people out there who are seeking God and want to know Him, but the concept of the traditional church scares them away from faith in Christ. But is it true that people are truly seeking God? Actually, Scripture teaches the exact opposite! The apostle Paul tells us that “there is no one who understands, no one who seeks God” (Romans 3:11\). This means there is no such thing as an unbeliever who is truly seeking for God on his own. Furthermore, man is dead in his sin (Ephesians 2:1\), and he can’t seek God because he doesn’t recognize his need for Him, which is why Paul says that there is no one who understands. Romans 1:20\-23 teaches us that all unbelievers reject the true God. They then go on to form a god that is what they want (a god in their image or the image of something else). This is a god they can tame and control. Romans 1:18\-20 says they knowingly suppress what they know about God through His creation and that they are subject to God’s wrath, another doctrine studiously avoided by the seeker churches. God’s invisible attributes are clearly seen in creation, but unbelievers take that clear knowledge and revelation God has graciously provided and flatly reject it. This leads to Paul’s statement in Romans 1:20 that they are “without excuse.” What man finds when he seeks on his own is nothing more than a god of his own creation. Man does not seek for God; it is God who seeks for man. Jesus said that plainly in John 15:16, and John 6:44\. The idea of thousands or even millions of unbelievers really searching for the true God is an utterly unbiblical notion. Thus, this movement is based on an unbiblical concept of the nature of the unsaved person, which is spiritually dead. A spiritually dead person does not seek God, nor can he. Therefore, there is no such thing as a seeking unbeliever. He does not understand the things of God until he is made alive by the Spirit of God (1 Corinthians 2:14\). Until the Father draws him (John 6:44\) and the Spirit awakens the heart so he can believe and receive the gift of faith (Ephesians 2:8\), an unsaved person cannot believe. Salvation is completely the act of God whereby He draws and empowers the dead sinner with what is necessary to believe (John 6:37, 39\-40\). What part do we play in the salvation of others? God has commanded that we are the instrumentality through which the gospel is proclaimed. We share the gospel, but it is not our responsibility to make people believe, or even to try to be persuasive or manipulate them into believing. God has given us the message of the gospel; we are to share it with gentleness and reverence, but we are to share it, offensive parts and all. Nobody believes the gospel because a speaker is persuasive. People believe because of the work of God in their hearts. God has not been vague on what His church is to be like. He didn’t leave us guessing. He has given us direction on how men are to lead His church (Acts 6:1\-6, 14:23; Titus 1:5\-9; 1 Timothy 3:1\-13; Ephesians 4:11\), the ordinances of the church (1 Corinthians 11; Matthew 28:19\), and the worship in the church—it is to be on the “Lord’s Day” (Acts 20:7\), and is to consist of preaching and teaching, prayer, fellowship (Acts 2:42\) and the taking of an offering (Colossians 3:16\). Here, the seeker movement has missed the mark completely with its man\-centered focus. When an unsaved person enters church, should our goal be to make him feel as comfortable as possible? When it comes to issues like our kindness, speaking respectfully, or even physical comfort, all who enter the church should be treated well. But the unsaved person should never feel “at home” in church, which is the body of Christ. The preaching and teaching of truth should make him feel very uncomfortable as he, hopefully, realizes the state of his soul, comes to know the existence of hell, and recognizes his need for the Savior. This discomfort is what brings people to Christ, and those who attempt to circumvent discomfort are not being loving. In fact, just the opposite is true. If we love someone, we want him to know the truth about sin, death, and salvation so we can help him avoid an eternity in hell. According to Paul, when an unbeliever enters the church and the Word of God is preached expositionally (taught directly from the Scriptures), he will be convicted and called into account for his sin. The secrets of his heart are disclosed as he confesses and repents of his sin; this leads him to humble himself and worship the God who has provided the sacrifice for his salvation. If we apply the standards of the seeker\-sensitive movement to evaluate Jesus’ ministry, we get some interesting results. At one time, Jesus was preaching to thousands, and He clearly offends nearly all of those who heard Him. They desert Him, and “from this time many of his disciples turned back and no longer followed him” (John 6:66\). The Greek words in this verse mean they left and never came back. Jesus warned us that, far from healing our relationships with others, Christians will experience rifts in their closest relationships because of Him (Matthew 10:34\-37\). It is true that once we are saved life is better because we are reconciled to God and have a right relationship with Him. This provides the deepest peace that can be known. However, the rest of our lives will almost certainly be more difficult than before. God has said that we will experience persecution (Matthew 10:25\), the rest of the world will look upon us as fools (1 Corinthians 1:18, 23\), and we may even experience deep divisions in our own families all because of Christ (Luke 12:53\). Jesus never intended for us to be popular with unbelievers, saying instead that He came to bring not peace, but a sword (Matthew 10:34\). The basic philosophy, theology, purpose, and end of the seeker\-sensitive movement are entirely man\-centered. However, some would say that regardless of the purpose, motive, and outcome of the movement being wrong, we can’t argue with the principle of getting the unsaved through the doors to hear the gospel. Certainly, any exposure we can give the unsaved to the gospel is a great thing. However, the seeker\-sensitive movement sometimes doesn’t have the real gospel. Rather, it is a shell of the truth; it is hollow and void of the truths of sin, hell, and the holiness of God. How is the rest of the body of Christ to respond to the seeker\-sensitive movement? We are to “contend earnestly for the faith that was once for all delivered to the saints” (Jude 3\). We are to be all the more vigilant to model our churches after the instruction of Scripture. Eventually, this movement, like all others which have come and gone over the years, will run its course and fizzle out. The seeker movement is large and well accepted, but it will eventually give way to the next fad, and in some ways that has already happened with the [Emerging Church movement](emerging-church-emergent.html). Oddities within the church come and go, but the biblical church, like her Lord, endures forever.

What are the qualifications of elders and deacons?

Answer The Bible has a clear set of qualifications for a deacon and an elder and their positions in the body of believers. The office of deacon was developed to deal with a practical issue in the church: “So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the word of God in order to wait on tables’” (Acts 6:2\). The word translated “wait on” is the Greek word *diakonein*, which comes from a word meaning “attendant, waiter, or one who ministers to another.” To “deacon” is to serve. The first deacons were a group of seven men in the Jerusalem church who were appointed to work in the daily food distribution. A deacon, therefore, is one who serves others in an official capacity in the church. The Greek word translated “[bishop](what-is-a-bishop.html)” is *episkopos* (the source of our English word *episcopal*). The bishop is the superintendent, the [overseer](overseer-in-the-church.html), or the officer in general charge of the congregation. In the Bible bishops are also called “elders” (1 Timothy 5:19\) and “pastors” (Ephesians 4:11\). The qualifications of the bishop/elder/pastor are found in 1 Timothy 3:1–7: “Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. Now the overseer is to be above reproach, faithful to his wife, temperate, self\-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?) He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.” Paul also instructs Timothy on the things that exemplify the teaching of a good minister. Beginning in 1 Timothy 4:11 and continuing through 6:2, Paul gives Timothy twelve things that he should “command and teach.” The apostle Paul repeats the qualifications of a bishop/elder/pastor in his letter to Titus. “An elder must be blameless, [faithful to his wife](husband-one-wife.html), a man whose children believe and are not open to the charge of being wild and disobedient. Since an overseer manages God’s household, he must be blameless—not overbearing, not quick\-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self\-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:6–9\). The qualifications of a deacon are similar to those of a bishop/elder/pastor. “In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus” (1 Timothy 3:8–13\). The word translated “deacon” in this passage is a form of the same Greek word used in Acts 6:2, so we know we are talking about the same office. These qualifications are simple and straightforward. Both the deacon and the bishop/elder/pastor should be a male, the husband of one wife, of sterling character, and one who rules his own home in a biblical way. These qualifications also presuppose that one seeking such an office is a born\-again believer and walks in submission to God’s Word. The only substantial difference between the two sets of qualifications is that the bishop/elder/pastor must be “able to teach,” whereas teaching is not mentioned as necessary for deacons. The Lord Jesus Himself is called the “[Shepherd](Good-Shepherd.html) and Overseer of your souls” (1 Peter 2:25\). The titles are interesting. The word *Shepherd* is a translation of the Greek word *poimen*, translated “pastor” elsewhere (e.g., Ephesians 4:11\). This *poimen* is someone who tends herds or flocks and is used metaphorically of Christian pastors because pastors should guide the “flock” of God and feed them the Word of God. The word translated “Overseer” is the same word, *episkopos*, used by the apostle Paul in 1 Timothy and Titus. Clearly, the offices of elder and deacon are important in the church. Ministering to God’s people in word and deed is a serious responsibility for a man to take on, and it should never be done lightly. A biblically unqualified individual should not occupy either the office of elder or deacon; the church deserves better.

What was the Protestant Reformation?

Answer The Protestant Reformation was a widespread theological revolt in Europe against the abuses and totalitarian control of the Roman Catholic Church. Reformers such as Martin Luther in Germany, Ulrich Zwingli in Switzerland, and John Calvin in France protested various unbiblical practices of the Catholic Church and promoted a return to sound biblical doctrine. The precipitating event of the Protestant Reformation is generally considered to be Luther’s posting of his [Ninety\-five Theses](95-theses.html) on the door of the Wittenberg Church on October 31, 1517\. As a background to the history of Protestantism and the Reformation, it is important to understand the Catholic claim of [apostolic succession](apostolic-succession.html). This doctrine says that the line of Roman Catholic popes extends through the centuries all the way from the apostle Peter to the current pope. This unbroken chain of authority makes the Roman Catholic Church the only true church and gives the pope preeminence over all churches everywhere. Because of their belief in apostolic succession and the infallibility of the pope (when speaking *ex cathedra*), Catholics place church teaching and tradition on a level equal to Scripture itself. This is one of the major differences between Roman Catholics and Protestants and was one of the foundational issues leading to the Protestant Reformation. Even prior to the Protestant Reformation, there were pockets of resistance to some of the unbiblical practices of the Roman Catholic Church, yet they were relatively small and isolated. The [Lollards](Lollards.html), the [Waldensians](Waldensians.html), and the Petrobrusians all took a stand against certain Catholic doctrines. Before Luther ever picked up a hammer and headed to Chapel Church, there were men who had stood up for reform and the true gospel. Among them were [John Wycliffe](John-Wycliffe.html), an English theologian and Oxford professor who was condemned as a heretic in 1415; [Jan Hus](Jan-Hus.html), a priest from Bohemia who was burned at the stake in 1415 for his opposition to the Church of Rome; and Girolamo Savonarola, an Italian friar who was hanged and burned in 1498\. The opposition to the false teaching of the Roman Catholic Church came to a head in the sixteenth century when Luther, a Roman Catholic monk, challenged the authority of the pope and, in particular, the selling of indulgences. Rather than heed the call to reform, the Roman Catholic Church dug in its heels and sought to silence the Reformers. Eventually, new churches emerged from the Reformation, forming four major divisions of Protestantism: Luther’s followers started the Lutheran Church, Calvin’s followers started the Reformed Church, John Knox’s followers started the Presbyterian Church in Scotland (using Calvinistic doctrine), and, later, Reformers in England started the Anglican Church. At the heart of the Protestant Reformation lay four basic questions: How is a person saved? Where does religious authority lie? What is the church? What is the essence of Christian living? In answering these questions, Protestant Reformers developed what would be known as the “Five *Solas*” (*sola* being the Latin word for “alone”). These five essential points of biblical doctrine clearly separate Protestantism from Roman Catholicism. The Reformers resisted the demands placed on them to recant these doctrines, even to the point of death. The five essential doctrines of the Protestant Reformation are as follows: 1 \- [*Sola Scriptura*](sola-scriptura.html), “Scripture Alone.” The Bible alone is the sole authority for all matters of faith and practice. Scripture and Scripture alone is the standard by which all teachings and traditions of the church must be measured. As Martin Luther so eloquently stated when told to recant his teachings, “Unless I am convinced by Scripture and plain reason—I do not accept the authority of the popes and councils, for they have contradicted each other—my conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen.” 2 \- [*Sola Gratia*](sola-gratia.html), “Salvation by Grace Alone.” Salvation is proof of God’s undeserved favor; we are rescued from God’s wrath by His grace alone, not by any work we do. God’s blessing in Christ is the sole efficient cause of salvation. This grace is the supernatural work of the Holy Spirit who brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life. 3 \- [*Sola Fide*](sola-fide.html), “Salvation by Faith Alone.” We are justified by faith in Christ alone, not by the works of the Law. It is by faith in Christ that His righteousness is imputed to us as the only possible satisfaction of God’s perfect standard. 4 \- *Solus Christus*, “In Christ Alone.” Salvation is found in Jesus Christ alone; no one and nothing else can save. Jesus’ substitutionary death on the cross is sufficient for our justification and reconciliation to God the Father. The gospel has not been preached if Christ’s redemption is not declared and if faith in His resurrection is not solicited. 5 \- *Soli Deo Gloria*, “For the Glory of God Alone.” Salvation is of God and has been accomplished by God for His glory alone. As Christians we must magnify Him always and live our lives in His presence, under His authority, and for His glory. These five important doctrines are the reason for the Protestant Reformation. They are at the heart of the Reformers’ call for the church to return to biblical teaching. The Five *Solas* are just as important today in evaluating a church and its teachings as they were in the sixteenth century.

Should a church participate in fund-raising?

Answer First, we must define what we mean by “church fund\-raising.” The Bible is clear that the giving of “offerings” is commanded and blessed by God. God loves a “cheerful giver”—one who gives abundantly out of a heart of love for God (2 Corinthians 2:8\-9\). Paul provides instruction and a great deal of discussion about giving in 2 Corinthians 8\-9\. He also shows great appreciation to those who gave to him at various times to enable him to continue his ministry (Philippians 4:14\-20\). You also find records of generous giving in the early church (Acts 4:32\-37\). Church fund\-raising, then, is something other than the normal giving of a congregation toward the work of the Lord. If a church does decide to raise additional funds for a specific need through church fund\-raising, the following cautions are in order: • Be honest about what the money is for. • Avoid excessive profit. • Don’t allow the fund\-raising to communicate to others that God’s people are not being obedient, therefore the church is hitting up unbelievers for money. • Be sure the congregation understands it is in addition to, not in place of, normal giving. • Be considerate of those who have convictions against fund\-raising – you cannot prove biblically that it is OK, so it could be a doubtful thing for some. On the other hand, there are benefits to depending upon giving rather than fund\-raising: (taken from above passages) • People learn to give because it is a blessing (actual fruit added to their account), not to get something. • Depending upon gifts of God’s people allows a ministry to learn to work in the framework of contentedness and obedience. • It is a clear way to give God glory. Fund\-raisers can bring glory to products or personalities. • Depending upon the giving of God’s people can strengthen our faith. Alternatives to supplement giving: • Establish special funds with particular goals. Some people will give to special projects above their regular giving. • Encourage faith commitments through a banquet (not selling meals – but expressing need – accepting gifts) or other challenges. • Encourage members to take a certain amount of money and invest it over a particular duration \- some might put it in a CD, others might buy ingredients for something and then sell their product; the individuals then would all bring their personal gifts as an offering. This avoids the stigma of the church doing a fund\-raiser, incorporates people, and allows them to use a great deal of creativity. A Scripture account that might be used to discourage church fund\-raising would be that of Jesus and the money changers in the temple (Matthew 21:12\-13; Mark 11:15\-17\). Some may conclude that the reason He called it a “den of thieves” was that Jesus was against profit being made off ministry. However, the passage could more easily be understood that He was condemning the dishonest practice of the greedy, hypocritical, and corrupt religious leaders. We also need to take into account that we no longer have temples that involve animal sacrifices; therefore, it would be difficult to compare that ministry to that of the current church model described in Acts and the Epistles. One should not take lightly the degree of anger expressed by Jesus as He chased the profiteers out; however, it doesn’t necessarily provide a solid proof text against what we consider church fund\-raising.

What is the five (5) fold ministry?

Answer The concept of the five\-fold ministry comes from Ephesians 4:11, "It was he who gave some to be (1\) apostles, some to be (2\) prophets, some to be (3\) evangelists, and some to be (4\) pastors and (5\) teachers." Primarily as a result of this verse, some believe God has restored, or is restoring, the offices of apostle and prophet in the church today. Ephesians 4:12\-13 tells us that the purpose of the five\-fold ministry is, "to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ." So, since the body of Christ definitely is not built up to unity in the faith and has not attained to the whole measure of the fullness of Christ, the thinking goes, the offices of apostle and prophet must still be in effect. However, Ephesians 2:20 informs us that the church is "built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone." If the apostles and prophets were the foundation of the church, are we still building the foundation? Although Jesus Christ is most definitely active in the church today, His role as the cornerstone of the church was completed with His death, burial, resurrection, and ascension. If the work of the cornerstone is, in that sense, complete, so must the work of the apostles and prophets, who were the foundation, be complete. What was the role of the apostles and prophets? It was to proclaim God’s revelation, to teach the new truth the church would need to grow and thrive. The apostles and prophets completed this mission. How? By giving us the Word of God. The Word of God is the completed revelation of God. The Bible contains everything the church needs to know to grow, thrive, and fulfill God’s mission (2 Timothy 3:15\-17\). The cornerstone work of the apostles and prophets is complete. The ongoing work of the apostles and prophets is manifested in the Holy Spirit speaking through and teaching us God’s Word. In that sense, the five\-fold ministry is still active.

Why should I believe in organized religion?

Answer A dictionary definition of “religion” would be something similar to “belief in God or gods to be worshiped, usually expressed in conduct and ritual; any specific system of belief, worship, etc., often involving a code of ethics.” In light of this definition, the Bible does speak of organized religion, but in many cases the purpose and impact of “organized religion” are not something that God is pleased with. In Genesis chapter 11, perhaps the first instance of organized religion, the descendants of Noah organized themselves to build the tower of Babel instead of obeying God’s command to fill the entire earth. They believed that their unity was more important than their relationship with God. God stepped in and confused their languages, thus breaking up this organized religion. In Exodus chapter 6 and following, God “organized” a religion for the nation of Israel. The Ten Commandments, the laws regarding the tabernacle, and the sacrificial system were all instituted by God and were to be followed by the Israelites. Further study of the New Testament clarifies that the intent of this religion was to point to the need for a Savior\-Messiah (Galatians 3; Romans 7\). However, many have misunderstood this and have worshiped the rules and rituals rather than God. Throughout Israel’s history, many of the conflicts experienced by the Israelites involved conflict with organized religions. Examples include the worship of Baal (Judges 6; 1 Kings 18\), Dagon (1 Samuel 5\), and Molech (2 Kings 23:10\). God defeated the followers of these religions, displaying His sovereignty and omnipotence. In the Gospels, the Pharisees and Sadducees are depicted as the representatives of organized religion at the time of Christ. Jesus constantly confronted them about their false teachings and hypocritical lifestyles. In the Epistles, there were organized groups that mixed the gospel with certain lists of required works and rituals. They also sought to put pressure on believers to change and accept these “Christianity plus” religions. Galatians and Colossians give warnings about such religions. In the book of Revelation, organized religion will have an impact on the world as the Antichrist sets up a one\-world religion. In many cases, the end result of organized religion is a distraction from the intent of God. However, the Bible does speak of organized believers who are part of His plan. God calls these groups of organized believers “churches.” The descriptions from the book of Acts and the Epistles indicate that the church is to be organized and interdependent. The organization leads to protection, productivity, and outreach (Acts 2:41\-47\). In the case of the church, it could better be called an “organized relationship.” Religion is man’s attempt to have communion with God. The Christian faith is a relationship with God because of what He has done for us through the sacrifice of Jesus Christ. There is no plan to reach God (He has reached out to us—Romans 5:8\). There is no pride (all is received by grace—Ephesians 2:8\-9\). There should be no conflict over leadership (Christ is the head—Colossians 1:18\). There should be no prejudice (we are all one in Christ—Galatians 3:28\). Being organized is not the problem. Focusing on the rules and rituals of a religion is the problem.

What was the first / original church?

Answer The ability to trace one’s church back to the “first church” through [apostolic succession](apostolic-succession.html) is an argument used by a number of different churches to assert that their church is the “one true church.” The Roman Catholic Church makes this claim. The Greek Orthodox Church makes this claim. Some Protestant denominations make this claim. Some of the “Christian” cults make this claim. How do we know which church is correct? The biblical answer is – it does not matter! The first church—its growth, doctrine, and practices—were recorded for us in the New Testament. Jesus, as well as His apostles, foretold that false teachers would arise, and indeed it is apparent from some of the New Testament epistles that these apostles had to fight against false teachers early on. Having a pedigree of apostolic succession or being able to trace a church’s roots back to the "first church" is nowhere in Scripture given as a test for being the true church. What is given is repeated comparisons between what false teachers teach and what the first church taught, as recorded in Scripture. Whether a church is the "true church" or not is determined by comparing its teachings and practices to that of the New Testament church, as recorded in Scripture. For instance, in Acts 20:17\-38, the Apostle Paul has an opportunity to talk to the church leaders in the large city of Ephesus one last time face to face. In that passage, he tells them that false teachers will not only come among them but will come FROM them (vv. 29\-30\). Paul does not set forth the teaching that they were to follow the "first" organized church as a safeguard for the truth. Rather, he commits them to the safekeeping of "God and to the word of His grace" (v. 32\). Thus, truth could be determined by depending upon God and "the word of His grace" (i.e., Scripture, see John 10:35\). This dependence upon the Word of God, rather than following certain individual "founders" is seen again in Galatians 1:8\-9, in which Paul states, "But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed." Thus, the basis for determining truth from error is not based upon even WHO it is that is teaching it, “we or an angel from heaven,” but whether it is the same gospel that they had already received – and this gospel is recorded in Scripture. Another example of this dependence upon the Word of God is found in 2 Peter. In this epistle, the Apostle Peter is fighting against false teachers. In doing so, Peter begins by mentioning that we have a "more sure word" to depend upon than even hearing the voice of God from heaven as they did at Jesus’ transfiguration (2 Peter 1:16\-21\). This “more sure word” is the written Word of God. Peter later tells them again to be mindful of "the words which were spoken before by the holy prophets and the commandment of us the apostles of the Lord and Savior" (2 Peter 3:2\). Both the words of the holy prophets and the commandments Jesus gave to the apostles are recorded in Scripture. How do we determine whether a church is teaching correct doctrine or not? The only infallible standard that Scripture says that we have is the Bible (Isaiah 8:20; 2 Timothy 3:15\-17; Matthew 5:18; John 10:35; Isaiah 40:8; 1 Peter 2:25; Galatians 1:6\-9\). Tradition is a part of every church, and that tradition must be compared to God’s Word, lest it go against what is true (Mark 7:1\-13\). It is true that the cults and sometimes orthodox churches twist the interpretation of Scripture to support their practices; nonetheless, Scripture, when taken in context and faithfully studied, is able to guide one to the truth. The “first church” is the church that is recorded in the New Testament, especially in the Book of Acts and the Epistles of Paul. The New Testament church is the “original church” and the “one true church.” We can know this because it is described, in great detail, in Scripture. The church, as recorded in the New Testament, is God’s pattern and foundation for His church. On this basis, let’s examine the Roman Catholic claim that it is the “first church.” Nowhere in the New Testament will you find the “one true church” doing any of the following: praying to Mary, praying to the saints, venerating Mary, submitting to a pope, having a select priesthood, baptizing an infant, observing the ordinances of baptism and the Lord’s Supper as sacraments, or passing on apostolic authority to successors of the apostles. All of these are core elements of the Roman Catholic faith. If most of the core elements of the Roman Catholic Church were not practiced by the New Testament Church (the first church and one true church), how then can the Roman Catholic Church be the first church? A study of the New Testament will clearly reveal that the Roman Catholic Church is not the same church as the church that is described in the New Testament. The New Testament records the history of the church from approximately A.D. 30 to approximately A.D. 90\. In the 2nd, 3rd, and 4th centuries, history records several Roman Catholic doctrines and practices among early Christians. Is it not logical that the earliest Christians would be more likely to understand what the Apostles truly meant? Yes, it is logical, but there is one problem. Christians in the 2nd, 3rd, and 4th centuries were not the earliest Christians. Again, the New Testament records the doctrine and practice of the earliest Christians…and, the New Testament does not teach Roman Catholicism. What is the explanation for why the 2nd, 3rd, and 4th century church began to exhibit signs of Roman Catholicism? The answer is simple – the 2nd, 3rd, and 4th century (and following) church did not have the complete New Testament. Churches had portions of the New Testament, but the New Testament (and the full Bible) were not commonly available until after the invention of the printing press in A.D. 1440\. The early church did its best in passing on the teachings of the apostles through oral tradition, and through extremely limited availability to the Word in written form. At the same time, it is easy to see how false doctrine could creep into a church that only had access to the Book of Galatians, for example. It is very interesting to note that the Protestant Reformation followed very closely after the invention of the printing press and the translation of the Bible into the common languages of the people. Once people began to study the Bible for themselves, it became very clear how far the Roman Catholic Church had departed from the church that is described in the New Testament. Scripture never mentions using "which church came first" as the basis for determining which is the "true" church. What it does teach is that one is to use Scripture as the determining factor as to which church is preaching the truth and thus is true to the first church. It is especially important to compare Scripture with a church’s teaching on such core issues as the full deity and humanity of Christ, the atonement for sin through His blood on Calvary, salvation from sin by grace through faith, and the infallibility of the Scriptures. The “first church” and “one true church” is recorded in the New Testament. That is the church that all churches are to follow, emulate, and model themselves after.

What is Angelology?

Answer Angelology is the study of angels. There are many unbiblical views of angels today. Some believe angels are human beings who have died. Others believe that angels are impersonal sources of power. Still others deny the existence of angels entirely. A biblical understanding of angelology will correct these false beliefs. Angelology tells us what the Bible says about angels. It is a study of how the angels relate to humanity and serve God’s purposes. Here are some important issues in angelology: [What does the Bible say about angels?](angels-Bible.html) Angels are an entirely different order of being from humans. Human beings do not become angels after they die. Angels will never become, and never were, human beings. God created the angels, just as He created humanity. [Are angels male or female?](angels-male-female.html) The Bible does not necessarily support the gender of angels being male or female. Whenever gender is “assigned” to an angel in Scripture, it is male (Genesis 19:10,12; Revelation 7:2; 8:3; 10:7\), and the only names assigned to angels are Michael and Gabriel, generally considered masculine names. [Do we have guardian angels?](guardian-angels.html) There is no doubt that good angels help protect believers, reveal information, guide people, and, in general, minister to God’s children. The difficult question is whether each person or each believer has an angel assigned to him/her. [Who / What is the angel of the Lord?](angel-of-the-Lord.html) The precise identity of the “angel of the Lord” is not given in the Bible. However, there are many important "clues" as to his identity. [What are cherubim? Are cherubs angels?](cherubim.html) Cherubim / cherubs are angelic beings involved in the worship and praise of God. In addition to singing God’s praises, they also serve as a visible reminder of the majesty and glory of God and His abiding presence with His people. [What are seraphim? Are seraphs angels?](seraphim.html) Isaiah chapter 6 is the only place in the Bible that specifically mentions the seraphim. The seraphim ("fiery, burning ones") are angelic beings associated with the prophet Isaiah’s vision of God in the temple. Angelology gives us God’s perspective on angels. Angels are personal beings who worship and obey God. God sometimes sends angels to "interfere" in the course of humanity. Angelology helps us to recognize the warfare that exists between God’s angels and Satan and his demons. A proper understanding of angelology is very important. When we understand that angels are created beings, just as we are, we realize that worshiping or praying to angels robs God of the glory that belongs to Him alone. It was God, not angels, who sent His Son to die for us, who loves and cares for us, and who alone is worthy of our adoration. A key verse on angelology is Hebrews 1:14, "Are not all angels ministering spirits sent to serve those who will inherit salvation?"

What is Christian Demonology?

Answer Demonology is the study of demons. Christian demonology is the study of what the Bible teaches about demons. Closely related to angelology, Christian demonology teaches us about the demons, what they are and how they attack us. Satan and his demons are fallen angels, real personal beings who wage war against God, the holy angels, and humanity. Christian demonology helps us to be aware of Satan, his minions, and their evil schemes. Here are some important issues in Christian demonology: [What does the Bible say about demons?](demons-Bible.html) The Bible indicates that the demons are fallen angels – angels who along with Satan rebelled against God. Satan and his demons now desire to deceive and destroy all those who follow and worship God. [How, why, and when did Satan fall from heaven?](Satan-fall.html) Satan fell from heaven because of the sin of pride, which led to his rebellion against God. The actual time of his fall is not recorded in Scripture. It may have occurred outside time as we know it, that is, before the creation of time and space. [Why did God allow some of the angels to sin?](angels-sin.html) The angels who fell and became demons had a free\-will choice to make – God did not force or encourage any of the angels to sin. They sinned of their own free will and therefore are worthy of God’s eternal wrath. [Can Christians be demon possessed?](Christian-demon-possessed.html) We strongly hold to the belief that a Christian cannot be possessed by a demon. We believe there is a difference between being possessed by a demon, and being oppressed or influenced by a demon. [Is there activity of demonic spirits in the world today?](demonic-activity.html) Considering the fact that Satan "walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8\) and knowing that he is not omnipresent, it is logical to assume that he would send his demons to do his work in this world. [Who or what were the Nephilim?](Nephilim.html) The Nephilim ("fallen ones, giants") were the offspring of sexual relationships between the sons of God and daughters of men in Genesis 6:1\-4\. There is much debate over the identity of the "sons of God." Many people believe Satan and his demons are only personifications of evil. Christian demonology helps us to understand the nature of our spiritual enemy. It teaches us how to resist and overcome the devil and his temptations. Praise God for the victory over darkness through our Lord Jesus Christ! While the Christian should not be obsessed with demonology, a clear understanding of demonology will help calm our fears, keep us watchful, and remind us to stay close to our Lord Jesus Christ. We have the Holy Spirit living in our hearts, and "greater is He that is in us than he that is in the world" (1 John 4:4\). A key Scripture related to Christian demonology is 2 Corinthians 11:14\-15, "And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve."

What does the Bible say about angels?

Answer Angels are personal spiritual beings who have intelligence, emotions, and will. This is true of both the good and evil angels (demons). Angels possess intelligence (Matthew 8:29; 2 Corinthians 11:3; 1 Peter 1:12\), show emotion (Luke 2:13; James 2:19; Revelation 12:17\), and exercise will (Luke 8:28\-31; 2 Timothy 2:26; Jude 6\). Angels are spirit beings (Hebrews 1:14\) without true physical bodies. Although they do not have physical bodies, they are still personalities and occasionally take on physical bodies. Because they are created beings, their knowledge is limited. This means they do not know all things as God does (Matthew 24:36\). They do seem to have greater knowledge than humans, however, which may be due to three things. First, angels were created as an order of creatures higher than humans. Therefore, they innately possess greater knowledge. Second, the angels know what God's Word says (James 2:19; Revelation 12:12\). Third, angels gain knowledge through long observation of human activities. Unlike humans, angels do not have to study the past; they have experienced it. Therefore, they know how others have acted and reacted in situations and can predict with a greater degree of accuracy how we may act in similar circumstances. Though they have wills, angels, like all creatures, are subject to the will of God. Good angels are sent by God to help believers (Hebrews 1:14\). Here are some activities the Bible ascribes to angels: They praise God (Psalm 148:1\-2; Isaiah 6:3\). They worship God (Hebrews 1:6; Revelation 5:8\-13\). They rejoice in what God does (Job 38:6\-7\). They serve God (Psalm 103:20; Revelation 22:9\). They appear before God (Job 1:6; 2:1\). They are instruments of God’s judgments (Revelation 7:1; 8:2\). They bring answers to prayer (Acts 12:5\-10\). They aid in winning people to Christ (Acts 8:26; 10:3\). They observe Christian order, work, and suffering (1 Corinthians 4:9; 11:10; Ephesians 3:10; 1 Peter 1:12\). They encourage in times of danger (Acts 27:23\-24\). They care for the righteous at the time of death (Luke 16:22\). Angels are an entirely different order of being than humans. Human beings do not become angels after they die. Angels will never become, and never were, human beings. God created the angels, just as He created humanity. The Bible nowhere states that angels are created in the image and likeness of God, as humans are (Genesis 1:26\). Angels are [spiritual beings](spiritual-beings.html) that can, to a certain degree, take on physical form. Humans are primarily physical beings, but with a spiritual aspect. The greatest thing we can learn from the holy angels is their instant, unquestioning obedience to God’s commands.

What do angels look like?

Answer Angels are spirit beings (Hebrews 1:14\), so they do not have any essential physical form. But angels do have the ability to appear in human form. When angels appeared to humans in the Bible, they resembled normal males. In Genesis 18:1\-19, God and two angels appeared as men and actually ate a meal with Abraham. Angels appear as men many times throughout the Bible (Joshua 5:13\-14; Mark 16:5\), and they never appear in the likeness of women. Other times, angels appeared not as humans, but as something other\-worldly, and their appearance was terrifying to those who encountered them. Often, the first words from these angels were “do not be afraid,” because extreme fear was such a common reaction. The keepers of Jesus’ tomb became as dead men when they saw the angel of the Lord (Matthew 28:4\). The shepherds in the fields in Luke 2 were “sore afraid” when the angel of the Lord appeared and the glory of the Lord shone around them. As for physical characteristics, angels are sometimes described as winged. The images of cherubim on the ark of the covenant had wings that covered the mercy seat (Exodus 25:20\). Isaiah saw winged seraphim in his vision of the throne of heaven, each one having six wings (Isaiah 6:2\). Ezekiel, too, saw visions of winged “living creatures,” which we take to be angels (Ezekiel 1\). Isaiah 6:1\-2 depicts angels having human features—voices, faces and feet. Angel voices are heard singing and praising God in several other passages. The angel at Jesus’ tomb is described as having a brilliant appearance: “His countenance was like lightning, and his raiment white as snow” (Matthew 28:3\). Whatever appearance angels take on, there is reason to believe they are incredibly beautiful. Ezekiel tells us that the “guardian cherub” was lifted up in pride over his beauty (Ezekiel 28:16–17\). In addition, beings such as angels, who are continually in the presence of God, would be expected to have extraordinary beauty because God’s glory is reflected upon all that is around Him.

Are angels male or female?

Answer The question of whether angels are male or female is likely moot. Angels are spirit beings (Hebrews 1:14\), and therefore assigning them a gender is pointless. The most we can say is that Scripture *depicts* angels as if they were male. Every reference to angels in Scripture is in the masculine gender. The Greek word for “angel” in the New Testament, *angelos*, is in the masculine form. In fact, a feminine form of *angelos* does not exist. There are three genders in grammar—masculine (*he, him, his*), feminine (*she, her, hers*), and neuter (*it, its*). Angels are never referred to in any gender other than masculine. In the many appearances of angels in the Bible, never is an angel referred to as “she” or “it.” Furthermore, when angels appeared, they were always dressed as human males (Genesis 18:2, 16; Ezekiel 9:2\). No angel ever appears in Scripture dressed as a female. The only named angels in the Bible—Michael and Gabriel—are referred to in the masculine. “Michael and his angels” (Revelation 12:7\); “Mary was greatly troubled at his \[Gabriel’s] words” (Luke 1:29\). Other references to angels are always in the masculine gender. In Judges 6:21, the angel holds a staff in “his” hand. Zechariah asks an angel a question and reports that “he” answered (Zechariah 1:19\). The angels in Revelation are all spoken of as “he” and their possessions as “his” (Revelation 10:1, 5; 14:19; 16:2, 4, 17; 19:17; 20:1\). The devil, whom we assume is a fallen angel, is also referred to in masculine terms: he is a “father” in John 8:44\. Some people point to Zechariah 5:9 as an example of female angels. That verse says, “Then I looked up—and there before me were two women, with the wind in their wings! They had wings like those of a stork, and they lifted up the basket between heaven and earth.” The problem is that the “women” in this prophetic vision are not called angels. They are called *nashiym* (“women”), as is the woman in the basket representing wickedness in verses 7 and 8\. By contrast, the angel that Zechariah was speaking to is called a *malak*, a completely different word meaning “angel” or “messenger.” The fact that the women have wings in Zechariah’s vision might suggest angels to our minds, but we must be careful about going beyond what the text actually says. A vision does not necessarily depict actual beings or objects—consider the huge flying scroll Zechariah sees earlier in the same chapter (Zechariah 5:1–2\). In Matthew 22:30 Jesus says that there will be no marriage in heaven because we “will be like the angels in heaven.” This verse states that angels do not marry, but it stops short of commenting on their “gender.” Nothing in Jesus’ statement can be taken to imply that angels are masculine, feminine, or neuter. God is spirit (John 4:4\) and does not have a “gender” any more than the angels do. At the same time, God almost always refers to Himself in masculine terms. The exceptions are in certain metaphors and in a couple of constructions in which the Holy Spirit is referred to with a neuter intensive pronoun, in grammatical agreement with the neuter noun *pneuma* (“spirit”). In like manner, Scripture refers to angels, which are spirit beings, using masculine terminology.

What does the Bible say about demons?

Answer Demons are [fallen angels](fallen-angels.html), as Revelation 12:9 indicates: “The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.” Satan’s fall from heaven is symbolically described in Isaiah 14:12–15 and Ezekiel 28:12–15\. When he fell, [Satan](who-Satan.html) took some of the angels with him—one third of them, according to Revelation 12:4\. Jude 6 also mentions angels who sinned. So, biblically, demons are fallen angels who, along with Satan, chose to rebel against God. Some of the demons are already locked “in darkness, bound with everlasting chains” (Jude 1:6\) for their sin. Others are free to roam and are referred to as “the powers of this dark world and . . . the spiritual forces of evil in the heavenly realms” in Ephesians 6:12 (cf. Colossians 2:15\). The demons still follow Satan as their leader and do battle with the holy angels in an attempt to thwart God’s plan and hinder God’s people (Daniel 10:13\). Demons, as spirit beings, have the ability to take possession of a physical body. [Demonic possession](demon-possession.html) occurs when a person’s body is completely controlled by a demon. This cannot happen to a child of God, since the Holy Spirit resides in the heart of the believer in Christ (1 John 4:4\). Jesus, during His earthly ministry, encountered many demons. Of course, none of them were a match for the power of Christ: “Many who were demon\-possessed were brought to him, and he drove out the spirits with a word” (Matthew 8:16\). Jesus’ authority over the demons was one of the proofs that He was indeed the Son of God (Luke 11:20\). The demons who encountered Jesus knew who He was, and they feared Him: “‘What do you want with us, Son of God?’ \[the demons] shouted. ‘Have you come here to torture us before the appointed time?’” (Matthew 8:29\). The demons know their end will be one of torment. Satan and his demons now look to destroy the work of God and deceive anyone they can (1 Peter 5:8; 2 Corinthians 11:14–15\). The demons are described as evil spirits (Matthew 10:1\), unclean spirits (Mark 1:27\), lying spirits (1 Kings 22:23\), and angels of Satan (Revelation 12:9\). Satan and his demons deceive the world (2 Corinthians 4:4\), promulgate false doctrine (1 Timothy 4:1\), attack Christians (2 Corinthians 12:7; 1 Peter 5:8\), and combat the holy angels (Revelation 12:4–9\). The demons/fallen angels are enemies of God, but they are defeated enemies. Christ has “disarmed the powers and authorities,” and He has “made a public spectacle of them, triumphing over them by the cross” (Colossians 2:15\). As we submit to God and resist the devil, we have nothing to fear. “The one who is in you is greater than the one who is in the world” (1 John 4:4\).

Is it possible that more of the angels could sin?

Answer First Timothy 5:21 tells us, “I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.” No matter what view you take on election, the Bible is clear that God was somehow involved in choosing who would be saved—or, in this case, which of the angels would not sin. God’s sovereign choices are seen throughout the Bible: He chose Abraham to be the father of many nations (Genesis 17:4\-5\); He chose Israel to be His special people (Genesis 17:7\); He chose Mary to be the mother of Jesus (Luke 1:35\-37\); He chose the twelve apostles to live with the Lord Jesus for three years and learn from Him (Mark 3:13\-19\); and He chose Paul to bring the gospel to many people, both personally and through his writings (Acts 9:1\-19\). In the same way, He has chosen people “out of every tribe and language and people and nation” (Revelation 5:9\) to come to faith in Christ. Those whom He chooses will come to Him, and He will never cast them out. It seems that God also made a choice concerning the angels. God’s holy angels are “elect” – meaning that God has chosen them. Perhaps God gave all of the angels a one\-time choice to obey Him or not. In any case, those that sinned and followed Lucifer are lost and condemned. Those that chose to remain loyal to God are secure in that decision. The Bible gives us no reason to believe that it is possible for more of the angels to sin, any more than it gives us reason to believe that the elect will fall away and be lost forever.

How, why, and when did Satan fall from heaven?

Answer Satan’s fall from heaven is symbolically described in Isaiah 14:12–14 and Ezekiel 28:12–18\. While these two passages are referring specifically to the kings of Babylon and Tyre, we believe they also reference the spiritual power behind those kings, namely, Satan. These passages describe *why* Satan fell, but they do not say *when* the fall occurred. Jesus, the eternal Son of God, witnessed Satan’s fall, and He mentions it in Luke 10:18: “I saw Satan fall like lightning from heaven.” We know that the angels were created before the earth (Job 38:4–7\). Satan fell before he tempted Adam and Eve in the Garden (Genesis 3:1–14\). Satan’s fall, therefore, must have occurred somewhere after the time the angels were created and before he tempted Adam and Eve in the Garden of Eden. Whether Satan’s fall occurred hours, days, or years before he tempted Adam and Eve in the Garden, Scripture does not say. The book of Job tells us, at least in Job’s time, Satan still had access to heaven and to the throne of God. “One day the angels came to present themselves before the LORD, and Satan also came with them. The LORD said to Satan, ’Where have you come from?’ Satan answered the LORD, ‘From roaming through the earth and going back and forth in it’” (Job 1:6\-7\). Apparently at that time, Satan was still moving freely between heaven and earth, speaking to God directly and answering for his activities. Whether God has discontinued this access is a matter of debate. Some say Satan’s access to heaven was ended at the death of Christ. Others believe Satan’s access to heaven will be ended at the end\-times [war in heaven](war-in-heaven.html) (Revelation 12:7–12\). Why did Satan fall from heaven? Satan fell because of pride. He desired to be God, not to be a servant of God. Notice the many “I will...” statements in Isaiah 14:12\-15\. Ezekiel 28:12\-15 describes Satan as an exceedingly beautiful angel. Satan was likely the highest of all angels, the anointed cherub, the most beautiful of all of God’s creations, but he was not content in his position. Instead, Satan desired to be God, to essentially “kick God off His throne” and take over the rule of the universe. Satan wanted to be God, and interestingly enough, that desire is what Satan tempted Adam and Eve with in the Garden of Eden (Genesis 3:1\-5\). How did Satan fall from heaven? Because of Satan’s sin, God cast him out of heaven (Isaiah 14:15; Ezekiel 28:16–17\). Heaven is no place for the wicked one. Satan fell from heaven because he was *pushed*.

Can Satan read our minds or know our thoughts?

Answer First, it is important for us to remember that [Satan is not omnipresent](Satan-omnipresent.html)—he cannot be in more than one place at a time. Only God is everywhere, and only God knows everything, while Satan must rely on his army of demons to do his bidding. Can Satan and/or his demons read our minds? No. First Kings 8:39 says that God alone knows every human heart. There is no one else who has that ability. God knows what we will say before we can say it, while the thought is still formulating (Psalm 139:4\). Jesus, being God incarnate, exhibited the divine quality of knowing men’s thoughts: “He knew what was in each person” (John 2:25; cf. Matthew 9:4; John 6:64\). The Bible does teach us that [Satan is powerful](Satan-power.html). Likely he was the highest of all the fallen angels, as he was persuasive enough to convince one third of the angels to join him in his rebellion (Revelation 12:4\). Even after Satan’s fall, not even Michael the archangel dared to confront him without the Lord’s help (Jude 1:9\). Satan is the “the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient” (Ephesians 2:2b). However, Satan’s power has its limits, and reading our minds seems to be beyond his ability. It would take omniscience for Satan and his demons to read our minds, which they do not have. [God is the only One who can know our thoughts](does-God-know-our-thoughts.html). However, Satan and his demons have been observing and tempting human beings for thousands of years. Surely, they have learned a few things about us over the years. Even without the ability to know our thoughts, they can make a well\-educated guess as to what we are thinking and then attempt to use that to their advantage. That is why we are commanded to “submit yourselves, then, to God” (James 4:7a), before we are told to “resist the devil” (James 4:7b).

When did God create the angels?

Answer Trying to determine when God created the angels is somewhat tricky because anything God did "[before the foundation of the world](foundation-of-the-world.html)" puts the event outside of time itself. Time and space are characteristics of our world, not God’s. He is not limited by hours, days, and years as we are. In fact, the Bible tells us that "with the Lord a day is like a thousand years, and a thousand years are like a day" (2 Peter 3:8\). We do know that God created the angels before He created the physical universe. The book of Job describes the angels worshiping God as He was creating the world: "Where were you when I laid the earth’s foundation? Tell me, if you understand. Who marked off its dimensions? Surely you know! Who stretched a measuring line across it? On what were its footings set, or who laid its cornerstone \- while the morning stars sang together and all the angels shouted for joy?" (Job 38:4\-7\). If we consider the function of angels, we might conclude that God created the angels just prior to the creation of mankind because one of their duties is to be "[ministering spirits](ministering-spirits.html) sent to serve those who will inherit salvation" (Hebrews 1:14\). We also know they existed prior to the garden of Eden, because Satan, who was formerly the angel Lucifer, was already present in the garden in his fallen state. However, because another function of angels is to worship God around His throne (Revelation 5:11\-14\), they may have been in existence millions of years—as we reckon time—before God created the world, worshiping Him and serving Him. So, although the Bible does not specifically say when God created the angels, it was sometime before the world was created. Whether this was a day before, or billions of years before—again, as we reckon time—we cannot be sure.

Who / what were the Nephilim?

Answer The Nephilim (“fallen ones, [giants](giants-in-those-days.html)”) may have been the offspring of sexual relationships between the sons of God and the daughters of men in Genesis 6:1–4\. There is much debate as to the identity of the Nephilim (verse 4\) and the “sons of God” (verse 2\), who seem to be distinct from the “human beings” in verse 1\. One theory is that the “[sons of God](sons-of-God.html)” were fallen angels (demons) who took on physical form and mated with human females (or demons who possessed human males who then mated with human females). These unions resulted in extraordinary offspring, the Nephilim, who were “heroes of old, men of renown” of a giant size and, apparently, enhanced physical abilities (Genesis 6:4\). If demons were involved in producing the Nephilim, it is likely those demons are the ones who were judged by God and are now “kept in darkness, bound with everlasting chains for judgment on the great Day” (Jude 1:6\). Assuming the Nephilim were the spawn of demons, why would demons want to cohabit with human women and produce offspring? One speculation is that the demons were attempting to pollute the human bloodline in order to prevent the coming of the Messiah. God had promised that the Messiah would one day [crush the head](crush-head-bruise-heel.html) of the serpent, Satan (Genesis 3:15\). The demons in Genesis 6 were possibly attempting to prevent the crushing of the serpent and make it impossible for a sinless “seed of the woman” to be born. There are at least two objections to the theory that the Nephilim were demon\-human hybrids: first, there is nothing in the text to expressly identify the sons of God as angels. Second, the Bible never indicates that angels are physiologically compatible with women and can procreate with them (unless Genesis 6 is the only instance). Others have suggested that the sons of God might be fallen angels who possessed men. As in the first theory, the phrase *sons of God* could still refer to fallen angels, the difference being that the demons were using mortal men to accomplish their goals. While this view would resolve the physiological problems of the first theory, there is, again, nothing in the text to suggest demonic possession. Another view of the Nephilim is that the statement “There were giants on the earth in those days” (Genesis 6:4, NKJV) simply means that *everyone* was big and tall and mighty. Genetically, humanity was still in a nearly pristine condition. This theory takes the view that these sons of God were simply men. This would explain why there were giants before the flood “and also afterward” (Genesis 6:4; cf. 1 Samuel 17:4–7\), as primeval genetic material survived in Noah’s family. The fact that Nephilim were still around sporadically after the flood is an indicator that [giants like Goliath](how-tall-was-Goliath.html) were exceptional, but not superhuman. According to legend (the Book of Enoch and other non\-biblical writings), the Nephilim were a unique race of giants and superheroes who committed acts of great evil. In the 2014 movie *Noah*, starring Russell Crowe, the Nephilim are fallen angels encased in rock. All that the Bible directly says about the Nephilim is that they were “heroes and famous warriors of ancient times” (NLT) or “powerful men of old, the famous men” (CSB). The Nephilim were not aliens, angels, “Watchers,” or rock monsters; they were literal, physical beings. As mentioned, there were some Nephilim after the [flood](Noah-flood.html), according to Genesis 6:4\. When the Israelites spied out the land of Canaan, they reported back to Moses, “We saw the Nephilim there (the descendants of Anak come from the Nephilim). We seemed like grasshoppers in our own eyes, and we looked the same to them” (Numbers 13:33\). Later, as Moses addressed the people of Israel before they entered Canaan, he mentioned the [sons of Anak](Anakim.html): “You are now about to cross the Jordan to go in and dispossess nations greater and stronger than you, with large cities that have walls up to the sky. The people are strong and tall—Anakites! You know about them and have heard it said: ‘Who can stand up against the Anakites?’” (Deuteronomy 9:1–2\). These “giants” were destroyed by the Israelites with God’s help (Deuteronomy 3:10–11; 9:3; Joshua 11:21–22; 1 Samuel 17\). It’s a mysterious passage, but Genesis 6:4 states that there were Nephilim in the land in the days before the flood. The passage does not explicitly say how these giants came to be. It is best to not be dogmatic on an issue that the Bible says so little about and that is not theologically significant in the grand scheme of things.

Why did God allow Satan and the demons to sin?

Answer With both the angels and humanity, God chose to present a choice. While the Bible does not give many details regarding the rebellion of Satan and the fallen angels, it seems that Satan—probably the greatest of all the angels (Ezekiel 28:12\-18\)—in pride chose to rebel against God in order to seek to become his own god. Satan (Lucifer) did not want to worship or obey God; he wanted to be God (Isaiah 14:12\-14\). Revelation 12:4 is understood to be a figurative description of one third of the angels choosing to follow Satan in his rebellion, becoming the fallen angels—demons. Unlike humanity, however, the choice the angels had to follow Satan or remain faithful to God was an eternal choice. The Bible presents no opportunity for the fallen angels to repent and be forgiven. Jesus came for the salvation of humanity, not of the angels (Hebrews 2:16\). Nor does the Bible indicate that it is possible for more of the angels to sin. The angels who remain faithful to God are described as the “elect angels” (1 Timothy 5:21\). Satan and the fallen angels knew God in all His glory. For them to rebel, despite what they knew about God, was the utmost of evil. As a result, God does not give Satan and the other fallen angels the opportunity to repent. Further, the Bible gives us no reason to believe they would repent even if God gave them the chance (1 Peter 5:8\). God gave Satan and the angels the same choice He gave Adam and Eve, to obey Him or not. The angels had a free\-will choice to make; God did not force or encourage any of the angels to sin. Satan and the fallen angels sinned of their own free will and therefore are worthy of God’s eternal wrath in the lake of fire. Why did God give the angels this choice, when He knew what the results would be? God knew that one third of the angels would rebel and therefore be cursed to the eternal fire. God also knew that Satan would further his rebellion by tempting humanity into sin. So, why did God allow it? The Bible does not explicitly give the answer to this question. The same can be asked of almost any evil action. Why does God allow it? Ultimately, it comes back to God’s sovereignty over His creation. The psalmist tells us, “As for God, His way is perfect” (Psalm 18:30\). Since God’s ways are “perfect,” then we can trust that whatever He does—and whatever He allows—is also perfect. So the perfect plan from our perfect God was to allow sin. Our minds are not God’s mind, nor are our ways His ways, as He reminds us in Isaiah 55:8\-9\.

Do we have guardian angels?

Answer Matthew 18:10 states, “See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.” In the context, “these little ones” could either apply to those who believe in Him (v. 6\) or it could refer to the little children (vs. 3\-5\). This is the key passage regarding guardian angels. There is no doubt that good angels help protect (Daniel 6:20\-23; 2 Kings 6:13\-17\), reveal information (Acts 7:52\-53; Luke 1:11\-20\), guide (Matthew 1:20\-21; Acts 8:26\), provide for (Genesis 21:17\-20; 1 Kings 19:5\-7\), and minister to believers in general (Hebrews 1:14\). The question is whether each person—or each believer—has an angel assigned to him/her. In the Old Testament, the nation of Israel had the archangel (Michael) assigned to it (Daniel 10:21; 12:1\), but Scripture nowhere states that an angel is “assigned” to an individual (angels were sometimes sent to individuals, but there is no mention of permanent assignment). The Jews fully developed the belief in guardian angels during the time between the Old and New Testament periods. Some early church fathers believed that each person had not only a good angel assigned to him/her, but a demon as well. The belief in guardian angels has been around for a long time, but there is no explicit scriptural basis for it. To return to Matthew 18:10, the word “their” is a collective pronoun in the Greek and refers to the fact that believers are served by angels in general. These angels are pictured as “always” watching the face of God so as to hear His command to them to help a believer when it is needed. The angels in this passage do not seem to be guarding a person so much as being attentive to the Father in heaven. The active duty or oversight seems, then, to come more from God than from the angels, which makes perfect sense because God alone is omniscient. He sees every believer at every moment, and He alone knows when one of us needs the intervention of an angel. Because they are continually seeing His face, the angels are at His disposal to help one of His “little ones.” It cannot be emphatically answered from Scripture whether or not each believer has a guardian angel assigned to him/her. But, as stated earlier, God does use angels in ministering to us. It is scriptural to say that He uses them as He uses us; that is, He in no way needs us or them to accomplish His purposes, but chooses to use us and them nevertheless (Hebrews 1:7\). In the end, whether or not we have an angel assigned to protect us, we have an even greater assurance from God: if we are His children through faith in Christ, He works all things together for good (Romans 8:28\-30\), and Jesus Christ will never leave us or forsake us (Hebrews 13:5\-6\). If we have an omniscient, omnipotent, all\-loving God with us, does it really matter whether or not there is a finite guardian angel protecting us?

Can a Christian be demon possessed?

Answer While the Bible does not explicitly state whether a Christian can be [possessed by a demon](demon-possession.html), related biblical truths make it abundantly clear that Christians cannot be demon possessed. There is a distinct difference between being possessed by a demon and being oppressed or influenced by a demon. Demon possession involves a demon having direct/complete control over the thoughts and/or actions of a person (Matthew 17:14\-18; Luke 4:33\-35; 8:27\-33\). Demon oppression or influence involves a demon or demons attacking a person spiritually and/or encouraging him/her into sinful behavior. Notice that in all the New Testament passages dealing with spiritual warfare, there are no instructions to cast a demon out of a believer (Ephesians 6:10\-18\). Believers are told to resist the devil (James 4:7; 1 Peter 5:8\-9\), not to cast him out. Christians are indwelt by the Holy Spirit (Romans 8:9\-11; 1 Corinthians 3:16; 6:19\). Surely the Holy Spirit would not allow a demon to possess the same person He is indwelling. It is unthinkable that God would allow one of His children, whom He purchased with the blood of Christ (1 Peter 1:18\-19\) and made into a new creation (2 Corinthians 5:17\), to be possessed and controlled by a demon. Yes, as believers, we wage war with Satan and his demons, but not from within ourselves. The apostle John declares, “You, dear children, are from God and have overcome them, because the One who is in you is greater than the one who is in the world” (1 John 4:4\). Who is the One in us? The Holy Spirit. Who is the one in the world? Satan and his demons. Therefore, the believer has overcome the world of demons, and the case for demon possession of a believer cannot be made scripturally. With the strong biblical evidence that a Christian cannot be demon possessed in view, some Bible teachers use the term “demonization” to refer to a demon having control over a Christian. Some argue that while a Christian cannot be demon possessed, a Christian can be demonized. Typically, the description of demonization is virtually identical to the description of demon possession. So, the same issue results. Changing the terminology does not change the fact that a demon cannot inhabit or take full control of a Christian. Demonic influence and oppression are realities for Christians, no doubt, but it is simply not biblical to say that a Christian can be possessed by a demon or demonized. Much of the reasoning behind the demonization concept is the personal experience of seeing someone who was “definitely” a Christian exhibiting evidence of being controlled by a demon. It is crucially important, though, that we do not allow personal experience to influence our interpretation of Scripture. Rather, we must filter our personal experiences through the truth of Scripture (2 Timothy 3:16\-17\). Seeing someone whom we thought to be a Christian exhibiting the behavior of being demonized should cause us to question the genuineness of his/her faith. It should not cause us to alter our viewpoint on whether a Christian can be demon possessed / demonized. Perhaps the person truly is a Christian but is severely demon oppressed and/or suffering from severe psychological problems. But again, our experiences must meet the test of Scripture, not the other way around.

Who is the angel of the Lord?

Answer The precise identity of the “angel of the Lord” is not given in the Bible. However, there are many important “clues” to his identity. There are Old and New Testament references to “angels of the Lord,” “*an* angel of the Lord,” and “*the* angel of the Lord.” It seems when the definite article “the” is used, it is specifying a unique being, separate from the other angels. The angel of the Lord speaks as God, identifies Himself with God, and exercises the responsibilities of God (Genesis 16:7\-12; 21:17\-18; 22:11\-18; Exodus 3:2; Judges 2:1\-4; 5:23; 6:11\-24; 13:3\-22; 2 Samuel 24:16; Zechariah 1:12; 3:1; 12:8\). In several of these appearances, those who saw the angel of the Lord feared for their lives because they had “seen the Lord.” Therefore, it is clear that in at least some instances, the angel of the Lord is a theophany, an appearance of God in physical form. The appearances of the angel of the Lord cease after the incarnation of Christ. Angels are mentioned numerous times in the New Testament, but “*the* angel of the Lord” is never mentioned in the New Testament after the birth of Christ. One possible difficulty is that the angel who appears to Joseph in a dream in Matthew 1:24 is called "the" angel of the Lord. However, this angel is clearly the same one appearing in verse 20, which calls him "*an* angel." Matthew is simply referencing the same angel he had just mentioned. There is also some confusion regarding Matthew 28:2, where the KJV says “the angel of the Lord” descended from heaven and rolled the stone away from Jesus’ tomb. It is important to note that the original Greek has no article in front of *angel*; it could be “the angel” or “an angel,” but the article must be supplied by the translators. Other translations besides the KJV say it was “an angel,” which is the better wording. It is possible that appearances of the angel of the Lord were manifestations of Jesus before His incarnation. Jesus declared Himself to be existent “before Abraham” (John 8:58\), so it is logical that He would be active and manifest in the world. Whatever the case, whether the angel of the Lord was a pre\-incarnate appearance of Christ (Christophany) or an appearance of God the Father (theophany), it is highly likely that the phrase “the angel of the Lord” usually identifies a physical appearance of God.

Who were the sons of God and daughters of men in Genesis 6:1-4?

Answer Genesis 6:1\-4 refers to the sons of God and the daughters of men. There have been several suggestions as to who the sons of God were and why the children they had with daughters of men grew into a race of giants (that is what the word *Nephilim* seems to indicate). The three primary views on the identity of the sons of God are 1\) they were fallen angels, 2\) they were powerful human rulers, or 3\) they were godly descendants of Seth intermarrying with wicked descendants of Cain. Giving weight to the first theory is the fact that in the Old Testament the phrase “sons of God” always refers to angels (Job 1:6; 2:1; 38:7\). A potential problem with this is in Matthew 22:30, which indicates that angels do not marry. The Bible gives us no reason to believe that angels have a gender or are able to reproduce. The other two views do not present this problem. The weakness of views 2\) and 3\) is that ordinary human males marrying ordinary human females does not account for why the offspring were “giants” or “heroes of old, men of renown.” Further, why would God decide to bring the flood on the earth (Genesis 6:5\-7\) when God had never forbidden powerful human males or descendants of Seth to marry ordinary human females or descendants of Cain? The oncoming judgment of Genesis 6:5\-7 is linked to what took place in Genesis 6:1\-4\. Only the obscene, perverse marriage of fallen angels with human females would seem to justify such a harsh judgment. As previously noted, the weakness of the first view is that Matthew 22:30 declares, “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.” However, the text does not say “angels are not able to marry.” Rather, it indicates only that angels do not marry. Second, Matthew 22:30 is referring to the “angels in heaven.” It is not referring to fallen angels, who do not care about God’s created order and actively seek ways to disrupt God’s plan. The fact that God’s holy angels do not marry or engage in sexual relations does not mean the same is true of Satan and his demons. View 1\) is the most likely position. Yes, it is an interesting “contradiction” to say that angels are sexless and then to say that the “sons of God” were fallen angels who procreated with human females. However, while angels are spiritual beings (Hebrews 1:14\), they can appear in human, physical form (Mark 16:5\). The men of Sodom and Gomorrah wanted to have sex with the two angels who were with Lot (Genesis 19:1\-5\). It is plausible that angels are capable of taking on human form, even to the point of replicating human sexuality and possibly even reproduction. Why do the fallen angels not do this more often? It seems that God imprisoned the fallen angels who committed this evil sin, so that the other fallen angels would not do the same (as described in Jude 6\). Earlier Hebrew interpreters and apocryphal and pseudepigraphal writings are unanimous in holding to the view that fallen angels are the “sons of God” mentioned in Genesis 6:1\-4\. This by no means closes the debate. However, the view that Genesis 6:1\-4 involves fallen angels mating with human females has a strong contextual, grammatical, and historical basis.

Why doesn’t God give the fallen angels a chance to repent?

Answer The Bible does not specifically address the issue of fallen angels having an opportunity to repent, but we can gain some insight from what the Bible does say. First, Satan (Lucifer) was one of the highest angels, perhaps the highest (Ezekiel 28:14\). Lucifer—and all the angels—were continually in God’s presence and had knowledge of the glory of God. Therefore, they had no excuse for rebelling against God and turning away from Him. They were not tempted. Lucifer and the other angels rebelling against God despite what they knew was the utmost evil. Second, God did not provide a plan of redemption for the angels as He did for mankind. The fall of the human race necessitated an atoning sacrifice for sin, and God provided that sacrifice in Jesus Christ. In His grace, God redeemed the human race and brought glory to Himself. No such sacrifice was planned for the angels. In addition, God referred to those angels who remain faithful to Him as His “elect angels” (1 Timothy 5:21\). We know from the biblical doctrine of election that those whom God elects to salvation will be saved, and nothing can separate them from God’s love (Romans 8:38\-39\). Clearly, those angels who rebelled were not “elect angels” of God. Finally, the Bible gives us no reason to believe that angels would repent even if God gave them the chance (1 Peter 5:8\). The fallen angels seem completely devoted to opposing God and attacking God’s people. The Bible says that the severity of God’s judgment varies according to how much knowledge a person possesses (Luke 12:48\). The fallen angels, then, with the great knowledge they possessed, are greatly deserving of God’s wrath.

Why did Satan think he could defeat God?

Answer It is hard to imagine a being like Lucifer (Satan) believing he could even do battle with God, much less defeat Him. Even the most depraved mind should be able to see that a creature cannot possibly contend with the Creator. Yet Satan attempted to dethrone God and strives to this day to defy God’s authority, thwart His plans, and harass His people. Perhaps part of the explanation is that pride has blinded Satan to reality. Two Old Testament passages (Isaiah 14:12\-15 and Ezekiel 28:11\-19\) discuss Satan’s original position and the reasons for his loss of that position. They tell of an exalted angelic being, one of God’s creatures, who became proud. He determined to take the throne of God for himself. But God removed him from his position. Satan’s influence in worldly affairs is clearly revealed (John 12:31\). Satan is extremely intelligent. Through his intelligence he deceived Adam and Eve and took over their rule of the world for himself (Genesis 1:26; 3:1\-7; 2 Corinthians 11:3\). His cleverness enables him to carry out his deceptive work almost at will, although his power is subject to God’s restrictions (Job 1:12; Luke 4:6; 2 Thessalonians 2:7\-8\). He does have certain victories—although within the boundaries God has set for him—and perhaps these victories allow him to continue the illusion that he can have victory over God Himself. The reins of God on Satan’s activities are illustrated by Satan’s request to God for permission to afflict Job (Job 1:7\-12\). Satan is permitted to afflict God’s people (Luke 13:16; 1 Thessalonians 2:18; Hebrews 2:14\), but he is never permitted to win an ultimate victory over them (John 14:30\-31; 16:33\). A part of Satan’s continuing ambition to replace God is his passionate yearning to have others worship him (Matthew 4:8\-9; Revelation 13:4, 12\). Satan is "the wicked one" (Matthew 13:19, 38\), while God is "the Holy One" (Isaiah 1:4\). Satan’s nature is malicious. His efforts in opposing God, His people, and His truth are tireless (Job 1:7; 2:2; Matthew 13:28\). He is always opposed to man’s best interests (1 Chronicles 21:1; Zechariah 3:1\-2\). Through his role in introducing sin into the human family (Genesis 3\), Satan has gained the power of death—a power which Christ has broken through His crucifixion and resurrection (Hebrews 2:14\-15\). Satan tempted Christ directly, trying to lead Him into compromise by promising Him worldly authority and power (Luke 4:5\-8\). Despite Satan’s self\-delusion that he can defeat God, Satan is destined to fail. His final defeat is predicted in John 12:31, Revelation 12:9, and 20:10\. The death of Christ on the cross is the basis for Satan’s final defeat (Hebrews 2:14\-15; 1 Peter 3:18, 22\). That event was the grand climax to a sinless life during which Jesus triumphed over the enemy repeatedly (Matthew 4:1\-11; Luke 4:1\-13\). Satan probably rejoiced in the death of Christ, believing it to be a victory for him, but like all his victories, that one, too, was short\-lived. When Jesus rose from the grave, Satan was once again defeated. The final victory will come when Jesus returns and Satan is cast into the lake of fire (Revelation 20:1\-15\). The death and resurrection of Christ provide the believer strength for victory over sin. We have assurance that "the God of peace will crush Satan under your feet" (Romans 16:20\). But such personal victory depends on God’s grace and power in our lives and our will to offer resistance to Satan’s temptations (Ephesians 4:25\-27; James 4:7; 1 Peter 5:8\-9\). To help Christians win this battle against Satan, God has provided the power of Christ’s blood (Revelation 12:11\), the continuing prayer of Christ in heaven for believers (Hebrews 7:25\), the leading of the Holy Spirit (Galatians 5:16\), and various weapons for spiritual warfare (Ephesians 6:10–18\).

What does the Bible say about demon possession?

Answer The Bible gives some examples of people possessed or influenced by demons. From these examples we can find some symptoms of demonic influence and gain insight as to how a demon possesses someone. Here are some of the biblical passages: Matthew 9:32\-33; 12:22; 17:18; Mark 5:1\-20; 7:26\-30; Luke 4:33\-36; Luke 22:3; Acts 16:16\-18\. In some of these passages, the demon possession causes physical ailments such as inability to speak, epileptic symptoms, blindness, etc. In other cases, it causes the individual to do evil, Judas being the main example. In Acts 16:16\-18, the spirit apparently gives a slave girl some ability to know things beyond her own learning. The demon\-possessed man of the Gadarenes, who was possessed by a multitude of demons ([Legion](demon-Legion.html)), had superhuman strength and lived naked among the tombstones. King Saul, after rebelling against the LORD, was troubled by an evil spirit (1 Samuel 16:14\-15; 18:10\-11; 19:9\-10\) with the apparent effect of a depressed mood and an increased desire to kill David. Thus, there is a wide variety of possible symptoms of demon possession, such as a physical impairment that cannot be attributed to an actual physiological problem, a personality change such as depression or aggression, supernatural strength, immodesty, antisocial behavior, and perhaps the ability to share information that one has no natural way of knowing. It is important to note that nearly all, if not all, of these characteristics may have other explanations, so it is important not to label every depressed person or epileptic individual as demon\-possessed. On the other hand, Western cultures probably do not take satanic involvement in people’s lives seriously enough. In addition to these physical or emotional distinctions, one can also look at spiritual attributes showing demonic influence. These may include a refusal to forgive (2 Corinthians 2:10\-11\) and the belief in and spread of false doctrine, especially concerning Jesus Christ and His atoning work (2 Corinthians 11:3\-4, 13\-15; 1 Timothy 4:1\-5; 1 John 4:1\-3\). Concerning the involvement of demons in the lives of Christians, the apostle Peter is an illustration of the fact that a believer can be influenced by the devil (Matthew 16:23\). Some refer to Christians who are under a strong demonic influence as being “demonized,” but never is there an example in Scripture of a believer in Christ being possessed by a demon. Most theologians believe that a Christian cannot be possessed because he has the Holy Spirit abiding within (2 Corinthians 1:22; 5:5; 1 Corinthians 6:19\), and the Spirit of God would not share residence with a demon. We are not told exactly how one opens himself up for possession. If Judas’ case is representative, he opened his heart to evil—in his case by his greed (John 12:6\). So it may be possible that if one allows his heart to be ruled by some habitual sin, it becomes an invitation for a demon to enter. From missionaries’ experiences, demon possession also seems to be related to the worship of heathen idols and the possession of occult materials. Scripture repeatedly relates idol worship to the actual worship of demons (Leviticus 17:7; Deuteronomy 32:17; Psalm 106:37; 1 Corinthians 10:20\), so it should not be surprising that involvement with idolatry could lead to demon possession. Based on the above scriptural passages and some of the experiences of missionaries, we can conclude that many people open their lives up to demon involvement through the embracing of some sin or through occultic involvement (either knowingly or unknowingly). Examples may include immorality, drug/alcohol abuse that alters one’s state of consciousness, rebellion, bitterness, and transcendental meditation. There is an additional consideration. Satan and his evil host can do nothing the Lord does not allow them to do (Job 1\-2\). This being the case, Satan, thinking he is accomplishing his own purposes, is actually accomplishing God’s good purposes, as in the case of Judas’ betrayal. Some people develop an unhealthy fascination with the occult and demonic activity. This is unwise and unbiblical. If we pursue God, if we are clothing ourselves with His armor and relying upon His strength (Ephesians 6:10\-18\), we have nothing to fear from the evil ones, for God rules over all!

What are cherubim?

Answer Cherubim/cherubs are angelic beings involved in the worship and praise of God. The cherubim are first mentioned in the Bible in Genesis 3:24, “After He drove the man out, He placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.” Prior to his rebellion, Satan was a cherub (Ezekiel 28:12\-15\). The tabernacle and temple along with their articles contained many representations of cherubim (Exodus 25:17\-22; 26:1, 31; 36:8; 1 Kings 6:23\-35; 7:29\-36; 8:6\-7; 1 Chronicles 28:18; 2 Chronicles 3:7\-14; 2 Chronicles 3:10\-13; 5:7\-8; Hebrews 9:5\). Chapters 1 and 10 of the book of Ezekiel describe the “four living creatures” (Ezekiel 1:5\) as the same beings as the cherubim (Ezekiel 10\). Each had four faces—that of a man, a lion, an ox, and an eagle (Ezekiel 1:10; also 10:14\)—and each had four wings. In their appearance, the cherubim “had the likeness of a man” (Ezekiel 1:5\). These cherubim used two of their wings for flying and the other two for covering their bodies (Ezekiel 1:6, 11, 23\). Under their wings the cherubim appeared to have the form, or likeness, of a man’s hand (Ezekiel 1:8; 10:7\-8, 21\). The imagery of Revelation 4:6\-9 also seems to be describing cherubim. The cherubim serve the purpose of magnifying the holiness and power of God. This is one of their main responsibilities throughout the Bible. In addition to praising God, they also serve as a visible reminder of the majesty and glory of God and His abiding presence with His people.

Why does God allow Satan to attack us?

Answer Satan’s attacks against us come in various forms. 1\) He uses the ungodly world (which he controls, 1 John 5:19\) to stir up fleshly lusts within us that tempt us to sin. 2\) He uses the unbelieving world to attempt to deceive us with worldly “wisdom” opposed to God’s truth. 3\) He uses false Christians to try to mislead us into a false gospel centered on a false Jesus. 4\) He sometimes physically afflicts us or our loved ones with sickness, crime, tragedy, or persecution. Knowing that God is the sovereign Ruler of the universe, we naturally ask, why does God allow Satan to attack us in these ways? The Bible teaches that God allows Satan a certain amount of freedom (see Job 1:12\), but that freedom is always limited. Satan cannot do all that he wishes. Satan chooses to attack God’s children (see 1 Peter 5:8\), and his design is always evil; Satan is a murderer (John 8:44\). In contrast, God’s design in allowing certain satanic attacks is always good; God loves His children (1 John 4:16\). Joseph faced many satanic attacks in his lifetime, but in the end he could speak with confidence of two opposing purposes behind the same events: “You intended to harm me, but God intended it for good” (Genesis 50:20\). We cannot blame God for what Satan does. Our vulnerability to satanic attack started with Adam’s choice to follow Satan’s lying suggestions in the garden of Eden. When Satan attacked Job through the loss of his family, wealth, and health, Job didn’t blame God. Notice Job 1:21–22, "And he (Job) said: Naked I came from my mother’s womb, and naked shall I return there. The Lord gave, and the Lord has taken away; blessed be the name of the Lord. In all this Job did not sin nor charge God with wrong." As believers experience the attacks of Satan, they can trust the truth of Romans 8:28, "We know that all things work together for good to those who love God..." Therefore, the assumption is that we will experience "good" things and "bad" things, but "all" of these things can be made to contribute toward "good" ends as God works them out. So even the attacks of Satan, although evil, can and will have a "good" result, ultimately, as God uses them to conform us to Christ, His Son (see Romans 8:29\). Attacks from Satan, along with all other tribulations, can cause believers to love God more, resist Satan more, practice patience, and grow stronger in our faith in many other ways. Praise God for His sovereign protection. Thank Him for His plan to make everything—even Satan’s attacks—"work together for good" for you!

Was Satan in charge of music in heaven?

Answer Ezekiel 28:13 of the KJV and NKJV seems to hint that Satan was involved with music in Heaven. The NKJV says, “The workmanship of your timbrels and pipes was prepared for you on the day you were created,” although the exact meaning of this difficult Hebrew text is uncertain. There may have been such instruments in heaven, but there is no evidence outside this verse to verify it. Revelation 5:8 and 15:2 refer to harps, but not to timbrels or pipes. The two Scripture passages that describe Satan before he fell are Ezekiel 28:12\-19 and Isaiah 14:12\-15\. Satan was the “anointed cherub” (Ezekiel 28:14\). He was adorned with every precious jewel imaginable (Ezekiel 28:13\). He was “the model of perfection, full of wisdom and perfect in beauty” (Ezekiel 28:12b). Likely he was the highest of all angels. He was persuasive enough to convince one\-third of the angels to join him in his rebellion (Revelation 12:4\). Even after his fall from heaven, not even Michael the archangel dared to stand up to him without the Lord’s help (Jude 9\). Satan fell because of pride. He did not like being “second best.” He wanted to be God: “You said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain’” (Isaiah 14:13\). Was Satan the head musician? This cannot be answered definitively. Scripture does not say enough about what his duties were in heaven. Considering the fact that the angels constantly worship God (Isaiah 6:3; Revelation 4:8\), it is possible that Satan led that worship. One thing is sure: for Satan to rebel despite having such an exalted position and close relationship with God, the devil is surely due his eternal destiny (Revelation 20:10\).

Is there activity of demonic spirits in the world today?

Answer Ghosts, [hauntings](ghosts-hauntings.html), séances, [tarot cards](tarot-cards.html), [Ouija boards](ouija-boards.html), crystal balls—what do they have in common? They are fascinating to many people because they seem to offer insight into an unknown world that lies beyond the limits of our physical existence. And, to many, such things seem innocent and harmless. Many who approach these subjects from non\-biblical perspectives believe that ghosts are the spirits of dead people who, for whatever reason, have not gone on to the “next stage.” According to those who believe in ghosts, there are three different kinds of hauntings: (1\) residual hauntings (likened to video playbacks with no actual interaction with any spirits). (2\) Hauntings by human spirits, whose natures are a combination of good and bad (but not evil). Such spirits may simply want to get a person’s attention; others may be pranksters, but, in either case, they do not truly harm people. (3\) Interaction with non\-human spirits or demons. These entities can masquerade as human spirits, but they are harmful and dangerous. When reading about ghosts and hauntings from non\-biblical sources, remember that, just because an author may refer to the Bible or to Bible characters (such as Michael the archangel), it does not mean he approaches the subject from a biblical perspective. When no authority is given for an author’s information, the reader has to ask himself, “How does he/she know this to be so? What is his/her authority?” For example, how does an author know that demons masquerade as human spirits? Ultimately, those who address such subjects from non\-biblical sources must base their understanding on their own thoughts, the thoughts of others, and/or the experiences of the past. However, based on their own admission that demons are deceitful and can imitate benevolent human spirits, experiences can be deceiving! If one is to have a right understanding on this subject, he must go to a source that has shown itself to be accurate 100 percent of the time—God’s Word, the Bible. Let’s take a look at what the Bible has to say about such things. 1\. The Bible never speaks of hauntings. Rather, it teaches that when a person dies, the spirit of that person goes to one of two places. If the person is a believer in Jesus Christ, his spirit is ushered into the presence of the Lord in heaven (Philippians 1:21\-23; 2 Corinthians 5:8\). Later, he will be reunited with his body at the resurrection (1 Thessalonians 4:13\-18\). If the person is not a believer in Christ, his spirit is put in a place of torment called hell (Luke 16:23\-24\). Whether a person is a believer or an unbeliever, there is no returning to our world to communicate or interact with people, even for the purpose of warning people to flee from the judgment to come (Luke 16:27\-31\). There are only two recorded incidents in which a dead person interacted with the living. The first is when King Saul of Israel tried contacting the deceased prophet Samuel through a medium. God allowed Samuel to be disturbed long enough to pronounce judgment upon Saul for his repeated disobedience (1 Samuel 28:6\-19\). The second incident is when Moses and Elijah interacted with Jesus when he was transfigured in Matthew 17:1\-8\. There was nothing “ghostly” about the appearance of Moses and Elijah, however. 2\. Scripture speaks repeatedly of angels moving about unseen (Daniel 10:1\-21\). Sometimes, these angels interact with living people. Evil spirits, or demons, can actually possess people, dwelling within them and controlling them (see Mark 5:1\-20, for example). The four Gospels and the Book of Acts record several instances of demon possession and of good angels appearing to and aiding believers. Angels, both good and bad, can cause supernatural phenomena to occur (Job 1–2; Revelation 7:1; 8:5; 15:1;16\). 3\. Scripture shows that demons know things of which people are unaware (Acts 16:16\-18; Luke 4:41\). Because these evil angels have been around a long time, they would naturally know things that those living limited life spans would not. Because Satan currently has access to God’s presence (Job 1–2\), demons might also be allowed to know some specifics about the future, but this is speculation. 4\. Scripture says Satan is the father of lies and a deceiver (John 8:44; 2 Thessalonians 2:9\) and that he disguises himself as an “angel of light.” Those who follow him, human or otherwise, practice the same deceit (2 Corinthians 11:13\-15\). 5\. Satan and demons have great power (compared to humans). Even Michael the archangel trusts only God’s power when dealing with Satan (Jude 1:9\). But Satan’s power is nothing compared to God’s (Acts 19:11\-12; Mark 5:1\-20\), and God is able to use Satan’s evil intent to bring about His good purposes (1 Corinthians 5:5; 2 Corinthians 12:7\). 6\. God commands us to have nothing to do with the occult, devil worship, or the unclean spirit world. This would include the use of mediums, séances, Ouija boards, horoscopes, tarot cards, channeling, etc. God considers these practices an abomination (Deuteronomy 18:9\-12; Isaiah 8:19\-20; Galatians 5:20; Revelation 21:8\), and those who involve themselves in such things invite disaster (Acts 19:13\-16\). 7\. The Ephesian believers set an example in dealing with occult items (books, music, jewelry, games, etc.). They confessed their involvement with such as sin and burned the items publicly (Acts 19:17\-19\). 8\. Release from Satan’s power is achieved through God’s salvation. Salvation comes through believing in the gospel of Jesus Christ (Acts 19:18; 26:16\-18\). Attempts to disentangle oneself from demonic involvement without salvation are futile. Jesus warned of a heart devoid of the Holy Spirit’s presence: such a heart is merely an empty dwelling place ready for even worse demons to inhabit (Luke 11:24\-26\). But when a person comes to Christ for the forgiveness of sin, the Holy Spirit comes to abide until the day of redemption (Ephesians 4:30\). Some paranormal activity can be attributed to the work of charlatans. It would seem best to understand other reports of ghosts and hauntings as the work of demons. Sometimes these demons may make no attempt to conceal their nature, and at other times they may use deception, appearing as disembodied human spirits. Such deception leads to more lies and confusion. God states it is foolish to consult the dead on behalf of the living. Rather, He says, “To the law and to the testimony!” (Isaiah 8:19\-20\). The Word of God is our source of wisdom. Believers in Jesus Christ should not be involved in the occult. The spirit world is real, but Christians do not need to fear it (1 John 4:4\).

Was Satan the serpent in Genesis chapter 3?

Answer Yes, the serpent in Genesis chapter 3 was Satan. Satan was either appearing as a serpent, possessing the serpent, or deceiving Adam and Eve into believing that it was the serpent who was talking to them. Serpents / snakes do not possess the ability to speak. Revelation 12:9 and 20:2 both describe Satan as a serpent. "He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years" (Revelation 20:2\). "The great dragon was hurled down, that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him" (Revelation 12:9\). While the Bible is not clear as to whether or not the serpent stood up or walked before the curse, it appears likely that, like other reptiles, it probably did walk on four legs. That would seem to be the best explanation of Genesis 3:14, "So the LORD God said to the serpent, 'Because you have done this, cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life.'" The fact that the serpent was cursed to crawl on his belly and eat the dust of the earth forever is also a way of indicating that the serpent would be forever despised and looked upon as a vile and despicable creature and an object of scorn and contempt. Why did God curse the serpent when He knew that it was actually Satan who had led Adam and Eve into sin? The fate of the serpent is an illustration. The curse of the serpent will one day be the fate of Satan himself (Revelation 20:10; Ezekiel 28:18\-19\).

How is Satan god of this world (2 Corinthians 4:4)?

Answer The phrase *god of this world* (or *god of this age*) indicates that [Satan](who-Satan.html) is the major influence on the ideals, opinions, goals, and views of the majority of people. His influence encompasses the world’s philosophies, education, and commerce. When people live as if there is no God, they by default follow the god of this world. The unholy thoughts, destructive ideas, wild speculations, and false religions of this world have sprung from Satan’s lies and deceptions. Satan is also called the “prince of the power of the air” in Ephesians 2:2\. He is the “ruler of this world” in John 12:31\. These titles and many more signify Satan’s capabilities. He wields a certain amount of authority and power in this world. He is not a king, but a prince, a ruler of some sort. In some way he rules over the world and the people in it: “The whole world is under the control of the evil one” (1 John 5:19\). This is not to say that Satan rules the world completely; God is still sovereign. Satan is not God—capital *G*—he is a god—small *g*. God, in His infinite, inscrutable wisdom, has allowed Satan to operate in this world within the boundaries God has set for him. Satan’s limits are clearly seen in Job 1 and 2\. There, Satan must give an account of himself to God, and it seems he must have God’s permission to carry out his plans. At no time can Satan do all he wants, for God restricts his actions. Satan may be the god of this world, but his domain is limited to unbelievers. Born\-again children of God are no longer under the rule of Satan. God the Father “has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves” (Colossians 1:13\). The apostle Paul was sent by God to turn people “from the power of Satan to God” (Acts 26:18\). Unbelievers, however free they may think they are, are caught “in the snare of the devil” (2 Timothy 2:26\) and lie in the “power of the evil one” (1 John 5:19\). As the god of this world, Satan exercises his power over the unbelieving world to keep them from Jesus. Second Corinthians 4:4 indicates that he is responsible for the [spiritual blindness](spiritual-blindness.html) of people without Christ: “The god of this world has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ.” Satan snatches the gospel from people’s hearts (Matthew 13:19\). He promotes false philosophies and “doctrines of demons” (1 Timothy 4:1, NKJV). Satan’s philosophies are the fortresses in which people are imprisoned, and they must be set free by Christ. As the god of this world, Satan has spread his lies far and wide. Many of his lies have been successful in taking root and deceiving millions. Here are a few of his more popular ones: • “God doesn’t exist” • “God doesn’t care” • “God cannot be trusted” • “God is evil” • “Jesus did not rise again” • “You can go to heaven if you’re good enough” As the god of this world, Satan puts forward his agenda, and the unbelievers in the world follow. Thankfully, our Lord is greater than the god of this world, as He proved every time He cast out a demon (e.g., Mark 1:39\). Jesus came “to open eyes that are blind, to free captives from prison and to release from the dungeon those who sit in darkness” (Isaiah 42:7\). The god of this world is no match for Him (John 12:31\).

Is the devil a person or a personification of evil?

Answer Although he has persuaded many people that he doesn’t exist, Satan very definitely is a real, personal being, the source of all unbelief and of every kind of moral and spiritual evil in the world. He is called by various names in the Bible, including Satan (meaning “adversary”—Job 1:6; Romans 16:20\), the devil (i.e., “slanderer”—Matthew 4:1; 1 Peter 5:8\), Lucifer (Isaiah 14:12\), the serpent (2 Corinthians 11:3; Revelation 12:9\), and many others. The existence of Satan as a personal being is proved by the fact that the Lord Jesus Christ recognized him as such. Jesus referred to him frequently by name (e.g., Luke 10:18; Matthew 4:10\) and called him “the prince of this world” (John 12:31; 14:30; 16:11\). The apostle Paul called Satan the “god of this world” (2 Corinthians 4:4\) and the “prince of the power of the air” (Ephesians 2:2\). The apostle John said, “The whole world is under the control of the evil one” (1 John 5:19\) and that Satan “leads the whole world astray” (Revelation 12:9\). These could hardly be descriptions of an impersonal force or a mere personification of evil. The Scriptures teach that, before man and the world were created, God had created an “innumerable company of angels” (Hebrews 12:22\), a heavenly host of spiritual beings of great strength and intelligence. The highest of these beings are the cherubim, who are attendants at the very throne of God, and the “anointed cherub” was originally Satan himself (Ezekiel 28:14\). He was “full of wisdom and perfect in beauty.” God did not create Satan as an evil being, however. The angels, like man, were created as free spirits, not as unthinking machines. They were fully able to reject God’s will and rebel against His authority if they chose. The basic sin, in both man and angels, is the twin sin of unbelief and pride. Satan said in his heart, “I will ascend into heaven, I will exalt my throne above the stars of God . . . I will be like the most High” (Isaiah 14:13,14\). Again, these could hardly be the actions or motivations of an impersonal force. Jesus also told us of some of the characteristics of Satan. Christ said he was a murderer from the beginning, not holding to the truth, for there is no truth in him, and that when he speaks he lies, he speaks his native language, for he is a liar and the father of lies (John 8:44\). It is crucial that Christians recognize the reality of Satan and understand that he prowls around like a roaring lion looking for someone to devour (1 Peter 5:8\). It is impossible to overcome sin and temptation from the devil by ourselves, but Scripture tells us how to be strong. We need to put on the full armor of God and withstand temptation (Ephesians 6:13\).

What are seraphim?

Answer The seraphim (fiery, burning ones) are angelic beings associated with the prophet Isaiah’s vision of God in the Temple when God called him to his prophetic ministry (Isaiah 6:1\-7\). Isaiah 6:2\-4 records, “Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: ‘Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.’ At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” Seraphs are angels who worship God continually. Isaiah chapter 6 is the only place in the Bible that specifically mentions the seraphim. Each seraph had six wings. They used two to fly, two to cover their feet, and two to cover their faces (Isaiah 6:2\). The seraphim flew about the throne on which God was seated, singing His praises as they called special attention to God’s glory and majesty. These beings apparently also served as agents of purification for Isaiah as he began his prophetic ministry. One placed a hot coal against Isaiah’s lips with the words, “See, this has touched your lips; your guilt is taken away and your sin atoned for” (Isaiah 6:7\). Similar to the other types of holy angels, the seraphim are perfectly obedient to God. Similar to the cherubim, the seraphim are particularly focused on worshiping God.

What are familiar spirits?

Answer The word *familiar* is from the Latin *familiaris*, meaning a "household servant," and is intended to express the idea that sorcerers had spirits as their servants ready to obey their commands. Those attempting to contact the dead, even to this day, usually have some sort of spirit guide who communicates with them. These are familiar spirits. Leviticus 19:31; 20:6, 27; and Deuteronomy 18:9\-14 refer to “mediums and familiar spirits” and forbids being involved with them, as they are an abomination to the Lord. A medium is one who acts as a liaison to supposedly contact or communicate with the dead on behalf of the living. In reality mediums are contacting demons who convince the mediums that they are “familiar” and can be trusted and believed. The practices associated with mediums and familiar spirits were banned in Israel, and the punishment for practicing such things was death. Familiar spirits and spirit guides are under the control of their master, Satan. They influence people to spread lies and deceit in order to thwart the kingdom of God. To knowingly open oneself to the work of demons is an evil thing: "Let no one be found among you who sacrifices his son or daughter in fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. Anyone who does these things is detestable to the LORD" (Deuteronomy 18:10\-12a). Some avenues through which demons or "familiar spirits" can gain entrance into a person’s life are divination, transcendental meditation, New Age visualization, necromancy, witchcraft, drugs, and alcohol. These are all activities that believers are exhorted to avoid, or in the case of alcohol, limit. Instead, we are to be filled with the Holy Spirit, with love, with joy, and with the fullness of life that comes from Jesus Christ. We are also to be on guard, "for our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms" (Ephesians 6:12\).

Is eternal security a “license” to sin?

Answer The most frequent objection to the doctrine of eternal security (the belief that salvation cannot be lost) is that it supposedly allows people to live any way that they want and still be saved. While this may be “technically” true, it is not true in reality. A person who has truly been redeemed by Jesus Christ will not live a life characterized by continuous, willful sin. We must draw a distinction between how a Christian should live and what a person must do in order to receive salvation. The Bible is clear that salvation is by grace alone, through faith alone, in Jesus Christ alone (John 3:16; Ephesians 2:8\-9; John 14:6\). The moment a person truly believes in Jesus Christ, he or she is saved and secure in that salvation. It is unbiblical to say that salvation is received by faith, but then has to be maintained by works. The apostle Paul addresses this issue in Galatians 3:3 when he asks, “Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?” If we are saved by faith, our salvation is also maintained and secured by faith. We cannot earn our own salvation. Therefore, neither can we earn the maintenance of our salvation. It is God who maintains our salvation (Jude 24\). It is God’s hand that holds us firmly in His grasp (John 10:28\-29\). It is God’s love that nothing can separate us from (Romans 8:38\-39\). Any denial of eternal security is, in its essence, a belief that we must maintain our own salvation by our own good works and efforts. This is completely antithetical to salvation by grace. We are saved because of Christ’s merits, not our own (Romans 4:3\-8\). To claim that we must obey God’s Word or live a godly life to maintain our salvation is saying that Jesus’ death was not sufficient to pay the penalty for our sins. Jesus’ death was absolutely sufficient to pay for all of our sins—past, present, and future, pre\-salvation and post\-salvation (Romans 5:8; 1 Corinthians 15:3; 2 Corinthians 5:21\). Does this mean that a Christian can live any way he wants to and still be saved? This is essentially a hypothetical question, because the Bible makes it clear that a true Christian will not live “any way he wants to.” Christians are new creations (2 Corinthians 5:17\). Christians demonstrate the fruit of the Spirit (Galatians 5:22\-23\), not the acts of the flesh (Galatians 5:19\-21\). First John 3:6\-9 clearly states that a true Christian will not live in continual sin. In response to the accusation that grace promotes sin, the apostle Paul declared, “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?” (Romans 6:1\-2\). Eternal security is not a license to sin. Rather, it is the security of knowing that God’s love is guaranteed for those who trust in Christ. Knowing and understanding God’s tremendous gift of salvation accomplishes the opposite of giving a license to sin. How could anyone, knowing the price Jesus Christ paid for us, go on to live a life of sin (Romans 6:15\-23\)? How could anyone who understands God’s unconditional and guaranteed love for those who believe, take that love and throw it back in God’s face? Such a person is demonstrating not that eternal security has given him a license to sin, but rather that he or she has not truly experienced salvation through Jesus Christ. “No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him” (1 John 3:6\).

What is Soteriology?

Answer Soteriology is the study of the doctrine of salvation. Soteriology discusses how Christ’s death secures the salvation of those who believe. It helps us to understand the doctrines of redemption, justification, sanctification, propitiation, and the substitutionary atonement. Some common questions in studying Soteriology are: [Once saved always saved?](once-saved-always-saved.html) Perhaps the most heart\-wrenching fear some believers live with is that we can do something to lose our salvation. But the Bible speaks clearly about the eternality of our salvation and how we are preserved by the One who bought us with His blood. [Is salvation by faith alone, or by faith plus works?](salvation-faith-alone.html) Am I saved just by believing in Jesus, or do I have to believe in Jesus and do certain things? [Is baptism required for salvation? What is baptismal regeneration?](baptism-salvation.html) Baptismal regeneration is the belief that a person must be baptized in order to be saved. While baptism is an important step of obedience for a Christian, the Bible is clear that baptism is not a requirement for salvation. [What is repentance and is it necessary for salvation?](repentance.html) Biblical repentance is changing your mind about Jesus Christ and turning to God in faith for salvation (Acts 3:19\). Turning from sin is not the definition of repentance, but it is one of the results of genuine, faith\-based repentance towards the Lord Jesus Christ. [What does it mean to be a born again Christian?](born-again.html) The phrase "born again" literally means "born from above." It is an act of God whereby eternal life is imparted to the person who believes—a spiritual transformation. Other than Christology, Soteriology is the area where Christianity is the most different from the cults and other world religions. Understanding Biblical Soteriology will help us to know why salvation is by grace alone (Ephesians 2:8\-9\), through faith alone, in Jesus Christ alone. No other religion bases salvation on faith alone. Soteriology helps us to see why. A clear understanding of our salvation will provide a "peace that passes all understanding" (Philippians 4:7\) because we come to know that He who can never fail is the means by which we were saved and the means by which we remain secure in our salvation. If we were responsible to save ourselves and keep ourselves saved, we would fail. Thank God that is not the case! Titus 3:5\-8 is a tremendous summary of Soteriology, "He saved us, not because of righteous things we had done, but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs having the hope of eternal life."

Got Forgiveness?

Answer Acts 13:38 declares, "Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you." **What is forgiveness and why do I need it?** The word "forgive" means to wipe the slate clean, to pardon, to cancel a debt. When we wrong someone, we seek their forgiveness in order for the relationship to be restored. Forgiveness is not granted because a person deserves to be forgiven. No one deserves to be forgiven. Forgiveness is an act of love, mercy, and grace. Forgiveness is a decision to not hold something against another person, despite what they have done to you. The Bible tells us that we are all in need of forgiveness from God. We have all committed sin. Ecclesiastes 7:20 proclaims, "There is not a righteous man on earth who does what is right and never sins." First John 1:8 says, "If we claim to be without sin, we deceive ourselves and the truth is not in us." All sin is ultimately an act of rebellion against God (Psalm 51:4\). As a result, we desperately need God’s forgiveness. If our sins are not forgiven, we will spend eternity suffering the consequences of our sins (Matthew 25:46; John 3:36\). **Forgiveness – How do I get it?** Thankfully, God is loving and merciful – eager to forgive us of our sins! 2 Peter 3:9 tells us, "…He is patient with you, not wanting anyone to perish, but everyone to come to repentance." God desires to forgive us, so He provided for our forgiveness. The only just penalty for our sins is death. The first half of Romans 6:23 declares, "For the wages of sin is death…" Eternal death is what we have earned for our sins. God, in His perfect plan, became a human being – Jesus Christ (John 1:1,14\). Jesus died on the cross, taking the penalty that we deserve – death. Second Corinthians 5:21 teaches us, "God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God." Jesus died on the cross, taking the punishment that we deserve! As God, Jesus’ death provided forgiveness for the sins of the entire world. 1 John 2:2 proclaims, "He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world." Jesus rose from the dead, proclaiming His victory over sin and death (1 Corinthians 15:1\-28\). Praise God, through the death and resurrection of Jesus Christ, the second half of Romans 6:23 is true, "…but the gift of God is eternal life through Jesus Christ our Lord." Do you want to have your sins forgiven? Do you have a nagging feeling of guilt that you can’t seem to get to go away? Forgiveness of your sins is available if you will place your faith in Jesus Christ as your Savior. Ephesians 1:7 says, "In Him we have redemption through His blood, the forgiveness of sins, in accordance with the riches of God’s grace." Jesus paid our debt for us, so we could be forgiven. All you have to do is ask God to forgive you through Jesus, believing that Jesus died to pay for your forgiveness – and He will forgive you! John 3:16\-17 contains this wonderful message, "For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life. For God did not send His Son into the world to condemn the world, but to save the world through Him." **Forgiveness – is it really that easy?** Yes it is that easy! You can’t earn forgiveness from God. You can’t pay for your forgiveness from God. You can only receive it, by faith, through the grace and mercy of God. If you want to accept Jesus Christ as your Savior and receive forgiveness from God, here is a prayer you can pray. Saying this prayer or any other prayer will not save you. It is only trusting in Jesus Christ that can provide forgiveness of sins. This prayer is simply a way to express to God your faith in Him and to thank Him for providing for your forgiveness. "God, I know that I have sinned against You and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness! Amen!" Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.

What is the way of salvation?

Answer Are you hungry? Not physically hungry, but do you have a hunger for something more in life? Is there something deep inside of you that never seems to be satisfied? If so, Jesus is the way! Jesus said, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty” (John 6:35\). Are you confused? Can you never seem to find a path or purpose in life? Does it seem like someone has turned out the lights and you cannot find the switch? If so, Jesus is the way of salvation! Jesus proclaimed, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\). Do you ever feel like you are locked out of life? Have you tried so many doors, only to find that what is behind them is empty and meaningless? Are you looking for an entrance into a fulfilling life? If so, Jesus is the way of salvation! Jesus declared, “I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture” (John 10:9\). Do other people always let you down? Have your relationships been shallow and empty? Does it seem like everyone is trying to take advantage of you? If so, Jesus is the way! Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep. I am the good shepherd; I know my sheep and my sheep know me” (John 10:11, 14\). Do you wonder what happens after this life? Are you tired of living your life for things that only rot or rust? Do you sometimes doubt whether life has any meaning? Do you want to live after you die? If so, Jesus is the way of salvation! Jesus declared, “I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die” (John 11:25\-26\). What is the way? What is the truth? What is the life? Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). The hunger that you feel is a spiritual hunger, and can only be filled by Jesus. Jesus is the only one who can lift the darkness. Jesus is the door to a satisfying life. Jesus is the friend and shepherd that you have been looking for. Jesus is the life—in this world and the next. Jesus is the way of salvation! The reason you feel hungry, the reason you seem to be lost in darkness, the reason you cannot find meaning in life, is that you are separated from God. The Bible tells us that we have all sinned, and are therefore separated from God (Ecclesiastes 7:20; Romans 3:23\). The void you feel in your heart is God missing from your life. We were created to have a relationship with God. Because of our sin, we are separated from that relationship. Even worse, our sin will cause us to be separated from God for all of eternity, in this life and the next (Romans 6:23; John 3:36\). How can this problem be solved? Jesus is the way of salvation! Jesus took our sin upon Himself (2 Corinthians 5:21\). Jesus died in our place (Romans 5:8\), taking the punishment that we deserve. Three days later, Jesus rose from the dead, proving His victory over sin and death (Romans 6:4\-5\). Why did He do it? Jesus answered that question Himself: “Greater love has no one than this, that he lay down his life for his friends” (John 15:13\). Jesus died so that we could live. If we place our faith in Jesus, trusting His death as the payment for our sins, all of our sins are forgiven and washed away. We will then have our spiritual hunger satisfied. The lights will be turned on. We will have access to a fulfilling life. We will know our true best friend and good shepherd. We will know that we will have life after we die—a resurrected life in heaven for eternity with Jesus! “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16\). Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.

How can I have assurance of my salvation?

Answer The assurance of salvation is, simply put, knowing for sure that you are saved. Many Christians throughout history have written about their struggles in being assured of their salvation. The problem is that many followers of Jesus Christ look for the assurance of salvation in the wrong places. We tend to seek assurance of salvation in the things God is doing in our lives, in our spiritual growth, in the good works and obedience to God’s Word that is evident in our Christian walk. While these things can be [evidence of salvation](signs-saving-faith.html), they are not what we should base the assurance of our salvation on. Rather, we should find the assurance of our salvation in the objective truth of God’s Word. We should have confident trust that we are saved based on the promises God has declared, not because of our subjective experiences. How can you have assurance of salvation? Consider 1 John 5:11–13: “And this is the testimony: God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God *so that you may know that you have eternal life*” (emphasis added). Who is it that has the Son? It is those who have believed in Him (John 1:12\). If you have Jesus, you have life. Not temporary life, but eternal. And, according to 1 John 5:13, you can *know* that you have this eternal life. God wants us to have assurance of our salvation. We should not live our Christian lives wondering and worrying each day whether we are truly saved. That is why the Bible makes the plan of salvation so clear. Believe in Jesus Christ (John 3:16; Acts 16:31\). Do you believe that Jesus died to pay the penalty for your sins and rose again from the dead (John 3:16; Romans 5:8; 2 Corinthians 5:21\)? Do you trust Him alone for salvation? If your answer to these questions is “yes,” you are saved! Assurance means freedom from doubt. By taking God’s Word to heart, you can have no doubt about the reality of your eternal salvation. Jesus Himself assures those who believe in Him: “I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand” (John 10:28–29\). Eternal life is just that—eternal. There is no one, not even yourself, who can take Christ’s God\-given gift of salvation away from you. Take joy in what God’s Word is saying to you: instead of doubting, we can live with confidence! We can have the assurance from Christ’s own Word that our salvation will never be in question. Our assurance of salvation is based on the perfect and complete salvation God has provided for us through Jesus Christ. Are you trusting in the Lord Jesus Christ as your Savior? If the answer is “yes,” rest assured, you are saved.

What happens to those who have never heard about Jesus?

Answer All people are accountable to God whether or not they have “heard about Him.” The Bible tells us that God has clearly revealed Himself in nature (Romans 1:20\) and in the hearts of people (Ecclesiastes 3:11\). The problem is that the human race is sinful; we all reject this knowledge of God and rebel against Him (Romans 1:21\-23\). If it were not for God’s grace, we would be given over to the sinful desires of our hearts, allowing us to discover how useless and miserable life is apart from Him. He does this for those who continually reject Him (Romans 1:24\-32\). In reality, it is not that some people have not heard about God. Rather, the problem is that they have rejected what they have heard and what is readily seen in nature. Deuteronomy 4:29 proclaims, “But if from there you seek the LORD your God, you will find him if you look for him with all your heart and with all your soul.” This verse teaches an important principle—everyone who truly seeks after God will find Him. If a person truly desires to know God, God will make Himself known. The problem is “there is no one who understands, no one who seeks God” (Romans 3:11\). People reject the knowledge of God that is present in nature and in their own hearts, and instead decide to worship a “god” of their own creation. It is foolish to debate the fairness of God sending someone to hell who never had the opportunity to hear the gospel of Christ. People are responsible to God for what God has already revealed to them. The Bible says that people reject this knowledge, and therefore God is just in condemning them to hell. Instead of debating the fate of those who have never heard, we, as Christians, should be doing our best to make sure they do hear. We are called to spread the gospel throughout the nations (Matthew 28:19\-20; Acts 1:8\). We know people reject the knowledge of God revealed in nature, and that must motivate us to proclaim the good news of salvation through Jesus Christ. Only by accepting God’s grace through the Lord Jesus Christ can people be saved from their sins and rescued from an eternity apart from God. If we assume that those who never hear the gospel are granted mercy from God, we lose our motivation for evangelism. We also run into a terrible problem. If people who never hear the gospel are automatically saved, then it is logical to make sure no one ever hears the gospel—because then there would be a chance they will reject it and be condemned. The Bible is clear that those who perish without Christ will face an eternity in hell. Jesus’ mandate to evangelize the whole world is still in force. People need to call on the name of the Lord, but “how . . . can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent?” (Romans 10:14–15\). Those who have never heard about Jesus Christ desperately need to hear, and that caused Paul to exclaim, “Woe to me if I do not preach the gospel!” (1 Corinthians 9:16\).

Is salvation by faith alone, or by faith plus works?

Answer Is salvation by faith alone, or is salvation by faith plus works? This is perhaps the most important question in all of Christian theology. This question was the cause of the [Reformation](Protestant-Reformation.html), the split between Protestantism and Catholicism. This question is a key difference between biblical Christianity and most of the cults. Is salvation through [faith alone](sola-fide.html) or through faith plus human works? Stated another way, am I saved by trusting in Jesus, or do I have to believe in Jesus and, in addition, *do* certain things? The works in addition to faith needed for salvation differ in various religious circles. Many groups point to [water baptism](baptism-salvation.html) as a work that must be added to faith for salvation—if you’re not baptized, you’re not saved. Some go even further: you must be baptized by the right minister, using the right method, saying the right words. Others suggest different rites to be observed in order to be saved, but the formula is always faith \+ \[fill in the blank]. Salvation is through faith \+ *receiving Mass*, faith \+ *going to confession*, faith \+ *tithing*, etc. Many passages of the Bible teach that salvation is through faith alone, not faith plus works. Ephesians 2:8–9, for example, is clearly worded and unequivocal: “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” Of great importance is the word *grace*, which refers to God’s blessings on the undeserving. The very idea of [grace](definition-of-grace.html) negates all attempts to earn salvation. Paul makes that argument when teaching on God’s choosing of the remnant of Israel: “Since it is through God’s kindness, then it is not by their good works. For in that case, God’s grace would not be what it really is—free and undeserved” (Romans 11:6, NLT). Other passages that clearly teach salvation through faith alone include Acts 16:31; Romans 3:28; 4:5; 5:1; Galatians 2:16; 3:24; Ephesians 1:13; and Philippians 3:9\. There are a few Bible passages that, at first glance, seem to teach salvation through faith plus works. One such is James 2:24, which appears to say that justification is by faith plus works: “You see that a person is considered righteous by what they do and not by faith alone.” This apparent problem is solved by examining the whole of James’ argument in his epistle. James is refuting the idea that a person can have saving faith without producing any good works (see James 2:17–18\). Genuine faith in Christ, James says, will produce a changed life and result in good works (James 2:20–26\). James is not saying that justification is by faith plus works, but that a person who is truly justified by faith will have good works in his or her life. The works are an outward show of genuine faith in Christ (James 2:14, 17, 20, 26\)—and it’s that outward show that “justifies” the believer in the sight of other people. Paul says those who have true faith in Jesus Christ will be “eager to do what is good” (Titus 2:14\). To return to Ephesians 2, immediately after teaching that we are saved through faith, not through works (Ephesians 2:8–9\), Paul says that we were created “to do good works” (Ephesians 2:10\). Salvation comes by God’s grace through faith, and that faith is *made manifest* in good works. The works follow the faith and are a proof of it. If we’re going to say that we are saved by works, we must qualify *whose* works. We are not saved by our own works, however meritorious they are in our own eyes. We are saved solely by the work of Christ on our behalf. His death and His resurrection are the works that save us. We receive our Savior by faith (John 1:12\).

How were people saved before Jesus died for our sins?

Answer Since the fall of man, the basis of salvation has always been the death of Christ. No one, either prior to the cross or since the cross, would ever be saved without that one pivotal event in the history of the world. Christ’s death paid the penalty for past sins of Old Testament saints and future sins of New Testament saints. The requirement for salvation has always been faith. The object of one’s faith for salvation has always been God. The psalmist wrote, “Blessed are all who take refuge in him” (Psalm 2:12\). Genesis 15:6 tells us that Abraham believed God and that was enough for God to credit it to him for righteousness (see also Romans 4:3\-8\). The Old Testament sacrificial system did not take away sin, as Hebrews 10:1\-10 clearly teaches. It did, however, point to the day when the Son of God would shed His blood for the sinful human race. What has changed through the ages is the content of a believer’s faith. God’s requirement of what must be believed is based on the amount of revelation He has given mankind up to that time. This is called progressive revelation. Adam believed the promise God gave in Genesis 3:15 that the Seed of the woman would conquer Satan. Adam believed Him, demonstrated by the name he gave Eve (v. 20\) and the Lord indicated His acceptance immediately by covering them with coats of skin (v. 21\). At that point that is all Adam knew, but he believed it. Abraham believed God according to the promises and new revelation God gave him in Genesis 12 and 15\. Prior to Moses, no Scripture was written, but mankind was responsible for what God had revealed. Throughout the Old Testament, believers came to salvation because they believed that God would someday take care of their sin problem. Today, we look back, believing that He has already taken care of our sins on the cross (John 3:16; Hebrews 9:28\). What about believers in Christ’s day, prior to the cross and resurrection? What did they believe? Did they understand the full picture of Christ dying on a cross for their sins? Late in His ministry, “Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21\-22\). What was the reaction of His disciples to this message? “Then Peter took him aside and began to rebuke him. ‘Never, Lord!’ he said. ‘This shall never happen to you!’” Peter and the other disciples did not know the full truth, yet they were saved because they believed that God would take care of their sin problem. They didn’t exactly know how He would accomplish that, any more than Adam, Abraham, Moses, or David knew how, but they believed God. Today, we have more revelation than the people living before the resurrection of Christ; we know the full picture. “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe” (Hebrews 1:1\-2\). Our salvation is still based on the death of Christ, our faith is still the requirement for salvation, and the object of our faith is still God. Today, for us, the content of our faith is that Jesus Christ died for our sins, He was buried, and He rose the third day (1 Corinthians 15:3\-4\).

Why is Christianity such a bloody religion?

Answer To understand why Christianity is a “bloody religion,” we must go back to God’s declarations regarding blood in the Old Testament: “the life of the flesh is in the blood” (Leviticus 17:11, 14\). Here God tells us that life and blood are essentially one and the same. The blood carries life\-sustaining nutrients to all parts of the body. It represents the essence of life. In contrast, the shedding of blood represents the shedding of life, i.e. death. Blood is also used in the Bible to represent spiritual life. When Adam and Eve sinned in the Garden of Eden by disobeying God and eating fruit of the forbidden tree, they experienced spiritual death immediately, and physical death years later. God’s warning, “You shall not eat of the tree of knowledge of good and evil. For in the day that you eat of it you shall surely die” (Genesis 2:17\) was fulfilled. Their blood—their lives—were now tainted by sin. In His gracious plan, however, God provided a “way out” of their dilemma by declaring that sacrifices of blood, first the blood of animals and finally the blood of the Lamb of God (Jesus Christ), would be sufficient to cover the sin of fallen mankind and restore us to spiritual life. He instituted the sacrificial system, beginning with the animals He himself killed to provide the first garments, thereby “covering” the sin of Adam and Eve (Genesis 3:21\). All the Old Testament sacrifices which followed from then on were temporary ones, needing to be repeated over and over. These continual sacrifices were a foreshadowing of the one true and final sacrifice, Christ, whose blood shed on the cross would pay the penalty of sin forever. His death made any further bloodshed unnecessary (Hebrews 10:1\-10\). As far as Christianity being a bloody religion, it is. But it is uniquely a bloody religion. Contrary to bloodless religions, it takes sin seriously, indicating that God takes sin seriously and gives a death penalty for it. Sin is not a small matter. It is the simple sin of pride that turned Lucifer into a demon. It was the simple sin of jealousy that caused Cain to slay Abel, etc. And in Adam and Eve eating the forbidden fruit, they believed the deceiver over a good and loving God, choosing to rebel against His love and denying the goodness of His character. Christianity is a bloody religion because it views sin as a holy God views it—seriously. Also, because God is just, sin requires a penalty. God cannot merely forgive in mercy until the demands of justice have been met. Thus the need for a sacrifice before forgiveness is possible. The shedding of the blood of animals, as Hebrews points out, could only "cover" sin for a time (Hebrews 10:4\) until the intended and sufficient sacrifice was made in Christ’s atoning death. Thus, Christianity is different from other bloody religions in that it alone provides a sufficient sacrifice to take care of the sin problem. Last, although Christianity presents a bloody sacrifice in these regards, it is the only religion that is bloodless in the end. The opposite of death is life. In Jesus’ death, He brought life as is shown in so many verses. And in trusting Christ and His atoning sacrifice for one’s sins, one is saved from death and has passed into life (John 5:24; 1 John 3:14\). In Him is life. All other paths lead to death (Acts 4:16; John 14:6\).

What is the Romans Road to salvation?

Answer The Romans Road to salvation is a way of explaining the good news of salvation using verses from the book of Romans. The Romans Road is a simple yet powerful method of explaining why we need salvation, how God provided salvation, how we can receive salvation, and what are the results of salvation. The first verse on the Romans Road to salvation is Romans 3:23, “For all have sinned, and come short of the glory of God.” We have all sinned. We have all done things that are displeasing to God. There is no one who is innocent. Romans 3:10\-18 gives a detailed picture of what sin looks like in our lives. The second Scripture on the Romans Road to salvation, Romans 6:23a, teaches us about the consequences of sin: “For the wages of sin is death.” The punishment that we have earned for our sins is death. Not just physical death, but eternal death! The third verse on the Romans Road to salvation picks up in the middle of Romans 6:23b: “But the gift of God is eternal life through Jesus Christ our Lord.” Romans 5:8 declares, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” Jesus Christ died for us! Jesus’ death paid for the price of our sins. Jesus’ resurrection proves that God accepted Jesus’ death as the payment for our sins. The fourth stop on the Romans Road to salvation is Romans 10:9, “That if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.” Because of Jesus’ death on our behalf, all we have to do is believe in Him, trusting His death as the payment for our sins \- and we will be saved! Romans 10:13 says it again, “for everyone who calls on the name of the Lord will be saved.” Jesus died to pay the penalty for our sins and rescue us from eternal death. Salvation, the forgiveness of sins, is available to anyone who will trust in Jesus Christ as Lord and Savior. The final aspect of the Romans Road to salvation is the results of salvation. Romans 5:1 has this wonderful message: “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.” Through Jesus Christ we can have a relationship of peace with God. Romans 8:1 says, “Therefore, there is now no condemnation for those who are in Christ Jesus." Because of Jesus’ death on our behalf, we will never be condemned for our sins. Finally, we have this precious promise of God from Romans 8:38\-39: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Would you like to follow the Romans Road to salvation? If so, here is a simple prayer you can pray to God. Saying this prayer is a way to declare to God that you are relying on Jesus Christ for your salvation. The words themselves will not save you. Only faith in Jesus Christ can provide salvation! “God, I know that I have sinned against you and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. With your help, I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness \- the gift of eternal life! Amen!” Have you made a decision for Christ because of what you have learned through the Romans Road to salvation? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.

Do Christians have to keep asking for forgiveness for their sins?

Answer A frequent question is “what happens if I sin, and then I die before I have an opportunity to confess that sin to God?” Another common question is “what happens if I commit a sin, but then forget about it and never remember to confess it to God?” Both of these questions rest on a faulty assumption. Salvation is not a matter of believers trying to confess and repent from every sin they commit before they die. Salvation is not based on whether a Christian has confessed and repented of every sin. Yes, we should confess our sins to God as soon as we are aware that we have sinned. However, we do not always need to be asking God for forgiveness. When we place our faith in Jesus Christ for salvation, all of our sins are forgiven. That includes past, present, and future, big or small. Believers do not have to keep asking for forgiveness or repenting in order to have their sins forgiven. Jesus died to pay the penalty for all of our sins, and when they are forgiven, they are all forgiven (Colossians 1:14; Acts 10:43\). What we are to do is confess our sins: “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). What this verse tells us to do is “confess” our sins to God. The word “confess” means “to agree with.” When we confess our sins to God, we are agreeing with God that we were wrong, that we have sinned. God forgives us, through confession, on an ongoing basis because of the fact that He is “faithful and just.” How is God “faithful and just”? He is faithful by forgiving sins, which He has promised to do for all those who receive Christ as Savior. He is just by applying Christ’s payment for our sins, recognizing that the sins have indeed been atoned for. At the same time, 1 John 1:9 does indicate that somehow forgiveness is dependent on our confessing our sins to God. How does this work if all of our sins are forgiven the moment we receive Christ as Savior? It seems that what the apostle John is describing here is “relational” forgiveness. All of our sins are forgiven “positionally” the moment we receive Christ as Savior. This positional forgiveness guarantees our salvation and promise of an eternal home in heaven. When we stand before God after death, God will not deny us entrance into heaven because of our sins. That is positional forgiveness. The concept of relational forgiveness is based on the fact that when we sin, we offend God and grieve His Spirit (Ephesians 4:30\). While God has ultimately forgiven us of the sins we commit, they still result in a blocking or hindrance in our relationship with God. A young boy who sins against his father is not cast out of the family. A godly father will forgive his children unconditionally. At the same time, a good relationship between father and son cannot be achieved until the relationship is restored. This can only occur when a child confesses his mistakes to his father and apologizes. That is why we confess our sins to God—not to maintain our salvation, but to bring ourselves back into close fellowship with the God who loves us and has already forgiven us.

What does it mean to be a born again Christian?

Answer The classic passage from the Bible that answers this question is John 3:1–21\. The Lord Jesus Christ is talking to [Nicodemus](Nicodemus-in-the-Bible.html), a prominent Pharisee and member of the Sanhedrin (the ruling body of the Jews). Nicodemus had come to Jesus at night with some questions. As Jesus talked with Nicodemus, He said, “‘I tell you the truth, no one can see the kingdom of God unless he is born again.’ ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be born!’ Jesus answered, ‘I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, “You must be born again”’” (John 3:3–7\). The phrase translated “born again” can also be translated as “born from above.” Nicodemus had a real need. He needed a change of his heart—a spiritual transformation that could only come from above. New birth, being born again, is an act of God whereby eternal life is imparted to the person who believes (2 Corinthians 5:17; Titus 3:5; 1 Peter 1:3; 1 John 2:29; 3:9; 4:7; 5:1–4, 18\). John 1:12–13 indicates that being “born again” also carries the idea of becoming “children of God” through trust in the name of Jesus Christ. The question logically comes, “Why does a person need to be born again?” The apostle Paul in Ephesians 2:1 says, “And you He made alive, who were dead in trespasses and sins” (NKJV). To the Romans he wrote, “For all have sinned and fall short of the glory of God” (Romans 3:23\). Sinners are spiritually “dead”; when they receive spiritual life through faith in Christ, the Bible likens it to a rebirth. Only those who are born again have their sins forgiven and have a relationship with God. Twice in His conversation with Nicodemus, Jesus stressed the truth that one must be born again to enter the kingdom of God (John 3:3, 5\). Being born *once* makes us children of Adam, and we share Adam’s corruption. We need a *second* birth—a spiritual birth—to make us children of God. We must be born again. How does the new birth come to be? Ephesians 2:8–9 states, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast.” When one is saved, he has been born again, spiritually renewed, and is now a child of God by right of that new birth. Faith in Jesus Christ, the One who paid the penalty of sin when He died on the cross, is the means by which one is born again. “Therefore, if anyone is in Christ, he is a new creation: the old has gone, the new has come!” (2 Corinthians 5:17\). If you have never trusted in the Lord Jesus Christ as your Savior, will you consider the prompting of the Holy Spirit as He speaks to your heart? You need to be born again. Will you pray a prayer of repentance and faith and become a new creation in Christ today? “Yet to all who received him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13\). Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.

Why is the resurrection of Jesus Christ important?

Answer The resurrection of Jesus is important for several reasons. First, the resurrection witnesses to the immense power of God Himself. To believe in the resurrection is to believe in God. If God exists, and if He created the universe and has power over it, then He has power to raise the dead. If He does not have such power, He is not worthy of our faith and worship. Only He who created life can resurrect it after death, only He can reverse the hideousness that is death itself, and only He can remove the sting of death and gain the victory over the grave (1 Corinthians 15:54–55\). In resurrecting Jesus from the grave, God reminds us of His absolute sovereignty over life and death. The resurrection of Jesus Christ is also important because it validates who Jesus claimed to be, namely, the [Son of God](Jesus-Son-of-God.html) and [Messiah](is-Jesus-the-Messiah.html). According to Jesus, His resurrection was the “sign from heaven” that authenticated His ministry (Matthew 16:1–4\). The resurrection of Jesus Christ, attested to by hundreds of eyewitnesses (1 Corinthians 15:3–8\), provides irrefutable proof that He is the Savior of the world. Another reason the resurrection of Jesus Christ is important is that it proves His sinless character and divine nature. The Scriptures said God’s “Holy One” would never see corruption (Psalm 16:10\), and Jesus never saw corruption, even after He died (see Acts 13:32–37\). It was on the basis of the resurrection of Christ that Paul preached, “Through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is set free from every sin” (Acts 13:38–39\). The resurrection of Jesus Christ not only validates His deity, but it also validates the Old Testament prophecies that foretold of Jesus’ suffering and resurrection (see Acts 17:2–3\). Christ’s resurrection also authenticated His own claims that He would be raised on the third day (Mark 8:31; 9:31; 10:34\). If Jesus Christ is not resurrected, then we have no hope that we will be, either. In fact, apart from Christ’s resurrection, we have no Savior, no salvation, and no hope of eternal life. As Paul said, our faith would be “useless,” the gospel would be altogether powerless, and our sins would remain unforgiven (1 Corinthians 15:14–19\). Jesus said, “[I am the resurrection and the life](resurrection-and-life.html)” (John 11:25\), and in that statement claimed to be the source of both. There is no resurrection apart from Christ, no eternal life. Jesus does more than *give* life; He *is* life, and that’s why death has no power over Him. Jesus confers His life on those who trust in Him, so that we can share His triumph over death (1 John 5:11–12\). We who believe in Jesus Christ will personally experience resurrection because, having the life Jesus gives, we have overcome death. It is impossible for death to win (1 Corinthians 15:53–57\). Jesus is “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20\). In other words, Jesus led the way in life after death. The resurrection of Jesus Christ is important as a testimony to the resurrection of human beings, which is a basic tenet of the Christian faith. Unlike other religions, Christianity has a Founder who transcends death and promises that His followers will do the same. Every other religion was founded by men or prophets whose end was the grave. As Christians, we know that God became man, died for our sins, and was resurrected the third day. The grave could not hold Him. He lives, and He sits today at the right hand of the Father in heaven (Hebrews 10:12\). The Word of God guarantees the believer’s resurrection at the coming of Jesus Christ for His church at the rapture. Such assurance results in a great song of triumph as Paul writes in 1 Corinthians 15:55, “Where, O death, is your victory? Where, O death, is your sting?” (cf. Hosea 13:14\). The importance of the resurrection of Christ has an impact on our service to the Lord now. Paul ends his discourse on resurrection with these words: “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58\). Because we know we will be resurrected to new life, we can endure persecution and danger for Christ’s sake (verses 30–32\), just as our Lord did. Because of the resurrection of Jesus Christ, thousands of [Christian martyrs](Christian-martyrs.html) through history have willingly traded their earthly lives for everlasting life and the promise of resurrection. The resurrection is the triumphant and glorious victory for every believer. Jesus Christ died, was buried, and rose the third day according to the Scriptures (1 Corinthians 15:3–4\). And He is coming again! The dead in Christ will be raised up, and those who are alive at His coming will be changed and receive new, glorified bodies (1 Thessalonians 4:13–18\). Why is the resurrection of Jesus Christ important? It proves who Jesus is. It demonstrates that God accepted Jesus’ sacrifice on our behalf. It shows that God has the power to raise us from the dead. It guarantees that the bodies of those who believe in Christ will not remain dead but will be resurrected unto eternal life.

Is baptism necessary for salvation?

Answer The belief that baptism is necessary for salvation is also known as "[baptismal regeneration](baptismal-regeneration.html)." It is our contention that baptism is an important step of obedience for a Christian, but we adamantly reject baptism as being required for salvation. We strongly believe that each and every Christian should be water baptized by immersion. Baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection. Romans 6:3\-4 declares, “Or don’t you know that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” The action of being immersed in the water illustrates dying and being buried with Christ. The action of coming out of the water pictures Christ’s resurrection. Requiring anything in addition to faith in Jesus Christ for salvation is a works\-based salvation. To add anything to the gospel is to say that Jesus’ death on the cross was not sufficient to purchase our salvation. To say that baptism is necessary for salvation is to say we must add our own good works and obedience to Christ’s death in order to make it sufficient for salvation. Jesus’ death alone paid for our sins (Romans 5:8; 2 Corinthians 5:21\). Jesus’ payment for our sins is appropriated to our “account” by faith alone (John 3:16; Acts 16:31; Ephesians 2:8\-9\). Therefore, baptism is an important step of obedience after salvation but cannot be a requirement for salvation. Yes, there are some verses that seem to indicate baptism as a requirement for salvation. However, since the Bible so clearly tells us that salvation is received by faith alone (John 3:16; Ephesians 2:8\-9; Titus 3:5\), there must be a different interpretation of those verses. Scripture does not contradict Scripture. In Bible times, a person who converted from one religion to another was often baptized to identify conversion. Baptism was the means of making a decision public. Those who refused to be baptized were saying they did not truly believe. So, in the minds of the apostles and early disciples, the idea of an un\-baptized believer was unheard of. When a person claimed to believe in Christ, yet was ashamed to proclaim his faith in public, it indicated that he did not have true faith. If baptism is necessary for salvation, why would Paul have said, “I am thankful that I did not baptize any of you except Crispus and Gaius” (1 Corinthians 1:14\)? Why would he have said, “For Christ did not send me to baptize, but to preach the gospel—not with words of human wisdom, lest the cross of Christ be emptied of its power” (1 Corinthians 1:17\)? Granted, in this passage Paul is arguing against the divisions that plagued the Corinthian church. However, how could Paul possibly say, “I am thankful that I did not baptize…” or “For Christ did not send me to baptize…” if baptism were necessary for salvation? If baptism is necessary for salvation, Paul would literally be saying, “I am thankful that you were not saved…” and “For Christ did not send me to save…” That would be an unbelievably ridiculous statement for Paul to make. Further, when Paul gives a detailed outline of what he considers the gospel (1 Corinthians 15:1\-8\), why does he neglect to mention baptism? If baptism is a requirement for salvation, how could any presentation of the gospel lack a mention of baptism? **[Does Acts 2:38 teach that baptism is necessary for salvation?](baptism-Acts-2-38.html) [Does Mark 16:16 teach that baptism is necessary for salvation?](baptism-Mark-16-16.html) [Does 1 Peter 3:21 teach that baptism is necessary for salvation?](baptism-1Peter-3-21.html) [Does John 3:5 teach that baptism is necessary for salvation?](baptism-John-3-5.html) [Does Acts 22:16 teach that baptism is necessary for salvation?](baptism-Acts-22-16.html) [Does Galatians 3:27 teach that baptism is necessary for salvation?](baptism-Galatians-3-27.html)** Baptism is not necessary for salvation. Baptism does not save from sin but from a bad conscience. In 1 Peter 3:21, Peter clearly taught that baptism was not a ceremonial act of physical purification, but the pledge of a good conscience toward God. Baptism is the symbol of what has already occurred in the heart and life of one who has trusted Christ as Savior (Romans 6:3\-5; Galatians 3:27; Colossians 2:12\). Baptism is an important step of obedience that every Christian should take. Baptism cannot be a requirement for salvation. To make it such is an attack on the sufficiency of the death and resurrection of Jesus Christ.

Does God forgive big sins?

Answer Many people make the mistake of believing that God forgives “little” sins such as lying, anger, and impure thoughts, but does not forgive “big” sins such as murder and adultery. This is not true. There is no sin too big that God cannot forgive it. When Jesus died on the cross, He died to pay the penalty for all of the sins of the entire world (1 John 2:2\). When a person places his faith in Jesus Christ for salvation, all of his sins are forgiven. That includes past, present, and future, big or small. Jesus died to pay the penalty for all of our sins, and once they are forgiven, they are all forgiven (Colossians 1:14; Acts 10:43\). We are all guilty of sin (Romans 3:23\) and deserve eternal punishment (Romans 6:23\). Jesus died for us, to pay our penalty (Romans 5:8\). Anyone who believes in Jesus Christ for salvation is forgiven, no matter what sins he has committed (Romans 6:23; John 3:16\). Now, a murderer or adulterer will likely still face serious consequences (legal, relational, etc.) for his evil actions – more so than someone who was “just” a liar. But a murderer’s or adulterer’s sins are completely and permanently forgiven the moment he believes and places his faith in Christ. It is not the size of the sin that is the determining factor here; it is the size of the atoning sacrifice of Christ. If the shed blood of the sinless Lamb of God is sufficient to cover all the sins of all the millions of people who would ever believe in Him, then there can be no limit to the size or types of sins covered. When He said, “It is finished,” sin was made an end of, full atonement and satisfaction for it were given, complete pardon was obtained, peace was made, and redemption from all sin was achieved. It was sure and certain and complete; nothing needs to be, or could be, added to it. Further, it was done entirely without the help of man, and cannot be undone.

Will there be a second chance for salvation after death?

Answer While the idea of a second chance for salvation is appealing, the Bible is clear that death is the end of all chances. Hebrews 9:27 tells us that we die, and then face judgment. So, as long as a person is alive, he has a second, third, fourth, fifth, etc. chance to accept Christ and be saved (John 3:16; Romans 10:9\-10; Acts 16:31\). Once a person dies, there are no more chances. The idea of purgatory, a place where people go after death to pay for their sins, has no biblical basis, but is rather a tradition of the Roman Catholic Church. To understand what happens to nonbelievers after they die, we go to Revelation 20:11\-15 which describes the Great White Throne judgment. Here takes place the opening of the books and “the dead were judged out of those things which were written in the books, according to their works.” The books contain all the thoughts and deeds of those being judged, and we know from Romans 3:20 that “by the works of the Law is no flesh justified.” Therefore, all who are judged by their works and thoughts are condemned to hell. Believers in Christ, on the other hand, are not judged by the books of works, but their names are found written in another book—the “Lamb’s Book of Life” (Revelation 21:27\). These are the ones who have believed on the Lord Jesus, and they alone will be allowed to enter heaven. The key to understanding this is the Lamb’s Book of Life. Anyone whose name is written in this book was “saved before the foundation of the world” (Ephesians 1:4\) by God’s sovereign saving grace to be part of His Son’s bride, the church of Jesus Christ. These people need no “second chance” at salvation because their salvation has been secured by Christ. He chose us, He saved us, and He will keep us saved. Nothing can separate us from Christ (Romans 8:39\). Those for whom He died will be saved because Jesus will see to it. He declared “all that the Father has given me will come to me” (John 6:37\), and “I give to them eternal life, and they shall never ever perish, and not anyone shall pluck them out of My hand” (John 10:28\). For believers, there is no need for a second chance because the first chance is sufficient. What about those who do not believe? Wouldn’t they repent and believe if they were given a second chance? The answer is no, they would not because their hearts are not changed simply because they die. Their hearts and minds “are at enmity” against God and won’t accept Him even when they see Him face to face. This is evidenced clearly in the story of the rich man and Lazarus in Luke 16:19\-31\. If ever someone should have repented when given a second chance to see clearly the truth, it was the rich man. But although he was in torment in hell, he only asked that Abraham send Lazarus back to earth to warn his brothers so they didn’t have to suffer the same fate. There was no repentance in his heart, only regret for where he found himself. Abraham’s answer says it all: “And he said to him, If they do not hear Moses and the Prophets, they will not be persuaded, even though one rose from the dead” (Luke 16:31\). Here we see that the witness of the Scriptures is sufficient for salvation for those who believe it, and no other revelation will bring about salvation to those who do not. No second, third, or fourth chances would be enough to turn the heart of stone into a heart of flesh. Philippians 2:10\-11 declares “that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” One day, everyone will bow before Jesus and recognize that He is the Lord and Savior. At that point, though, it will be too late for salvation. After death, all that remains for the unbeliever is judgment (Revelation 20:14\-15\). That is why we must trust in Him in this life.

What is the sinner’s prayer?

Answer The sinner’s prayer is a prayer a person prays to God when they understand that they are a sinner and in need of a Savior. Saying a sinner’s prayer will not accomplish anything on its own. A true sinner’s prayer only represents what a person knows, understands, and believes about their sinfulness and need for salvation. The first aspect of a sinner’s prayer is understanding that we are all sinners. Romans 3:10 proclaims, "As it is written, There is none righteous, no, not one." The Bible makes it clear that we have all sinned. We are all sinners in need of mercy and forgiveness from God (Titus 3:5\-7\). Because of our sin, we deserve eternal punishment (Matthew 25:46\). The sinner’s prayer is a plea for grace instead of judgment. It is a request for mercy instead of wrath. The second aspect of a sinner’s prayer is knowing what God has done to remedy our lost and sinful condition. God took on flesh and became a human being in the Person of Jesus Christ (John 1:1,14\). Jesus taught us the truth about God and lived a perfectly righteous and sinless life (John 8:46; 2 Corinthians 5:21\). Jesus then died on the cross in our place, taking the punishment that we deserve (Romans 5:8\). Jesus rose from the dead to prove His victory over sin, death, and hell (Colossians 2:15; 1 Corinthians chapter 15\). Because of all of this, we can have our sins forgiven and be promised an eternal home in Heaven \- if we will just place our faith in Jesus Christ. All we have to do is believe that He died in our place and rose from the dead (Romans 10:9\-10\). We can be saved by grace alone, through faith alone, in Jesus Christ alone. Ephesians 2:8 declares, "For it is by grace you have been saved, through faith \- and this not from yourselves, it is the gift of God." Saying the sinner’s prayer is simply a way of declaring to God that you are relying on Jesus Christ as your Savior. There are no "magical" words that result in salvation. It is only faith in Jesus’ death and resurrection that can save us. If you understand that you are a sinner and in need of salvation through Jesus Christ, here is a sinner’s prayer you can pray to God: "God, I know that I am a sinner. I know that I deserve the consequences of my sin. However, I am trusting in Jesus Christ as my Savior. I believe that His death and resurrection provided for my forgiveness. I trust in Jesus and Jesus alone as my personal Lord and Savior. Thank you Lord, for saving me and forgiving me! Amen!"

If you doubt your salvation, does that mean you are not truly saved?

Answer Most believers, at one time or another, have doubted their salvation. There can be several causes of doubt, some valid and some not. If you doubt your salvation, there are some steps you can take to find reassurance, dispel the doubts, and rest in the promises of God. First, it is good to know that whether or not you have doubts is *not* what determines your salvation. Some genuine believers struggle with doubt, while some unbelievers who presume to be saved never have a doubting moment (and they will have a rude awakening someday—see Matthew 7:21–23\). So it is not automatic that the presence of doubt indicates a lack of salvation, or that the absence of doubt attests to salvation. One reason people doubt their salvation is *the presence of sin in their lives*. Hebrews 12:1 speaks of “sin that so easily entangles.” Many true Christians struggle against “besetting,” that is, [habitual sins](habitual-sin.html), and this may cause them to doubt their salvation. It is important here to recognize that, despite the Christian’s being a new creation in Christ, [everyone still sins](do-Christians-sin.html). “We all stumble in many ways” (James 3:2\). No one reaches a state of sinless perfection in this world. The difference for the believer is the attitude toward sin and the response to it. As [Adrian Rogers](Adrian-Rogers.html) said, “Before I got saved I was running to sin; now I am running *from* it. And if I fail, I turn right around and start running away again” (“Assurance of Salvation,” www.lwf.org/discover\-jesus/assurance\-of\-salvation, accessed 4/7/20\). It is also important to know that the presence of sin in one’s life *can* be a sign that you are not saved. The Bible is clear that willful, unrepentant sin is an indicator of an untransformed heart (see 1 John 3:6, 9; Romans 6:1–2\). If you are living a lifestyle that the Bible condemns as sinful, then there is a spiritual problem. Do Christians sin? Yes. Do they willfully continue in sin? No. If you doubt your salvation because of sin in your life, then confess the sin to God and ask for His forgiveness for Jesus’ sake. Then take steps to not repeat the sin: “Prove by the way you live that you have repented of your sins and turned to God” (Luke 3:8, NLT). The very fact that you recognize sin and struggle against it in your own life is proof that the Holy Spirit is at work. Cooperate with what He is doing. Another reason people doubt their salvation is *the absence of godly works in their lives*. The Christian life involves more than turning from sin; it includes [doing good](good-works-salvation.html). Jesus said that “every good tree bears good fruit” (Matthew 7:17\), and Paul wrote, “Let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful” (Titus 3:14\). There are some who inspect the “fruit” of their own lives, find it lacking, and wonder if they’re truly saved. Their mistrust that they are a “good tree” could be because 1\) they have set a higher standard for themselves than God has, minimizing what God is doing through them; 2\) they are foolishly measuring themselves against others and their fruit (see 2 Corinthians 10:12\); 3\) they are being lax in their pursuit of good works; or 4\) they are not saved and therefore do not have the motivating love of Christ. If you doubt your salvation because of a lack of good works, then confess the sin of omission to God and ask for His forgiveness for Jesus’ sake. Then it is time to “stir up the gift of God which is in you” (2 Timothy 1:6, NKJV). There’s plenty of work to do for the kingdom (Luke 10:2\), and the Bible gives plenty of direction about the [will of God](know-God-will.html), generally, for Christians. Be careful not to set up false performance standards or compare your good deeds with others’. Ask God what He would have *you* do, and do that. Some people, especially those who were saved at a very young age, doubt their salvation because they don’t remember their conversion very well, and *they wonder if the decision they made as a child was genuine*. Such feelings are common in adults who were saved as children. In such cases, it is good to review the promises of God and remember that Jesus invites children to come to Him (Mark 10:14\). Salvation is based on the grace of God and faith in Christ, not our knowledge, wisdom, or sophistication (Ephesians 2:8–9\). Jesus promised that those who are His will “never perish” (John 10:28\). If doubts persist about the genuineness of your childhood conversion, make sure of your faith. Regardless of what you did as a child, do you believe *now* that Jesus died for your sins and rose again? Are you placing your faith in Him alone? Another reason for the presence of doubt concerning salvation is *persistent guilt over past sins*. We all have regrets about past misdeeds, and we all have a spiritual enemy that the Bible calls “the accuser” (Revelation 12:10\). The combination of regrets and accusations can spur much doubt. Fortunately, “the one who is in you is greater than the one who is in the world” (1 John 4:4\). If you doubt your salvation because of guilty feelings, then ask yourself, “Were those sins over which I feel guilty confessed to God?” If so, then know this: God has removed that sin from you “as far as the east is from the west” (Psalm 103:12\). This promise stands forever: “If we confess our sins, he is faithful and just and will [forgive us](will-God-forgive-me.html) our sins and purify us from all unrighteousness” (1 John 1:9\). Sometimes, doubting is a good thing. Doubt can, like pain, alert us to a problem that needs addressed. We are to test ourselves to be sure that we are “in the faith” (2 Corinthians 13:5\). Be sure that you are born again. If you have trusted Christ as your Savior, then you have [eternal life](eternal-life.html), and God wants you to be confident of your salvation (Romans 8:38–39; 1 John 5:13\).

Why did Jesus have to die?

Answer When we ask a question such as “Why did Jesus have to die?”, we must be careful that we are not calling God into question. To wonder why God couldn’t find “another way” to do something is to imply that the way He has chosen is not the best course of action and that some other method would be better. Usually what we perceive as a “better” method is one that seems right to us. Before we can come to grips with anything God does, we have to first acknowledge that His ways are not our ways, His thoughts are not our thoughts—they are higher than ours (Isaiah 55:8\). In addition, Deuteronomy 32:4 reminds us that “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he.” Therefore, the plan of salvation He has designed is perfect, just, and upright, and no one could have come up with anything better. The Scripture says, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures” (1 Corinthians 15:3\-4\). Evidence affirms that the sinless Jesus bled and died on a cross. Most importantly, the Bible explains why Jesus’ death and resurrection provide the only entrance to heaven. **Why did Jesus have to die? — The punishment for sin is death.** God created earth and man perfect. But when Adam and Eve disobeyed God’s commands, He had to punish them. A judge who pardons law\-breakers isn’t a righteous judge. Likewise, overlooking sin would make the holy God unjust. Death is God’s just consequence for sin. “For the wages of sin is death” (Romans 6:23\). Even good works cannot make up for wrongs against the holy God. Compared to His goodness, “All our righteousnesses are as filthy rags” (Isaiah 64:6b). Ever since Adam’s sin, every human has been guilty of disobeying God’s righteous laws. “For all have sinned and fall short of the glory of God” (Romans 3:23\). Sin is not just big things like murder or blasphemy, but also includes love of money, hatred of enemies, and deceit of tongue and pride. Because of sin, everyone has deserved death – eternal separation from God in hell. **Why did Jesus have to die? — The promise required an innocent death.** Although God banished Adam and Eve from the garden, He didn’t leave them without hope of reconciliation. He promised He would send a Savior to defeat the serpent (Genesis 3:15\). Until then, men would sacrifice innocent lambs, showing their repentance from sin and faith in the future Sacrifice from God who would bear their penalty. God reaffirmed His promise of the Sacrifice with men such as Abraham and Moses. Herein lies the beauty of God’s perfect plan: God Himself provided the only sacrifice (Jesus) who could atone for the sins of His people. God’s perfect Son fulfilled God’s perfect requirement of God’s perfect law. It is perfectly brilliant in its simplicity. “God made Him (Christ), who knew no sin, to be sin for us that we might become the righteousness of God in Him” (2 Corinthians 5:21\). **Why did Jesus have to die? — The prophets foretold Jesus’ death.** From Adam to Jesus, God sent prophets to mankind, warning them of sin’s punishment and foretelling the coming Messiah. One prophet, Isaiah, described Him: “Who has believed what they heard from us? And to whom has the arm of the LORD been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for sin, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors” (Isaiah 53:1\-12\). He likened the coming Sacrifice to a lamb, slaughtered for the sins of others. Hundreds of years later, Isaiah’s prophecy was fulfilled in the perfect Lord Jesus, born of the virgin Mary. When the prophet John the Baptist saw Him, he cried, "Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29\). Crowds gathered around Him for healing and teaching, but the religious leaders scorned Him. Mobs cried out, “Crucify Him!” Soldiers beat, mocked, and crucified Him. As Isaiah foretold, Jesus was crucified in between two criminals but was buried in a rich man’s tomb. But He didn’t remain in the grave. Because God accepted His Lamb’s sacrifice, He fulfilled another prophecy by raising Jesus from the dead (Psalm 16:10; Isaiah 26:19\). **Why did Jesus have to die?** Remember, the holy God cannot let sin go unpunished. To bear our own sins would be to suffer God’s judgment in the flames of hell. Praise God, He kept His promise to send and sacrifice the perfect Lamb to bear the sins of those who trust in Him. Jesus had to die because He is the only one who can pay the penalty for our sins. If God is showing you your need for the Lamb of God, find out how His sacrificial death can take away your sins \- [click here](got-forgiveness.html)!

Where do I find the age of accountability in the Bible?

Answer The concept of the “age of accountability” is that children are not held accountable by God for their sins until they reach a certain age and that, if a child dies before reaching the “age of accountability,” that child will, by the grace and mercy of God, be granted entrance to heaven. Is the concept of an age of accountability biblical? Is there such a thing as an “age of innocence”? Frequently lost in the discussion regarding the age of accountability is the fact that children, no matter how young, are not “innocent” in the sense of being sinless. The Bible tells us that, even if an infant or child has not committed personal sin, all people, including infants and children, are guilty before God because of inherited and imputed sin. Inherited sin is that which is passed on from our parents. In Psalm 51:5, David wrote, “Surely I was sinful at birth, sinful from the time my mother conceived me.” David recognized that even at conception he was a sinner. The sad fact that infants sometimes die demonstrates that even infants are impacted by Adam’s sin, since physical and spiritual death were the results of Adam’s original sin. Each person, infant or adult, stands guilty before God; each person has offended the holiness of God. The only way God can be just and at the same time declare a person righteous is for that person to have received forgiveness by faith in Christ. Christ is the only way. John 14:6 records what Jesus said: “[I am the way](way-truth-life.html), and the truth, and the life; no one comes to the Father, except through Me.” Also, Peter states in Acts 4:12, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” What about babies and young children who never attain the ability to make the personal choice to believe in Jesus? Some believe that those who die before reaching the age of intellectual or moral accountability are “automatically” saved by God’s grace in Christ. The reasoning is that, if someone is truly incapable of making a decision for or against Christ, then that one is extended God’s mercy. [Charles Spurgeon](Charles-Haddon-Spurgeon.html) held this view: “I rejoice to know that the souls of all infants, as soon as they die, speed their way to Paradise. Think what a multitude there is of them!” (*C. H. Spurgeon’s Autobiography*, Vol. 1, ch. XVI, “A Defence of Calvinism,” Passmore and Alabaster, 1897, p. 175\). The Bible does not directly address an age of accountability. One verse that may speak to the issue indirectly is Romans 1:20, “Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” According to this, mankind’s guilt before God is based, in part, on a rejection of what can be “clearly seen” of God’s existence, eternality, and power. So, what about children who have no faculty for “clearly seeing” or reasoning about God—wouldn’t their natural incapacity to observe and reason excuse them from judgment? The age of 13 is the most commonly suggested for the age of accountability, based on the Jewish custom that a child becomes an adult at the age of 13\. However, the Bible gives no support to the age of 13 being a set age of accountability. The age at which a child can distinguish right from wrong and becomes capable of choosing Christ likely varies from child to child. With the above in mind, also consider this: Christ’s death is presented as sufficient for all of mankind. First John 2:2 says Jesus is “the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” This verse is clear that Jesus’ death was sufficient payment for all sins, not only the sins of those who come to Him in faith. The fact that Christ’s death was sufficient for all sin would allow at least the *possibility* of God’s applying that payment to those who were never capable of believing. Some see a link between the age of accountability and the covenant relationship between the nation of Israel and the Lord. In that dispensation, a male child was brought into the covenant through circumcision, which was totally out of his control, being performed on the eighth day after birth. No other requirement was imposed on him (Exodus 12:48–50; Leviticus 12:3\). The passage cited most often in support of an age of accountability is 2 Samuel 12:21–23\. The context is that King David committed adultery with [Bathsheba](David-and-Bathsheba.html), with a resulting pregnancy. The prophet Nathan was sent by the Lord to inform David that, because of his sin, the Lord would take the child in death. David responded by grieving and praying for the child. But once the child was taken, David’s mourning ended. David’s servants were surprised to hear this. They said to King David, “What is this thing that you have done? While the child was alive, you fasted and wept; but when the child died, you arose and ate food.” David’s response was, “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the Lord may be gracious to me, that the child may live.’ But now he has died; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.” David’s words might indicate that infants who die are safe in the Lord. David could have simply been referring to the fact that his child was in the grave, but he seemed to be comforted by the knowledge. The peace he felt suggests that he believed he would see his baby son again (in heaven). In conclusion, it is possible that God applies Christ’s payment for sin to young children and others incapable of faith, but the Bible does not specifically say that He does this. Therefore, this is a subject about which we should not be dogmatic. God’s extending grace to those who cannot believe would seem consistent with His character. It is our position that God does apply Christ’s payment for sin to babies and those who are mentally handicapped, since they are incapable of understanding their sinful state and their need for the Savior. Again, we cannot be dogmatic. Of this we are certain: God is loving, holy, merciful, just, and gracious. Whatever God does is always right and good, and He loves children (Matthew 19:14\).

Do mentally ill people go to heaven?

Answer The Bible does not specifically say whether or not mentally ill people go to heaven. However, there is some biblical evidence that anyone who is not able to make a decision for salvation is covered by Christ’s death. This is similar to how it is commonly believed that children are automatically taken to heaven when they die until they reach the point in which they are able to make a decision for or against Christ. David had a child die, and he comforted himself with the thought, “Can I bring him back again? I will go to him, but he will not return to me” (2 Samuel 12:23\). David knew that he would see his child in heaven one day. From that statement, we can assume that babies and young children were, by God’s grace, covered for salvation by Christ’s death. We can postulate that mentally handicapped people are covered by this principle as well. The Word of God does not specifically say this, however. Knowing the love, grace, and mercy of God, this would seem consistent with His character. Any person who is mentally challenged to the extent that he could not be aware of his sinful state and believe in Christ for salvation is in the same category as a child, and it is not unreasonable to assume that person is saved by the grace and mercy of the same God who saves babies and small children. As in everything, however, we must be careful not to be dogmatic about any issue the Bible does not specifically address. We do know that Jesus receives as His own all whom the Father has given to Him and He will lose none of them along the way (John 6:39\). Jesus said of these, “And I give to them eternal life, and they shall never ever perish, and not anyone shall pluck them out of My hand” (John 10:28\). We can take comfort in knowing that our God’s plan is always perfect, He always does what is right and just, and His love and mercy are infinite and everlasting.

Does Hebrews 6:4-6 mean we can lose our salvation?

Answer Hebrews 6:4–6 states, “It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age and who have fallen away, to be brought back to repentance.” This is one of the Bible’s most difficult passages to interpret, but one thing is clear—it does not teach that we can [lose our salvation](Christian-lose-salvation.html). There are two valid ways of looking at these verses: One interpretation holds that this passage is written not about Christians but about unbelievers who are convinced of the basic truths of the gospel but who have not placed their faith in Jesus Christ as Savior. They are intellectually persuaded but spiritually uncommitted. According to this interpretation, the phrase *once enlightened* (Hebrews 6:4\) refers to some level of instruction in biblical truth. However, understanding the words of Scripture is not the same as being regenerated by the Holy Spirit. For example, John 1:9 describes Jesus, the “true Light,” giving light “to every man”; but this cannot mean the light of salvation, because not every man is saved. Through God’s sovereign power, every man has enough light to be held responsible. This light either leads to the complete acceptance of Jesus Christ or produces condemnation in those who reject such light. The people described in Hebrews 6:4–6 are of the latter group—unbelievers who have been exposed to God’s redemptive truth and perhaps have made a [profession of faith](profession-of-faith.html), but who have not exercised genuine saving faith. This interpretation also sees the phrase *tasted the heavenly gift* (Hebrews 6:4\) as referring to a momentary experience, akin to Jesus’ “tasting” death (Hebrews 2:9\). This brief experience with the heavenly gift is not seen as equivalent to salvation; rather, it is likened to the second and third soils in Jesus’ parable (Matthew 13:3–23\), which describes people who receive the truth of the gospel but are not truly saved. Finally, this interpretation sees the “falling away” (Hebrews 6:6\) as a reference to those who have tasted the truth but, not having come all the way to faith, fall away from even the revelation they have been given. The tasting of truth is not enough to keep them from falling away from it. They must come all the way to Christ in complete repentance and faith; otherwise, they in effect re\-crucify Christ and treat Him contemptuously. Those who sin against Christ in such a way have no hope of restoration or forgiveness because they reject Him with full knowledge and conscious experience. They have concluded that Jesus should have been crucified, and they stand with His enemies. It is impossible to renew such to repentance. The other interpretation holds that this passage is written about Christians, and that the phrases *partakers of the Holy Ghost*, *enlightened*, and *tasted of the heavenly gift* are all descriptions of true believers. This second interpretation is based on an alternate translation, found in the KJV and a few others, in which Hebrews 6:6 begins with the phrase *if they fall away*, with the key word being *if*. According to this view, the writer of Hebrews is setting up a hypothetical statement: “IF a Christian were to fall away.” The point being made is that it would be impossible (IF a Christian falls away) to renew salvation. That’s because Christ died once for sin (Hebrews 9:28\), and if His sacrifice is insufficient, then there’s no hope at all. In this view, the passage presents an argument based on a false premise (that a true Christian can fall away) and follows it to its senseless conclusion (that Jesus would have to be sacrificed again and again). The absurdity of the conclusion points up the impossibility of the original assumption. This reasoning is called *reductio ad absurdum*, in which a premise is disproved by showing that it logically leads to an absurdity. The weakness of this view is that the Greek text does not contain a word equivalent to the English *if*. Both of these interpretations support the security of the believer in Christ. The first interpretation, which has a stronger textual basis, presents unbelievers rejecting Christ and thereby losing their chance of salvation; the second, weaker interpretation presents the very idea of believers losing salvation as impossible. Many passages make it abundantly clear that salvation is everlasting (John 10:27–29; Romans 8:35, 38–39; Philippians 1:6; 1 Peter 1:4–5\), and Hebrews 6:4–6 confirms that doctrine.

How do God’s sovereignty and humanity’s free will work together in salvation?

Answer It is impossible for us to fully understand the relationship between God’s sovereignty and man’s free will and responsibility. Only God truly knows how they work together in His plan of salvation. With this doctrine, probably more so than with any other, it is crucially important to admit our inability to fully grasp the nature of God and our relationship with Him. Going too far to either side results in a distorted understanding of salvation. Scripture is clear that God determines who will be saved (Romans 8:29; 1 Peter 1:2\). Ephesians 1:4 tells us that God chose us “before the creation of the world.” The Bible repeatedly describes believers as the “chosen” (Romans 8:33, 11:5; Ephesians 1:11; Colossians 3:12; 1 Thessalonians 1:4; 1 Peter 1:2, 2:9\) and the “elect” (Matthew 24:22, 31; Mark 13:20, 27; Romans 11:7; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1\). The fact that believers are predestined (Romans 8:29\-30; Ephesians 1:5, 11\) and elected for salvation (Romans 9:11, 11:28; 2 Peter 1:10\) is clear. The Bible also says that we are responsible for receiving Christ as Savior. If we believe in Jesus Christ we will be saved (John 3:16; Romans 10:9\-10\). God knows who will be saved and God chooses who will be saved, and we must choose Christ in order to be saved. How these facts work together is impossible for a finite mind to comprehend (Romans 11:33\-36\). Our responsibility is to take the gospel to the world (Matthew 28:18\-20; Acts 1:8\). We should leave foreknowledge, election, and predestination up to God and simply be obedient in sharing the gospel.

What is sanctification? What is the definition of Christian sanctification?

Answer Sanctification is God’s will for us (1 Thessalonians 4:3\). The word *sanctification* is related to the word *saint*; both words have to do with holiness. To “sanctify” something is to set it apart for special use; to “sanctify” a person is to make him holy. Jesus had a lot to say about sanctification in John 17\. In verse 16 the Lord says, “They are not of the world, even as I am not of it,” and this is before His request: “Sanctify them by the truth; your word is truth” (verse 17\). In Christian theology, sanctification is a state of separation unto God; all believers enter into this state when they are born of God: “You are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption” (1 Corinthians 1:30, ESV). The sanctification mentioned in this verse is a once\-for\-ever separation of believers unto God. It is a work God performs, an integral part of our salvation and our connection with Christ (Hebrews 10:10\). Theologians sometimes refer to this state of holiness before God as “positional” sanctification; it is related to justification. While we are *positionally* holy (“set free from every sin” by the blood of Christ, Acts 13:39\), we know that we still sin (1 John 1:10\). That’s why the Bible also refers to sanctification as a practical experience of our separation unto God. “Progressive” or “experiential” sanctification, as it is sometimes called, is the effect of obedience to the Word of God in one’s life. It is the same as growing in the Lord (2 Peter 3:18\) or spiritual maturity. God started the work of making us like Christ, and He is continuing it (Philippians 1:6\). This type of sanctification is to be pursued by the believer earnestly (1 Peter 1:15; Hebrews 12:14\) and is effected by the application of the Word (John 17:17\). Progressive sanctification has in view the setting apart of believers for the purpose for which they are sent into the world: “As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified” (John 17:18–19\). That Jesus set Himself apart for God’s purpose is both the basis and the condition of our being set apart (see John 10:36\). We are sanctified and sent because Jesus was. Our Lord’s sanctification is the pattern of and power for our own. The sending and the sanctifying are inseparable. On this account we are called “saints” (*hagioi* in the Greek), or “sanctified ones.” Prior to salvation, our behavior bore witness to our standing in the world in separation from God, but now our behavior should bear witness to our standing before God in separation from the world. Little by little, every day, “those who are being sanctified” (Hebrews 10:14, ESV) are becoming more like Christ. There is a third sense in which the word *sanctification* is used in Scripture—a “complete” or “ultimate” sanctification. This is the same as glorification. Paul prays in 1 Thessalonians 5:23, “May the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (ESV). Paul speaks of Christ as “the hope of glory” (Colossians 1:27\) and links the glorious appearing of Christ to our personal glorification: “When Christ, who is your life, appears, then you also will appear with him in glory” (Colossians 3:4\). This glorified state will be our ultimate separation from sin, a total sanctification in every regard. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2\). To summarize, “sanctification” is a translation of the Greek word *hagiasmos*, meaning “holiness” or “a separation.” In the past, God granted us justification, a once\-for\-all, positional holiness in Christ. In the present, God guides us to maturity, a practical, progressive holiness. In the future, God will give us glorification, a permanent, ultimate holiness. These three phases of sanctification separate the believer from the penalty of sin ([justification](justification.html)), the power of sin ([maturity](spiritual-maturity.html)), and the presence of sin ([glorification](glorification.html)).