Historical Posts
Jerusalem: the First Church
Ancient Churches
Jerusalem - Corinth - Antioch - Philippi - Thessalonica - Ephesus - Rome - Laodicea - Galatia
Jerusalem: the First Church
“And when the day of Pentecost was fully come…” (Acts 2:1). This was the fiftieth day after the day after the Sabbath of the Passover, which is better known as Pentecost (Leviticus 23:15-16). It was one of the three major feasts on the Jewish calendar, at which all male Jews were supposed to be present, in Jerusalem. The Pentecost mentioned in Acts 2 is the day upon which the “church of Christ” (Romans 16:16) was opened for business. It was the one and only church that Jesus promised to “build” (Matthew 16:18) and it is still the only institution in which a soul may find salvation (Acts 2:47). The very first congregation of the Lord’s church was established on that day, in the city of Jerusalem.
The church in Jerusalem began with only the apostles and at least 120 other disciples in its membership (Acts 1:15), but it experienced phenomenal growth. On that Pentecost day, about 3,000 people were “added” to that number (Acts 2:41). These were shortly followed by “multitudes” of men and women (Acts 5:14). That number was later “multiplied” and a great company of the priests became members (Acts 6:1,7). This spectacular growth was the product of a diligent evangelistic effort, which was led by the apostles, who preached and taught on a “daily” basis (Acts 5:42). Many, if not most, of the members of the church in Jerusalem were from out of town, and were converted while they were on a pilgrimage to the city for the feast day. They remained in Jerusalem and received a spiritual education directly from the apostles, until persecution forced them to leave.
After the Jewish authorities stoned to death a Christian named Stephen (Acts 7), they proceeded to persecute Christians throughout the city (Acts 8:3). But, those who fled the persecution spread Christianity throughout Judea and Galilee and other parts of the Roman Empire (Acts 8:4). Instead of crushing Christianity, the Jewish persecution served only to spread it further. There remained a church in the city of Jerusalem, until the city was destroyed, in A.D. 70. The twelve apostles remained a part of it, as did James, the brother of Jesus (Acts 15). The church in Jerusalem received aid from churches in other parts of the world, as its members suffered hardship. In A.D. 70, the Jews rebelled against the Romans and the city of Jerusalem was destroyed. According to uninspired accounts, the Christians in the city escaped and took the gospel with them to other places.
“…that repentance and remission of sins should be preached in his name …beginning at Jerusalem.” – Luke 24:47
God, the Holy Spirit – The “Third Person” of the Godhead
God, the Holy Spirit – The “Third Person” of the Godhead
As the “third” member of the Godhead, the Holy Spirit is no less important, nor is He of lesser stature than the Father and the Son. Within the context of the Godhead, the Holy Spirit seems to play the role of Designer to the Father’s Architect and the Son’s Builder. In the creation, for example, the Holy Spirit was present, but His role is not as clearly defined as those of the Father and the Son (Genesis 1:2). As Job’s friend, Bildad, put it, “By his spirit he hath garnished the heavens” (Job 26:13). Perhaps the Father commanded the raw materials of the universe into existence, the Son built the universe out of those raw materials and the Holy Spirit arranged the universe into the forms that we know today.
Much is said about the Holy Spirit “dwelling” in the hearts of Christians, and much of what is said does not jibe with the Biblical model. It is certain that the Bible says that the Holy Spirit dwells in Christians (1 Corinthians 3:16), but did you know that the Bible also says that the Father and the Son do the same thing (1 John 4:12; John 6:56)? Did you know that the Bible also says that each member of the Godhead dwells in the other (John 14:10; Colossians 2:9), and we dwell in them (John 6:56)? I have never heard anyone try to argue that Christians literally and bodily dwell in the Lord, yet I am constantly hearing people make claims like that about the indwelling of the Holy Spirit in Christians. Did you know that the Bible says that the Word of God dwells in Christians (Colossians 3:16)? Of course, it does not do so literally, but in a figurative sense. The more of God’s Word that I know, the more of God’s Word dwells inside me (Psalm 119:11). I am persuaded that it works the same way with the indwelling of the Father, the Son and the Holy Spirit. The more of God’s Word that I know, the more of God dwells inside me.
Let us not suffer confusion to reign in our understanding of the Holy Spirit of God! The Word of God can tell us all that we need to know about Him, if we will just open our Bibles and our minds.
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” – 1 John 5:7
God, the Holy Spirit – The Source of Inspiration
The Bible is not merely the product of ancient near eastern wisdom (2 Peter 1:20). The Scriptures came directly from the mind of God (2 Timothy 3:16-17). The wisdom of God was transmitted to Earth via the Holy Spirit, who inspired the men who wrote the Bible (2 Peter 1:21).
The Spirit of God did not dictate to the writers of the Bible, nor did He put suggestions into their heads and then remove His influence. The writers of the Bible wrote precisely what the Holy Spirit wanted them to write, and they did so in a style that was uniquely their own. Evidence of this concept is seen in First Corinthians 1:14-17, wherein Paul’s inability to remember who he baptized in Corinth is used to make the point that it does not matter who baptizes you, only that you are baptized. The Spirit could easily have supplied Paul with the names of every person he baptized while he was in the city of Corinth, but that would not have helped in making the salient point. The Holy Spirit wanted Paul to write about his inability to remember, so that the brethren in the church in Corinth would understand what He wanted them to understand.
The Word of God is also the instrument that the Holy Spirit uses to convert lost souls. “…the sword of the Spirit, which is the word of God” (Ephesians 6:17). It is through the Bible that the Spirit of God has His greatest impact upon the world. It is a precision instrument, which can prick the hearts of men and change their lives forever (Hebrews 4:12). Study your Bible and let the Holy Spirit change your life!
“For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” – 2 Peter 1:21
God, the Holy Spirit – The Spirit of God
The Holy Spirit seems to be the only member of the Godhead that has no proper name. Unlike Jehovah and Jesus, the Holy Spirit is known by a more informal designation. But, just like the other two members of the Godhead, the Holy Spirit’s name is also a descriptive term. For the most part, He is called, the Holy Spirit, or the Spirit, or the Spirit of God, or some other variation of these terms (Acts 2:38; Ephesians 4:4,30). In the King James Version of the Bible, the word, Ghost is frequently substituted for Spirit. This is because of the close association between the two words, which was especially strong when the KJV was translated. We must not, however, make the mistake of thinking that the Holy Spirit behaves anything like a ghost, as people typically think of ghosts today.
The Greek and Hebrew words, which are translated “spirit,” in the Bible, literally mean, “a breath” or “a blast of air.” These words, however, must not be understood in a literal sense. In John 3, Jesus contrasted “the wind” and “the Spirit” (John 3:5-8). Some argue that the Holy Spirit is nothing more than a breath of air, and that the term does not refer to a person, but to the influence of God. We may know that this argument is false, because of the evidence provided by the Scriptures concerning the nature of the Holy Spirit.
The Bible teaches that the Holy Spirit has all the attributes of an individual person. He has a mind (Romans 8:27). He has a will (Acts 16:7; 21:11-14). He can speak (1 Timothy 4:1). He searches (1 Corinthians 2:10). He helps (Romans 8:26). He strives (Genesis 6:3). He loves (Romans 15:30). He can be grieved (Ephesians 4:30). He can be lied to (Acts 5:3-4). The Holy Spirit is not merely an extension of God, or a part of God’s character. He is God. He has divine authority and He acts in full cooperation with the Father and the Son.
The Holy Spirit is probably the most misunderstood of all the members of the Godhead. Most people have no trouble conceiving of the Biblical model for the Father and for the Son, but many in the religious world are unwilling to accept the Biblical description of the Holy Spirit. This is perplexing, since the Holy Spirit is responsible for inspiring the men who wrote the Bible (2 Peter 1:21). Nevertheless, misunderstandings abound, concerning the Holy Spirit. We owe it to Him to study our Bibles and sort through the confusion to attain understanding.
“…grieve not the holy Spirit of God…” – Ephesians 4:30
God, the Son – The “Second Person” of the Godhead
A popular misconception about Jesus Christ is that He is the complete embodiment of the Godhead and that the Father and the Holy Spirit are manifested in Him. This view denies the Biblical doctrine of the Godhead by arguing that there is only one person, rather than three, which occupies the state, office, or quality of being God. Typically, this is called the “Oneness Doctrine.”
Advocates of this teaching cite Colossians 2:9 as proof of their argument. The passage says, concerning Jesus, “in him dwelleth all the fullness of the Godhead bodily.” The assertion made is that this verse is saying that Jesus is the literal embodiment of the Godhead and that the Godhead begins and ends with Him. But, this conclusion is not supported by the Scriptural evidence. The context in which Colossians 2:9 appears is a defense against Gnosticism, which denies the divinity of Jesus. Paul argued that Jesus is every bit as divine as the other members of the Godhead.
Another so-called proof text of the Oneness Doctrine is John 15:9, in which Jesus says, “he that hath seen me hath seen the Father.” Again, the assertion is that Jesus affirmed that He is the Father, the Son and the Holy Spirit, all rolled up in one being. But, that does not fit in with the rest of the Scriptures. It is much more reasonable to conclude that Jesus affirmed His equality with the Father, in this passage (Philippians 2:5-6).
Passages like the record of the baptism of Jesus Christ are endlessly frustrating for those who teach the Oneness Doctrine. In Matthew 3:13-17, we see Jesus being baptized, the Holy Spirit lighting upon Him, and the Father speaking His approval of Jesus from Heaven. This event could not possibly have taken place, as it is described, if the Oneness Doctrine is true.
The fact that there are three beings in the Godhead does not mean that we worship more than one God. As the ancient Hebrews understood it, “The Lord our God is one Lord” (Deuteronomy 6:4).
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” – 1 John 5:7
God, the Son – “Only Begotten”
Many modern critics of the Bible assert that Jesus was merely a man who was chosen by God to be the Messiah. Even in ancient times, people were confused about the nature of the Christ. “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him” (John 3:1-2). But, Jesus was not just an ordinary human being who was chosen by God to be the Messiah. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).
There is a sense in which every human being is a child of God (Romans 8:16). There is a special sense in which every Christian is a spiritual child of God (Ephesians 1:5). But Jesus is the “only begotten” Son of God—and that makes Him unique (John 1:14). The English term, “only begotten” is the translation of a Greek term that is pronounced, “monogenes” and which literally means, “only one of a kind” and “of begetting children.” This describes the unique status of Jesus, as being both God and man at the same time. The Father and the Holy Spirit do not fit this description and neither does any human or angelic being. That is why only Jesus could be the Messiah. He is both human and divine, making Him the perfect Mediator to bridge the gap between God and man (1 Timothy 2:5; Hebrews 8:6; 9:15; 12:24; 1 John 2:1). The virgin birth of Christ made Him our Savior (Matthew 1:24-25).
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” – John 3:16
God, the Son – The Name of Jesus
When the prophet Isaiah wrote about the name of the Messiah, he listed several terms, which describe many of the characteristics of His nature. “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6). Prior to His incarnation, however, He was simply known as the Word. “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1, 14).
When He was born into this world, He was given the name, Jesus (Matthew 1:24-25). This is the Greek form of the Hebrew name, Joshua. Both of these names literally mean, Savior (Luke 2:11). Christ is not His last name, but rather His title (Matthew 1:16). This is the Greek form of Messiah. Both of these names literally mean, Anointed and they bear reference to His divinity and to His authority, as the King of Kings and Lord of Lords (Luke 1:32-33). While He lived on Earth, He frequently called Himself the Son of God. This term was an affirmation of His divinity. “Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God” (John 5:18). Also, He frequently called Himself the Son of Man. This term was an affirmation of His humanity. “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Timothy 3:16).
Most of the time, the New Testament simply calls Him the Lord, which can be problematic, since God, the Father is also called “the Lord” in Scripture. It was a term of respect, which was used by His own disciples (Acts 1:6). Also, they called Him Master and Rabbi or Teacher (John 13:13; John 3:2). To His apostles, Jesus was their Lord and Master, but He was not unapproachable. They could come to Him with any question and they could count on Him to respond with wise counsel. Our relationship with Jesus ought to be the same. His word still speaks to us today (John 12:48).
“That at the name of Jesus every knee should bow…” – Philippians 2:10
God, the Father – The “First Person” of the Godhead
One of the most commonly held misconceptions about God, the Father is that many people think of Him as the “Head” of the Godhead. But, there is no such thing as a hierarchy in the Godhead. Jesus often spoke of the unity of the Godhead, when He made statements like, “I and my Father are one” (John 10:30). In John 14:8-12, Jesus spoke to His disciples about His equality with the Father, saying, “Believe me that I am in the Father, and the Father in me.” John 5:18 adds this footnote: “he…said also that God was his Father, making himself equal with God.”
It is true that the Bible says that Jesus yielded His will to the Father’s (Hebrews 5:8-9), but one must consider the fact that the Christ is both human and divine. It was the Lord’s humanity that had to be obedient to the Father. It does not mean that Jesus is, in any way, inferior to the Father.
The same may be said about the Holy Spirit. In Acts 5:1-11, the story of Ananias and Sapphira is meant to show us that lying to the Holy Ghost is just as wicked and sinful as lying to the Father. Peter said, “Ananias, why hath Satan filled thine heart to lie to the Holy Ghost…thou hast not lied unto men, but unto God” (Acts 5:3-4). Here, the Holy Spirit is likened unto God, the Father, as an equal. There is no hierarchy in their relationship.
The concept of three beings that share the office of “God” is difficult us, in the modern world, to understand. In the ancient world, most civilizations were governed by kings and queens in a monarchal system. Sometimes, two or more rulers would form a “co-regency,” meaning that they would share power over the land. This happened a few times in Israel and Judah, usually when one king was very old, he would name a successor and the two would reign simultaneously for a while. There would be only one throne, but two would share the office of “king.” The Godhead works in a similar way. There is only one God, but there are three beings who share the office.
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” – 1 John 5:7
God, the Father – The Object of Our Devotion
In John 4:23-24, the Scriptures make it clear that God, the Father, is the one to whom we express our devotion, in worship. Certainly, Jesus and the Holy Spirit are part of our worship services, but it is the Father who is meant to receive our adoration (1 Corinthians 11:23-29; John 16:13). Of course, this implies that our worship must not be directed toward anyone other than God. We must not worship angels (Colossians 2:18), neither must we worship other human beings, no matter how important they may be (Acts 10: 25-26).
The Father’s role in worship is similar to the role He plays in our prayers. Jesus taught His disciples to pray to the Father (Luke 11:2). Our prayers are offered to God by the authority of Jesus Christ, in whose name we pray (John 16:23). Even the Holy Spirit is involved in the prayers we offer, giving us help in times of need (Romans 8:26). In like manner, the implication of this teaching is that our prayers must not be directed toward anyone other than God. We do not pray to angels, nor do we pray to departed “saints.”
The Father’s role within the Godhead has been described as being that of “architect.” He spoke, and the universe came into being (Psalm 33:8-9). He conceived the church in His mind, as a part of the scheme of redemption (Ephesians 3:10-11). His mind is the wellspring from which everything that exists ultimately came (Isaiah 55:8-9; 1 Corinthians 1:25). He is worthy of our praise and devotion, for there is none other that is like unto Him. “Let everything that hath breath praise Jehovah. Praise ye Jehovah.” (Psalm 150:6; ASV).
“But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.” – John 4:23
God, the Father – The Name of the Lord
Most of the time, He is simply called, “God” (Romans 15:30; 2 Corinthians 13:14). This is one reason why some people see Him as the “Chairman” of the Godhead. But, this view is mistaken, since all the members of the Godhead are co-equal with each other (John 17:20-21).
Also, He is known as, “the Father” (Ephesians 4:6; John 14:8-9). This term is indicative of the parental relationship that God has with us (Hebrews 12:5-13). The concept of God, as our Heavenly Father is meant to reinforce the fact that He loves us supremely (1 John 4:8; John 3:16).
In the King James Version of the Bible, He is frequently called, “the Lord.” The vast majority of the examples of this are found in the Old Testament. This can be a bit confusing, since Jesus is frequently called, “the Lord” in the New Testament.
In the American Standard Version, and in most modern versions of the Bible, He is called, “Jehovah.” Some versions use the word, “Yahweh,” instead of “Jehovah.” This is an attempt to transliterate the Hebrew word, “Yehovah,” which is the Jewish name for God. As it says in the rendering of Psalm 83:18 ASV, “That they may know that thou alone, whose name is Jehovah, Art the Most High over all the earth.” Originally, the word was simply, “Yhwh,” before vowels were added to the written Hebrew language.
No matter how it is translated, “Yehovah” usually refers to God, the Father. In Deuteronomy 6:4, it is used to describe the concept of the Godhead. There, the text says, “Hear, O Israel: Jehovah our God is one Jehovah.” In this passage, we see the two most commonly used Hebrew words for God: “Yehovah” and “Elohiym.” “Elohiym” is the most commonly used Hebrew word for God, and the interesting thing about it is that it is a plural word. It appears in Genesis 1:26, where the text says, “And God said, Let us make man in our image, after our likeness.” Clearly, the ancient Hebrews understood the concept of a plurality of beings, which share “the state, or office, or quality of being God!”
Throughout the Bible, we are presented with a clear picture of divinity as three beings who are, in fact, ONE GOD (Deuteronomy 6:4). A study of name of God helps us to understand this important principle.
“Hear, O Israel: The Lord our God is one Lord” – Deuteronomy 6:4
Should I Be Baptized Again?
In Acts 18:24-28, there is a record of an encounter between Aquila and Priscilla and a preacher named Apollos. Apollos had preached mightily in the city of Ephesus; spreading the word about Jesus, but knowing only the baptism of John the baptist. When Aquila and Priscilla heard him, they took him aside and helped him to understand what his preaching had been lacking. Later, Apollos went to Corinth and became the preacher for the church of Christ in that city.
In Acts 19:1-7, there is a record of an encounter between the apostle Paul and twelve men who had been baptized in accordance with the message of John the baptist. Paul supplied them with the knowledge they were lacking and then baptized all of them in accordance with the teaching of Jesus Christ. Why did these twelve men have to be baptized again, but Apollos did not?
What they had been taught
The answer lies in knowing when these men were baptized and what they had been taught. Apparently, Apollos had been baptized either by John, or by one of his disciples. Somehow, he had not been involved in the Earthly ministry of Jesus (perhaps he was in Alexandria or Asia at the time). When he encountered Aquila and Priscilla, he was in a right relationship with God, for none of John’s disciples needed to be baptized again, but he needed further training, so he could preach the full gospel. The men that Paul encountered had apparently been taught and baptized by Apollos, while he was still preaching the baptism of John. They had to be baptized again, because the baptism of John was no longer in effect, after the day of Pentecost, recorded in Acts 2. They had been taught the wrong doctrine, and could not, therefore, be baptized rightly.
Have I been baptized rightly?
The same principle applies today. One cannot be taught false doctrine, and somehow be baptized rightly. If you were taught and baptized according to denominational doctrine, I submit that you have not really been baptized at all. The question is not really “Do I need to be baptized again?” but, “Have I been baptized rightly?”
“The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ…” – 1 Peter 3:21
Should Babies Be Baptized?
Infant baptism is an unauthorized practice
The practice of infant baptism is most ancient. Its history can be traced all the way back to the end of the second century, but no further. Therein lies the problem with infant baptism: it is a practice, which is not authorized by the Scriptures. Nowhere in the New Testament may we read of anyone who was ever baptized at a preadolescent age; much less at infancy. That is why, whenever I am asked if babies ought to be baptized, I always say, “No!”
There is no Scriptural authority for the practice of baptizing babies
Advocates of infant baptism sometimes point to passages like Matthew 19:14 and Acts 16:15, as proof of their assertion that the practice is Biblical, but these verses offer them no support, at all.
- In Matthew 19:14, Jesus did say that little children should be allowed to come to Him, for every Christian ought to emulate the desirable characteristics of a little child (Matthew 18:3), but He did not ever teach that infants ought to be baptized.
- As for Acts 16:15, it does tell of Lydia and her entire household being baptized for the remission of their sins, but it is the height of presumption to say that her household included babies or little children.
If one goes strictly by the Bible, then one must admit that there is no Scriptural authority for the practice of baptizing babies.
People who are old enough to know that they must be saved need to be baptized
In the minds of many people tradition outweighs the authority of the Bible. But, God is not going to judge us based upon whether or not we kept with tradition, but whether or not we obeyed His Word (Mark 7:9; John 12:48). Infants do not need to be baptized, but people who are old enough to know that they must be baptized to be saved do.
“Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” – Acts 2:38
Can Baptism Be Sprinkling, Pouring, or Dipping?
According to Webster’s Dictionary, baptism is “a Christian sacrament marked by ritual use of water and admitting the recipient to the Christian community.”
Most denominations teach that baptism may be administered either by sprinkling water on one’s head, by pouring water over one’s head, or by dipping one’s entire body in water. Some denominations allow the one being baptized to select which mode of baptism he would like to experience, with the understanding that it really does not matter how one is baptized, in the first place.
But, is it really the case that the mode of baptism does not matter?
- What does the Bible have to say about this issue?
- How were people baptized in the ancient church?
- Did the apostles give people a choice?
The New Testament tells us all about baptism
The fact of the matter is that the Scriptures teach that there is only “one baptism,” which is recognized by the Lord, as valid (Ephesians 4:5). The New Testament tells us all about baptism, but it only speaks of one form of baptism. In Matthew 3:13-17, we find that, in the account of Jesus’ own baptism, the Lord, “when he was baptized, went up straightway out of the water.” For Jesus to come up out of the water, He must have gone down into the water. This account depicts Jesus’ baptism as being by immersion in water. In Acts 8:27-40, in the account of the conversion of the Ethiopian eunuch, we find that “they went down both into the water, both Philip and the eunuch; and he baptized him.” The text goes on to say that they both came back up out of the water, and the eunuch went on his way. Again, baptism is depicted as immersion in water.
Buried with him in baptism
Also, it is worth noticing that, in Romans 6:4 and in Colossians 2:12, the text says that we are “buried with him in baptism.” The concept of baptism as a burial in water shows that baptism is done by dipping, plunging, or submerging someone in water. Just as you cannot bury someone with a sprinkling of dirt, or with a handful of dirt, you cannot baptize someone with a sprinkling or a handful of water.
There are many other proofs, which show that baptism is immersion in water. If you have been baptized, was it by immersion in water, or by some other means? According to the Scriptures, there is only one way to be baptized under the Law of Christ. Have you really been baptized?
Baptism: the Gateway into the Church
“He that believeth and is baptized shall be saved…” – Mark 16:16
How Do We Confess?
How Do We Confess - To Whom Do We Confess - What Do We Confess
For an answer, we had better consult the Word of God.
The title of this article may seem like an absurd question, but there are some preachers who teach that the confession of our faith in Jesus Christ is something that we do with our actions, rather than with our words. They contend that confession is not really one of the steps in the gospel plan of salvation, since it is something that we are supposed to do throughout our lives on Earth. Once again, we had better consult the Word of God on this subject.
Christian’s lives are a confession of their faith.
Of a truth, the Bible teaches that the lives we live on Earth must reflect our faith in Christ for all to see (Philippians 1:21). That is what the apostle Paul was talking about, when he wrote, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God” (Romans 12:1-2). Indeed, the very lives that Christians live are a confession of their faith.
Our obedience requires a verbal confession of faith prior to becoming a Christian.
But, that does not mean that the Lord does not require a verbal confession of our faith, as a part of our obedience of the gospel plan of salvation. Romans 10:10 is the key passage on this issue: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation“. Clearly, there is a need for everyone to make a verbal confession of their faith in Jesus Christ, prior to becoming a Christian.
A verbal confession of our faith is essential.
I am persuaded that a verbal confession of one’s faith in Christ was especially important in the early church. In the ancient Roman world, being a Christian was against the law, and the verbal profession of one’s faith could be dangerous. Only those who were truly committed to following the way of Christ would be willing to confess Him out loud, in front of witnesses. It was an act of supreme bravery and total commitment. Today, we may not face the same dangers as our ancient brethren, but the confession of our faith is still essential to our salvation.
“For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” – Romans 10:10
To Whom Do We Confess?
How Do We Confess - To Whom Do We Confess - What Do We Confess
Who ought to receive our confession? Let’s look to the Bible for an answer.
The religious world is populated with many false ideas about the subject of confession. When it comes to the question of who ought to receive our confession, there are some who say that only a priest can hear such a thing, while others argue that confession must be made only to the Lord. What is the truth of the matter? As usual, the Bible has the answer.
We make a confession in the presence of other people, as a public record.
When it comes to the confession of our faith in Christ, prior to becoming members of His church, it is obvious that we must make such a confession in the presence of other people (Matthew 10:32,33). The confession of our faith in the Lord Jesus is supposed to be a matter of public record. We must never hide our faith from our fellow men (Matthew 5:13-16).
Confess your faults one to another, and pray one for another.
Once we have obeyed the gospel plan of salvation, and become Christians, it may be necessary for us to confess when we have sinned. James 5:16 says, “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.” It must be pointed out that this verse says nothing about making a confession to a priest, or about a priest granting absolution for sins. In the New Testament, every Christian is said to be a priest (1 Peter 2:9), and God is the only one who can forgive us for our sins (Matthew 9:1-8). That is why 1 John 1:9 says, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”
We must confess our sins to God and appeal to Him for forgiveness.
As Christians, we must confess our sins to God and appeal to Him for forgiveness. There is no human priesthood that can do what God does for us.
“Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.” – Matthew 10:32-33
What Do We Confess?
How Do We Confess - To Whom Do We Confess - What Do We Confess
What are we supposed to confess?
That confession is an important part of the gospel plan of salvation, there can be no doubt. Romans 10:10 plainly declares, “with the mouth confession is made unto salvation.” Clearly, a verbal confession is something that carries us all toward the ultimate goal of salvation. But, what are we supposed to confess? Admittedly, this is a source of great misunderstanding, in the religious world. But, as usual, a closer look at the Scriptures will make the matter easily discerned.
Confess our faith in the fact that Jesus Christ is the Lord!
In order to properly answer the question at hand, one must consider the full reading of Romans 10:9-10. “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” The American Standard Version of the Bible offers us a slightly different, yet more insightful reading of Romans 10:9 ASV, which says, in part, “because if thou shalt confess with thy mouth Jesus as Lord…” This plainly tells us that, in order to be saved, we must confess our faith in the fact that Jesus Christ is the Lord! This is the very same confession that the apostle Peter made, in Matthew 16, and it is the same confession that the Ethiopian eunuch made, in Acts 8. This the abiding principle upon which the Lord’s church is founded (1 Corinthians 3:11). So it is the case that we must confess the Lordship of Jesus today, if we desire salvation.
Verbal confession of all sins is not required to wash them away in baptism.
Some have the mistaken impression that we must confess all of our sins, prior to their being washed away in baptism. This, however, is an impossibility, since the average person is not capable of remembering every sin that they have committed, especially if they are well into their adult years. Some argue that James 5:16 requires a verbal confession of sin, but the context in which that verse appears is a discussion of what one who is already a Christian ought to do, when sin is ruining his life. Certainly, Christians ought to talk to each other about the spiritual challenges we face, so that we will be better able to bear one another’s spiritual burdens (Galatians 6:2). The Bible does not teach that we have the power to absolve each other’s sins. For that, we must confess our sins to God, and ask Him to forgive us (1 John 1:9).
“…thou shalt confess with thy mouth Jesus as Lord…” – Romans 10:9 ASV
Order
Concerning the worship of the church, the apostle Paul has written, “Let all things be done decently and in order” (1 Corinthians 14:40).
That is why, in the churches of Christ, the worship we offer our Heavenly Father is purposely designed to be neither ritualistic, nor emotionalistic. Our objective is to worship God “in spirit and in truth,” according to the teachings of the Bible (John 4:24).
We just do what the Word of God authorizes us to do in a way that is spiritual, reverent and orderly (Colossians 3:17).
Come visit us and see what orderly worship is all about.
Resulting in Reformation of Life
Repentance prompts us to drive sin away.
Repentance does not just change our perception of sin, but it also prompts us to take the necessary steps to drive sin completely away from our lives. The Greek word that is translated, “be converted,” in Acts 3:19 conveys the idea of turning around, or changing the direction of one’s life. Real Biblical repentance must be accompanied by evidence of substantive changes in our behavior (Luke 3:8).
Get rid of all the spiritually negative things.
When we repent, we must turn away from sin. That means that we must get rid of all the spiritually negative things in our lives, which are constantly tempting us to sin. It may mean that we must stop watching certain TV shows and movies, or that we must stop listening to certain songs, or reading certain books. It may mean that we must stop spending the majority of our time with certain friends and family members who are a bad influence on us (1 Corinthians 15:33). It may mean that we must look for a new job, or a new place to live, so we can get away from evil influences (2 Peter 2:8). This may be a painful process, like plucking out an eye, or cutting off a hand (Matthew 5:29-30), but it is necessary to take such drastic measures, in order to secure our salvation.
If possible, make restitution for the sinful things we have done.
When we repent, we must also be willing make restitution for the sinful things we have done, if it is possible to do so. Under the Law of Moses, restitution was required of everyone who stole, or destroyed other people’s property, as well as those who caused injury or death of another person (Deuteronomy 19:21). This is one of the basic principles of repentance. If a man were to steal another man’s car, and then decided that he wanted to repent of what he had done, he would have to give the car back to its rightful owner. If a liar wants to repent of what he has done, then he must tell the truth.
Some people do not want to give up what got them into trouble.
This is really just a matter of common sense, but it is also what stops many people from repenting. In some cases, people simply do not want to give up what got them into trouble in the first place. People who fail to fully repent are certain to go back to their old sinful habits (2 Peter 2:20-22).
“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” – Acts 3:19
Brought About by Godly Sorrow
“I’m Sorry”
People say, “I’m sorry” all the time, but with varying degrees of meaning. Some say it to express sorrow for having been caught in wrongdoing. Next time, these people will be more carful, so they do not get caught. Some say it with no expression of meaning, at all. They are merely saying what they believe others want to hear, in order to appease them. Then, there are those who say it as an expression of deep and meaningful sorrow for the wrongs they have done. This is “godly sorrow.”
“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” – 2 Corinthians 7:10
Godly sorrow will prompt us to fully repent.
In 2 Corinthians 7:10, “godly sorrow” is said to be the underlying cause of repentance. It is the kind of sorrow that Jesus indicated we must feel as we “mourn” for our sins (Matthew 5:4). It is the kind of sorrow Peter felt, as he “wept bitterly” over having denied the Lord (Luke 22:62). It is the only kind of sorrow, which will prompt us to repent – fully repent – of all our sins (Acts 17:30).
Worldly sorrow hardens the heart.
The text in 2 Corinthians 7:10 also mentions “the sorrow of the world,” which is said to be the underlying cause of spiritual “death” (Romans 6:23a). This is the kind of sorrow that Pharaoh expressed, as he hardened his heart against the Lord (Exodus 9:27-28, 35). It is the kind of sorrow that Judas expressed, when he tried to give back the silver he earned, when he betrayed Jesus Christ to His enemies (Matthew 27:3-5). Worldly sorrow does not result is repentance. It hardens the hearts of men and women, until the message of the gospel no longer has any effect upon them (Hebrews 3:12-13).
Has the sorrow of the world hardened your heart to the love of God?
If so, open it up to the gospel and let God’s love into your life!
Repentance Requires A Change of Mind
Repentance may be many things.
In all the years that you’ve been going to church, you have been told that you need to “repent” of your sins. But, do you know what it really means to “repent?” Whenever I ask people what they think repentance is, in a Bible study, or just in casual conversation, I typically get a variety of responses. Some might say that repentance is when you feel sorry for your sins. Others may say that repentance is when you stop sinning and start living right. Still, others say that repentance is when you stop loving sin and start loving the Lord. All of these responses are correct—for repentance is many things and every one of them is an important part of getting on the right path in life.
Repentance requires a change of mind.
The fact that repentance is a change of mind is seen in the definition of the Greek word, which is translated, “repent,” in our Bibles. Metanoew (meta-noeo) appears, in one form or another, scores of times in the New Testament. The root meaning of the word is “to change one’s mind” (according to Thayer’s Greek-English Lexicon of the New Testament). It is used as such in the parable of the man with two sons, in Matthew 21:28-30. In the parable, the man asks both of his sons to go and work in his vineyard. One says, “No,” but then reconsiders and goes to do the work. The other says, “Yes,” but then fails to go. Concerning the first son, the Lord used these words, “but afterward he repented, and went.” That young man changed his mind, illustrating perfectly the fact that repentance is a change of mind.
Only understanding of the truth about sin can bring true repentance.
In order to experience the change of mind that is part of true repentance, it is necessary for one to learn the truth about sin. Sin is deceitful (Hebrews 3:13). It promises us satisfaction and fulfillment, but it leaves us empty and burdened with consequences (Galatians 6:7-8). The Word of God tells us everything we need to know about sin, so we may develop a healthy loathing for it. As the psalmist has written: “Through thy precepts I get understanding: therefore I hate every false way” (Psalm 119:104). If we will open our hearts and minds to the wisdom of the Lord, we can learn the truth about sin, and about the change that must take place in our minds, in order to repent of it.
God wants every human being to repent (2 Peter 3:9). But, in order for us to do that, we must learn what repentance really is. Let us look to the Word of the Lord for understanding.
…but afterward he repented, and went. – Matthew 21:29