Is God real?

How can I know for sure

that God is real?
Question: "Is God real? How can I know for sure that God is real?"

Answer: We know that God is real because He has revealed Himself to us in three
ways: in creation, in His Word, and in His Son, Jesus Christ.

The most basic proof of God’s existence is simply what He has made. “For 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 men are without excuse” (Romans 1:20). “The heavens declare the glory of
God; the skies proclaim the work of his hands.” (Psalm 19:1).

If I found a wristwatch in the middle of a field, I would not assume that it just
“appeared” out of nowhere or that it had always existed. Based on the watch’s
design, I would assume it had a designer. But there is far greater design and
precision in the world around us. Our measurement of time is not based on
wristwatches, but on God’s handiwork—the regular rotation of the earth (and the
radioactive properties of the cesium-133 atom). The universe displays great
design, and this argues for a Great Designer.

If I found an encoded message, I would seek out a cryptographer to help break the
code. My assumption would be that there is an intelligent sender of the message,
someone who created the code. How complex is the DNA “code” that we carry in
every cell of our bodies? Does not the complexity and purpose of DNA argue for an
Intelligent Writer of the code?

Not only has God made an intricate and finely tuned physical world; He has also
instilled a sense of eternity in the heart of every person (Ecclesiastes 3:11).
Mankind has an innate perception that there is more to life than meets the eye,
that there is an existence higher than this earthly routine. Our sense of eternity
manifests itself in at least two ways: law-making and worship.

Every civilization throughout history has valued certain moral laws, which are
surprisingly similar from culture to culture. For example, the ideal of love is
universally esteemed, while the act of lying is universally condemned. This
common morality—this global understanding of right and wrong—points to a
Supreme Moral Being who gave us such scruples.

In the same way, people all over the world, regardless of culture, have always
cultivated a system of worship. The object of worship may vary, but the sense of a
“higher power” is an undeniable part of being human. Our propensity to worship
accords with the fact that God created us “in His own image” (Genesis 1:27).

God has also revealed Himself to us through His Word, the Bible. Throughout
Scripture, the existence of God is treated as a self-evident fact (Genesis
1:1; Exodus 3:14). When Benjamin Franklin wrote his autobiography, he did not
waste time trying to prove his own existence. Likewise, God does not spend much
time proving His existence in His book. The life-changing nature of the Bible, its
integrity, and the miracles which accompanied its writing should be enough to
warrant a closer look.

The third way in which God revealed Himself is through His Son, Jesus Christ (John
14:6-11). “In the beginning was the Word: the Word was with God, and the Word
was God. The Word became flesh and made his dwelling among us. We have seen
his glory, the glory of the One and Only, who came from the Father, full of grace
and truth” (John 1:1,14; see also Colossians 2:9).

In Jesus’ amazing life, He kept the entire Old Testament law perfectly and fulfilled
the prophecies concerning the Messiah (Matthew 5:17). He performed countless
acts of compassion and public miracles to authenticate His message and bear
witness to His deity (John 21:24-25). Then, three days after His crucifixion, He
rose from the dead, a fact affirmed by hundreds of eyewitnesses (1 Corinthians
15:6). The historical record abounds with “proof” of who Jesus is. As the Apostle
Paul said, this thing “was not done in a corner” (Acts 26:26).

We realize that there will always be skeptics who have their own ideas concerning
God and will read the evidence accordingly. And there will be some whom no
amount of proof will convince (Psalm 14:1). It all comes down to faith (Hebrews
11:6).

What are the five solas?

Question: "What are the five solas?"

Answer: The five solas are five Latin phrases popularized during the Protestant
Reformation that emphasized the distinctions between the early Reformers and
the Roman Catholic Church. The word sola is the Latin word for “only” and was
used in relation to five key teachings that defined the biblical pleas of Protestants.
They are:

1. Sola scriptura: “Scripture alone”

2. Sola fide: “faith alone”
3. Sola gratia: “grace alone”
4. Solo Christo: “Christ alone”
5. Soli Deo gloria: “to the glory of God alone”

Each of these solas can be seen both as a corrective to the excesses of the Roman
Catholic Church at the start of the Reformation and as a positive biblical
declaration.

Sola scriptura emphasizes the Bible alone as the source of authority for Christians.
By saying, “Scripture alone,” the Reformers rejected both the divine authority of
the Roman Catholic Pope and confidence in sacred tradition. Only the Bible was
“inspired by God” (2 Peter 1:20-21) and “God-breathed” (2 Timothy 3:16-17).
Anything taught by the Pope or in tradition that contradicted the Bible was to be
rejected. Sola scripturaalso fueled the translation of the Bible into German,
French, English, and other languages, and prompted Bible teaching in the common
languages of the day, rather than in Latin.

Sola fide emphasizes salvation as a free gift. The Roman Catholic Church of the
time emphasized the use of indulgences (donating money) to buy status with God.
Good works, including baptism, were seen as required for salvation. Sola
fide stated that salvation is a free gift to all who accept it by faith (John 3:16).
Salvation is not based on human effort or good deeds (Ephesians 2:9).

Sola gratia emphasizes grace as the reason for our salvation. In other words,
salvation comes from what God has done rather than what we do. Ephesians 2:8-
9 teaches, “For by grace you have been saved through faith. And this is not your
own doing; it is the gift of God, not a result of works, so that no one may boast.”

Solo Christo (sometimes listed as Solus Christus, “through Christ alone”)

emphasizes the role of Jesus in salvation. The Roman Catholic tradition had placed
church leaders such as priests in the role of intercessor between the laity and God.
Reformers emphasized Jesus’ role as our “high priest” who intercedes on our
behalf before the Father. Hebrews 4:15 teaches, “For we do not have a high priest
who is unable to sympathize with our weaknesses, but one who in every respect
has been tempted as we are, yet without sin.” Jesus is the One who offers access
to God, not a human spiritual leader.

Soli Deo gloria emphasizes the glory of God as the goal of life. Rather than striving
to please church leaders, keep a list of rules, or guard our own interests, our goal
is to glorify the Lord. The idea of soli Deo gloria is found in 1 Corinthians 10:31:
“So, whether you eat or drink, or whatever you do, do all to the glory of God.”

The five solas of the Protestant Reformation offered a strong corrective to the
faulty practices and beliefs of the time, and they remain relevant today. We are
called to focus on Scripture, accept salvation by grace through faith, magnify
Christ, and live for God’s glory.

Question: "What is repentance and is it necessary for salvation?"

Answer: Many understand the term repentance (from the Greek word metanoia) to
mean “turning from sin.” This is not the biblical definition of repentance. In the
Bible, the word repent means “to change one’s mind.” The Bible also tells us that
true repentance will result in a change of actions (Luke 3:8-14; Acts 3:19). Acts
26:20 declares, “I preached that they should repent and turn to God and prove
their repentance by their deeds.” The full biblical definition of repentance is a
change of mind that results in a change of action.

What, then, is the connection between repentance and salvation? The Book of Acts
seems to especially focus on repentance in regards to salvation (Acts
2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent, in relation to salvation, is to
change your mind in regard to Jesus Christ. In Peter’s sermon on the day of
Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts
2:38). Repent from what? Peter is calling the people who rejected Jesus (Acts
2:36) to change their minds about Him, to recognize that He is indeed “Lord and
Christ” (Acts 2:36). Peter is calling the people to change their minds from
rejection of Christ as the Messiah to faith in Him as both Messiah and Savior.

Repentance and faith can be understood as “two sides of the same coin.” It is
impossible to place your faith in Jesus Christ as the Savior without first changing
your mind about who He is and what He has done. Whether it is repentance from
willful rejection or repentance from ignorance or disinterest, it is a change of
mind. Biblical repentance, in relation to salvation, is changing your mind from
rejection of Christ to faith in Christ.

It is crucially important that we understand repentance is not a work we do to

earn salvation. No one can repent and come to God unless God pulls that person to
Himself (John 6:44). Acts 5:31 and 11:18 indicate that repentance is something
God gives—it is only possible because of His grace. No one can repent unless God
grants repentance. All of salvation, including repentance and faith, is a result of
God drawing us, opening our eyes, and changing our hearts. God's longsuffering
leads us to repentance (2 Peter 3:9), as does His kindness (Romans 2:4).

While repentance is not a work that earns salvation, repentance unto salvation
does result in works. It is impossible to truly and fully change your mind without
that causing a change in action. In the Bible, repentance results in a change in
behavior. That is why John the Baptist called people to “produce fruit in keeping
with repentance” (Matthew 3:8). A person who has truly repented from rejection
of Christ to faith in Christ will give evidence of a changed life (2 Corinthians
5:17; Galatians 5:19-23; James 2:14-26). Repentance, properly defined, is
necessary for salvation. 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.
Question: "What is godly sorrow?"

Answer: The phrase “godly sorrow” appears only once in Scripture, in 2 Corinthians 7:10–
11: “Godly sorrow brings repentance that leads to salvation and leaves no regret, but
worldly sorrow brings death. See what this godly sorrow has produced in you: what
earnestness, what eagerness to clear yourselves, what indignation, what alarm, what
longing, what concern, what readiness to see justice done.” Godly sorrow, also translated
“godly grief,” is an acute sense of sadness we experience as a result of the sins we have
committed.

Paul’s reference to godly sorrow in 2 Corinthians 7 was brought about by the reaction of
the Corinthian believers to a previous letter in which Paul rebuked them for the
dissentions that were present in the church. Although he was sorry to have to hurt them,
he rejoiced that his letter brought them to godly sorrow “as God intended.” Godly sorrow
is that which brings the repentance that leads to salvation (2 Corinthians 7:8–9).

Godly sorrow is a kind of wretchedness that can bring the repentant sinner to tears of
grief. A good example of this is Peter at the time of Jesus’ arrest and trials. When accused
as being one of Jesus’ followers, Peter disowned Jesus by cursing and swearing to his
accusers that he did not know the Man. Upon hearing the rooster crow three times, he
remembered the words of Jesus, who had prophesied Peter’s very actions, and he went
out and wept bitterly (Matthew 26:74–75).

James wrote, “Wash your hands, you sinners, and purify your hearts, you double-minded.
Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom” (James
4:8–9). James is referencing this kind of deep sorrow with his command to “grieve, mourn,
and wail.” Such words are reminiscent of the Old Testament prophets’ call for the people
to repent, to grieve over their sins, and to sit in sackcloth and ashes.

Another illustration of godly sorrow was shown by David, “a man after God’s own heart”
(Acts 13:22). David revealed his own godly sorrow for his sins in many of his psalms. In
one, he pleads for God's mercy and cries out: “I am worn out from groaning; all night long
I flood my bed with weeping and drench my couch with tears” (Psalm 6:6). The apostle
Paul described his own battles with sin: “What a wretched man I am! Who will rescue me
from this body of death?” Then he gives the answer: “Thanks be to God—through Jesus
Christ our Lord!” (Romans 7:24–25).

Godly sorrow results from a heart-felt conviction that we have offended God by our sin.
Such a burning conviction produces in our hearts a godly sorrow. As we look upon Him who
was pierced for our sins, we are deeply grieved in spirit. And we resolve within our hearts
that we will, with the help of God, “cease to do evil, and learn to do good” (Isaiah 1:16).

What did Jesus mean when He said,

“Take up your cross and follow Me”?
Question: "What did Jesus mean when He said, “Take up your cross and follow
Me” (Matthew 16:24; Mark 8:34; Luke 9:23)?"

Answer: Let’s begin with what Jesus didn’t mean. Many people interpret “cross”
as some burden they must carry in their lives: a strained relationship, a thankless
job, a physical illness. With self-pitying pride, they say, “That’s my cross I have to
carry.” Such an interpretation is not what Jesus meant when He said, “Take up
your cross and follow Me.”

When Jesus carried His cross up Golgotha to be crucified, no one was thinking of
the cross as symbolic of a burden to carry. To a person in the first-century, the
cross meant one thing and one thing only: death by the most painful and
humiliating means human beings could develop.

Two thousand years later, Christians view the cross as a cherished symbol of
atonement, forgiveness, grace, and love. But in Jesus’ day, the cross represented
nothing but torturous death. Because the Romans forced convicted criminals to
carry their own crosses to the place of crucifixion, bearing a cross meant carrying
their own execution device while facing ridicule along the way to death.

Therefore, “Take up your cross and follow Me” means being willing to die in
order to follow Jesus. This is called “dying to self.” It’s a call to absolute
surrender. After each time Jesus commanded cross bearing, He said, “For whoever
wants to save his life will lose it, but whoever loses his life for me will save it.
What good is it for a man to gain the whole world, and yet lose or forfeit his very
self?” (Luke 9:24-25). Although the call is tough, the reward is matchless.

Wherever Jesus went, He drew crowds. Although these multitudes often followed
Him as Messiah, their view of who the Messiah really was—and what He would do—
was distorted. They thought the Christ would usher in the restored kingdom. They
believed He would free them from the oppressive rule of their Roman occupiers.
Even Christ’s own inner circle of disciples thought the kingdom was coming soon
(Luke 19:11). When Jesus began teaching that He was going to die at the hands of
the Jewish leaders and their Gentile overlords (Luke 9:22), His popularity sank.
Many of the shocked followers rejected Him. Truly, they were not able to put to
death their own ideas, plans, and desires, and exchange them for His.

Following Jesus is easy when life runs smoothly; our true commitment to Him is
revealed during trials. Jesus assured us that trials will come to His followers (John
16:33). Discipleship demands sacrifice, and Jesus never hid that cost.

In Luke 9:57-62, three people seemed willing to follow Jesus. When Jesus
questioned them further, their commitment was half-hearted at best. They failed
to count the cost of following Him. None was willing to take up his cross and
crucify upon it his own interests.

Therefore, Jesus appeared to dissuade them. How different from the typical
Gospel presentation! How many people would respond to an altar call that went,
“Come follow Jesus, and you may face the loss of friends, family, reputation,
career, and possibly even your life”? The number of false converts would likely
decrease! Such a call is what Jesus meant when He said, “Take up your cross and
follow Me.”

If you wonder if you are ready to take up your cross, consider these questions:
• Are you willing to follow Jesus if it means losing some of your closest friends?
• Are you willing to follow Jesus if it means alienation from your family?
• Are you willing to follow Jesus if it means the loss of your reputation?
• Are you willing to follow Jesus if it means losing your job?
• Are you willing to follow Jesus if it means losing your life?

In some places of the world, these consequences are reality. But notice the
questions are phrased, “Are you willing?” Following Jesus doesn’t necessarily mean
all these things will happen to you, but are you willing to take up your cross? If
there comes a point in your life where you are faced with a choice—Jesus or the
comforts of this life—which will you choose?
Commitment to Christ means taking up your cross daily, giving up your hopes,
dreams, possessions, even your very life if need be for the cause of Christ. Only if
you willingly take up your cross may you be called His disciple (Luke 14:27). The
reward is worth the price. Jesus followed His call of death to self (“Take up your
cross and follow Me”) with the gift of life in Christ: “For whoever wants to save his
life will lose it, but whoever loses his life for me will find it” (Matthew 16:25-26).

How can I become a Christian?

Question: "How can I become a Christian?"

Answer: The first step to become a Christian is to understand what the term
“Christian” means. The origin of the term “Christian” was in the city of Antioch in
the first century A.D. (see Acts 11:26). It is possible that, at first, the term
“Christian” was intended to be an insult. The word essentially means “little
Christ.” However, over the centuries, believers in Christ have adopted the term
“Christian” and use it to identify themselves as followers of Jesus Christ. A simple
definition of a Christian is a person who follows Jesus Christ.

Why should I become a Christian?

Jesus Christ declared that He “did not come to be served, but to serve, and to give
His life as a ransom for many” (Mark 10:45). The question then arises – why did we
need to be ransomed? The idea of a ransom is a payment that must be made in
exchange for the release of a person. The idea of a ransom is most frequently used
in instances of kidnapping, when someone is kidnapped and held prisoner until a
ransom is paid for the person’s release.

Jesus paid our ransom to free us from bondage! Bondage from what? Bondage to
sin and its consequences, physical death followed by eternal separation from God.
Why did Jesus need to pay this ransom? Because we are all infected with sin
(Romans 3:23), and are therefore worthy of judgment from God (Romans 6:23).
How did Jesus pay our ransom? By dying on the cross to pay the penalty for our sins
(1 Corinthians 15:3; 2 Corinthians 5:21). How could Jesus’ death sufficiently pay
for all of our sins? Jesus was God in human form, God come to earth to become
one of us so He could identify with us and die for our sins (John 1:1,14). As God,
Jesus’ death was infinite in value, sufficient to pay for the sins of the entire world
(1 John 2:2). Jesus’ resurrection after His death demonstrated that His death was
the sufficient sacrifice, that He had truly conquered sin and death.

How can I become a Christian?

This is the best part. Because of His love for us, God has made it exceedingly
simple to become a Christian. All you have to do is receive Jesus as your Savior,
fully accepting His death as the sufficient sacrifice for your sins (John 3:16), fully
trusting Him alone as your Savior (John 14:6; Acts 4:12). Becoming a Christian is
not all about rituals, going to church, or doing certain things while refraining from
other things. Becoming a Christian is all about having a personal relationship with
Jesus Christ. A personal relationship with Jesus Christ, through faith, is what
makes a person a Christian.

Are you ready to become a Christian?

If you are ready to become a Christian by receiving Jesus Christ as your Savior, all
you have to do is believe. Do you understand and believe that you have sinned and
are worthy of judgment from God? Do you understand and believe that Jesus took
your punishment upon Himself, dying in your place? Do you understand and believe
that His death was the sufficient sacrifice to pay for your sins? If your answers to
these three questions are yes, then simply place your trust in Jesus as your Savior.
Receive Him, by faith, fully trusting in Him alone. That is all it takes to become a
Christian!

What is the Parable of the Wheat and

the Tares?
Question: "What is the Parable of the Wheat and the Tares?"

Answer: The Parable of the Wheat and the Weeds, or Tares, is filled with spiritual
significance and truth. But, in spite of the clear explanation of the parable that
Jesus gave (Matthew 13:36-43), this parable is very often misinterpreted. Many
commentaries and sermons have attempted to use this story as an illustration of
the condition of the church, noting that there are both true believers (the wheat)
and false professors (the weeds) in both the church at large and individual local
churches. While this may be true, Jesus distinctly explains that the field is not the
church; it is the world (v. 38).

Even if He hadn’t specifically told us the world is the setting of the story, it would
still be obvious. The landowner tells the servants not to pull up the weeds in the
field, but to leave them until the end of the age. If the field were the church, this
command would directly contradict Jesus’ teaching in Matthew 18, which tells us
how to deal with unrepentant sinners in the church: they are to be put out of the
fellowship and treated as unbelievers. Jesus never instructed us to let impenitent
sinners remain in our midst until the end of the age. So, Jesus is teaching here
about “the kingdom of heaven” (v. 24) in the world.

In the agricultural society of Christ’s time, many farmers depended on the quality
of their crops. An enemy sowing weeds would have sabotaged a business. The tares
in the parable were likely darnel because that weed, until mature, appears as
wheat. Without modern weed killers, what would a wise farmer do in such a
dilemma? Instead of tearing out the wheat with the tares, the landowner in this
parable wisely waited until the harvest. After harvesting the whole field, the tares
could be separated and burned. The wheat would be saved in the barn.

In the explanation of parable, Christ declares that He Himself is the sower. He

spreads His redeemed seed, true believers, in the field of the world. Through His
grace, these Christians bear the fruit of the Spirit (Galatians 5:22-24). Their
presence on earth is the reason the “kingdom of heaven” is like the field of the
world. When Jesus said, “The kingdom of heaven is at hand” (Matthew 4:17; Mark
3:2), He meant the spiritual realm which exists on earth side by side with the
realm of the evil one (1 John 5:19). When the kingdom of heaven comes to its
fruition, heaven will be a reality and there will be no “weeds” among the
“wheat.” But for now, both good and bad seeds mature in the world.

The enemy in the parable is Satan. In opposition to Jesus Christ, the devil tries to
destroy Christ’s work by placing false believers and teachers in the world who lead
many astray. One has only to look at the latest televangelist scandal to know the
world is filled with professing “Christians” whose ungodly actions bring reproach on
the name of Christ. But we are not to pursue such people in an effort to destroy
them. For one thing, we don’t know if immature and innocent believers might be
injured by our efforts. Further, one has only to look at the Spanish Inquisition,
the Crusades, and the reign of “Bloody Mary” in England to see the results of men
taking upon themselves the responsibility of separating true believers from false, a
task reserved for God alone. Instead of requiring these false believers to be rooted
out of the world, and possibly hurting immature believers in the process, Christ
allows them to remain until His return. At that time, angels will separate the true
from false believers.

In addition, we are not to take it upon ourselves to uproot unbelievers because the
difference between true and false believers isn’t always obvious. Tares, especially
in the early stages of growth, resemble wheat. Likewise, a false believer may
resemble a true believer. In Matthew 7:22, Jesus warned that many profess faith
but do not know Him. Thus, each person should examine his own relationship with
Christ (2 Corinthians 13:5). First John is an excellent test of salvation.

Jesus Christ will one day establish true righteousness. After He raptures the true
church out of this world, God will pour out His righteous wrath on the world.
During that tribulation, He will draw others to saving faith in Jesus Christ. At the
end of the tribulation, all unbelievers will be judged for their sin and unbelief;
then, they will be removed from God’s presence. True followers of Christ will reign
with Him. What a glorious hope for the “wheat”!

What does it mean to walk with God?

Question: "What does it mean to walk with God?"

Answer: There are several people described as “walking with God” in the Bible,
beginning with Enoch in Genesis 5:24. Noah is also described as "a righteous man,
blameless among the people of his time, and he walked faithfully with God
(Genesis 6:9). Micah 6:8 gives us a glimpse into God's desire for us: "He has shown
you, O mortal, what is good. And what does the LORD require of you? To act justly
and to love mercy and to walk humbly with your God." Walking with God is not an
activity reserved for a select few. God desires all of His children to walk with Him.

What happens when we walk with someone? Imagine that you and a close friend
are enjoying a walk down a country lane. You are in close proximity. You talk,
laugh, listen, and share your hearts. Your attention is focused on this person to the
exclusion of almost everything else. You notice the beauty around you or an
occasional distraction, but only to point it out to your companion. You share it
together. You are in harmony, and you both enjoy the peaceful camaraderie.

Walking with God is like that. When we enter into an intimate heart relationship
with God through faith in His Son (Hebrews 10:22), He becomes our heart's
greatest desire. Knowing Him, hearing His voice, sharing our hearts with Him, and
seeking to please Him become our all-consuming focus. He becomes everything to
us. Meeting with Him is not an activity reserved for Sunday morning. We live to
fellowship with Him. A. W. Tozer states that the goal of every Christian should be
to "live in a state of unbroken worship." This is only possible when we walk with
God.

Just as walking with a close friend requires saying "no" to many other things, so
walking with God requires letting go of anything that would be a distraction. If you
were on a walk with a friend, but you brought a kazoo and played it the whole
time, the walk would not be satisfying for either of you. Many people attempt to
walk with God, but they bring along kazoo-like habits, sins, worldly
entertainments, or unhealthy relationships. They know these things are not God's
choice for them, but they pretend everything is fine. The relationship is not
satisfying to either of them. To walk with God means that you and God are in
agreement about your life. “Can two walk together, except they be agreed?”
(Amos 3:3, KJV). To walk with God means you have aligned your will with His and
seek every day to consider yourself "crucified with Christ" (Galatians 2:20). You
don't have to be perfect, as none of us are (Romans 3:10). But your heart's desire is
to be pleasing to God, and you are willing to let His Spirit conform you to the
image of His Son (Romans 8:29).

When the Bible speaks of "walking," it often refers to a lifestyle. We can walk in
the ways of the world as well (2 Kings 8:27; Ephesians 2:2; Colossians 3:7). In the
New Testament, walking with God is often called "walking in the Spirit" (Galatians
5:16; Romans 8:4). To walk with God means we choose to glorify Him in every way
we can, regardless of personal cost. And there is a cost.
Walking with God also means we cannot also walk with evil people as companions
(Psalm 1:1-3). We choose the narrow road over the broad way to destruction
(Matthew 7:13-14). We don't live to please our sinful flesh (Romans 13:14). We
seek to eliminate from our lives everything that does not enhance our walk with
Him (Hebrews 12:2). We apply 1 Corinthians 10:31 literally: "So whether you eat or
drink or whatever you do, do it all for the glory of God." God’s ways are reflected
in our thoughts, our actions, our motivations, and our life choices because we
spend so much time with Him.

It is not difficult to identify people who walk with God. Their lives are a stark
contrast to the world around them, like stars in a nighttime sky (Philippians 2:15).
They produce the fruit of the Spirit (Galatians 5:22) rather than the fruit of fleshly
desire (Galatians 5:19-21). In Acts 4:13 Peter and John had been arrested for
preaching and were brought before the authorities. "The members of the council
were amazed when they saw the boldness of Peter and John, for they could see
that they were ordinary men with no special training in the Scriptures. They also
recognized them as men who had been with Jesus." When we walk with God every
day, the world cannot help but recognize that, in spite of our imperfections and
lack of knowledge in some areas, we have been with Jesus.

What does it mean that Jesus is the

author and perfecter of our faith
(Hebrews 12:2)?
Question: "What does it mean that Jesus is the author and perfecter of our
faith (Hebrews 12:2)?"

Answer: Jesus is described as the author and perfecter, or finisher, of our faith
in Hebrews 12:2. An author is an originator or creator, as of a theory or plan. The
Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief
leader” or “prince.” Acts 3:15 uses the same word: “And killed the Prince of life,
whom God hath raised from the dead; whereof we are witnesses” (KJV), while the
NIV and ESV use the word “author” instead of “prince.” From this we can deduce
that Christ is the originator of our faith in that He begins it, as well as the captain
and prince or our faith. This indicates that Jesus controls our faith, steers it as a
captain steers a ship, and presides over it and cares for it as a monarch presides
over and cares for his people.

The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time
in the New Testament. It means literally “completer” or “finisher” and speaks of
bringing something to its conclusion. Putting the two words together, we see that
Jesus, as God, both creates and sustains our faith. We know that saving faith is a
gift from God, not something we come up with on our own (Ephesians 2:8-9), and
that gift comes from Christ, its creator. He is also the sustainer of our faith,
meaning that true saving faith cannot be lost, taken away or given away. This is a
source of great comfort to believers, especially in times of doubt and spiritual
struggles. Christ has created our faith and He will watch over it, care for it, and
sustain it.

It is important for us to understand that God in Christ is not only the creator and
sustainer of our saving faith, but He is also the sustainer of our daily walk and the
finisher of our spiritual journey. For if God in Christ is not the author of our new
life, and if Christ is not the finisher and perfecter of our faith through the Holy
Spirit's indwelling power, then we are neither born again nor are we a true
follower of Christ. “And I am sure of this, that he who began a good work in you
will bring it to completion at the day of Jesus Christ.” “In him you also, when you
heard the word of truth, the gospel of your salvation, and believed in him, were
sealed with the promised Holy Spirit, who is the guarantee of our inheritance until
we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians
1:13-14).

Does Hebrews 6:4-6 mean we can lose

our salvation?

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

Answer: Hebrews 6:4-6 states, “For it is impossible for those who were once
enlightened, and have tasted the heavenly gift, and have become partakers of the
Holy Spirit, and have tasted the good word of God and the powers of the age to
come, if they fall away, to renew them again to repentance, since they crucify
again for themselves the Son of God, and put Him to an open shame.” 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. 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” (verse 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, but have not
exercised genuine saving faith.

This interpretation also sees the phrase “tasted the heavenly gift” (Hebrews 6:9)
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.

According to this interpretation, the key word in the passage is if (verse 6). 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.

The passage, therefore, 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.

Both of these interpretations support the security of the believer in Christ. The
first interpretation presents unbelievers rejecting Christ and thereby losing their
chance of salvation; the second interpretation presents the very idea of believers
losing salvation as impossible. Many scriptures make it abundantly clear that
salvation is eternal (John 10:27-29; Romans 8:35, 38-39; Philippians 1:6; 1 Peter
1:4-5), and Hebrews 6:4-6confirms that doctrine.

What is apostasy and how can I

recognize it?

Question: "What is apostasy and how can I recognize it?"

Answer: Apostasy, from the Greek word apostasia, means “a defiance of an

established system or authority; a rebellion; an abandonment or breach of faith.”
In the first-century world, apostasy was a technical term for political revolt or
defection. And just like in the first century, apostasy threatens the Body of Christ
today.

The Bible warns about people like Arius (c. A.D. 250 - 336), a Christian priest from
Alexandria, Egypt, who was trained at Antioch in the early fourth century. About
A.D. 318, Arius accused Bishop Alexander of Alexandria of subscribing to
Sabellianism, a false teaching which asserted that the Father, Son, and Holy Spirit
were merely roles or modes assumed by God at various times. Arius was
determined to emphasize the oneness of God; however, he went too far in his
teaching of God’s nature. Arius denied the Trinity and introduced what appeared
on the surface to be an inconsequential difference between the Father and Son.

Arius argued that Jesus was not homoousios (of the same essence) as the Father,
but was rather homoiousios(of similar essence). Only one Greek letter – the iota (i)
– separated the two. Arius described his position in this manner: “The Father
existed before the Son. There was a time when the Son did not exist. Therefore,
the Son was created by the Father. Therefore, although the Son was the highest of
all creatures, he was not of the essence of God.”

Arius was very clever and did his best to get the people on his side, even going so
far as to compose little songs that taught his theology, which he tried to teach to
everyone who would listen. His winsome nature and revered position as a preacher
and one who lived in denial of himself contributed also to his cause.

With respect to apostasy, it is critical that all Christians understand two important
things: (1) how to recognize apostasy and apostate teachers, and (2) why apostate
teaching is so deadly.

The Forms of Apostasy

To fully identify and combat apostasy, it is important that Christians understand its
various forms and the traits that characterize its doctrines and teachers. As to the
forms of apostasy, there are two main types: (1) a falling away from key and true
doctrines of the Bible into heretical teachings that proclaim to be “the real”
Christian doctrine, and (2) a complete renunciation of the Christian faith, which
results in a full abandonment of Christ.

Arius represents the first form of apostasy—a denial of key Christian truths (such as
the divinity of Christ) that begins a downhill slide into a full departure from the
faith, which is the second form of apostasy. It is important to understand that the
second form almost always begins with the first. A heretical belief becomes a
heretical teaching that splinters and grows until it pollutes all aspects of a
person’s faith, and then the end goal of Satan is accomplished, which is a
complete falling away from Christianity.

A recent example of this process is a 2010 study done by prominent atheist Daniel
Dennett and Linda LaScola called “Preachers Who Are Not Believers.” Dennett and
LaScola’s work chronicles five different preachers who over time were presented
with and accepted heretical teachings about Christianity and now have completely
fallen away from the faith and are either pantheists or clandestine atheists. One of
the most disturbing truths highlighted in the study is that these preachers maintain
their position as pastors of Christian churches with their congregations being
unaware of their leader’s true spiritual state.

The dangers of apostasy were warned about in the book of Jude, which serves as a
handbook for understanding the characteristics of apostates like those chronicled
in Dennett and LaScola’s study. Jude’s words are every bit as relevant for us today
as they were when he penned them in the first century, so it is important we
carefully read and understand them.

The Characteristics of Apostasy and Apostates

Jude was the half-brother of Jesus and a leader in the early church. In his New
Testament letter, he outlines how to recognize apostasy and strongly urges those
in the body of Christ to contend earnestly for the faith (vs. 3). The Greek word
translated “contend earnestly” is a compound verb from which we get the word
“agonize.” It is in the present infinitive form, which means that the struggle will
be continuous. In other words, Jude is telling us that there will be a constant fight
against false teaching and that Christians should take it so seriously that we
“agonize” over the fight in which we are engaged. Moreover, Jude makes it clear
that every Christian is called to this fight, not just church leaders, so it is critical
that all believers sharpen their discernment skills so that they can recognize and
prevent apostasy in their midst.

After urging his readers to contend earnestly for the faith, Jude highlights the
reason: “For certain persons have crept in unnoticed, those who were long
beforehand marked out for this condemnation, ungodly persons who turn the grace
of our God into licentiousness and deny our only Master and Lord, Jesus Christ” (vs.
4). In this one verse, Jude provides Christians with three traits of apostasy and
apostate teachers.

First, Jude says that apostasy can be subtle. Jude uses the word “crept” (found in
no other book of the Bible) to describe the apostate’s entry into the church. In
extra-biblical Greek, the term describes the cunning craftiness of a lawyer who,
through clever argumentation, infiltrates the minds of courtroom officials and
corrupts their thinking. The word literally means “slip in sideways; come in
stealthily; sneak in; hard to detect.” In other words, Jude says it is rare that
apostasy begins in an overt and easily detectable manner. Instead, it looks a lot
like Arius’ preaching in which, in a nonchalant manner, only a single letter
differentiates his doctrine from the real teaching of the Christian faith.

Describing this aspect of apostasy and its underlying danger, A. W. Tozer wrote,
"So skilled is error at imitating truth, that the two are constantly being mistaken
for each another. It takes a sharp eye these days to know which brother is Cain and
which is Abel." The apostle Paul also speaks to the outwardly pleasing behavior of
apostates and their teaching when he says, "For such men are false apostles,
deceitful workers, disguising themselves as apostles of Christ. No wonder, for even
Satan disguises himself as an angel of light” (2 Corinthians 11:13-14). In other
words, do not look for apostates to appear bad on the outside or speak dramatic
words of heresy at the outset of their teaching. Rather than denying truth outright,
apostates will twist it to fit their own agenda, but as pastor R. C. Lensky has
noted, “The worst forms of wickedness consist in perversions of the truth.”

Second, Jude describes the apostates as “ungodly” and as those who use God’s
grace as a license to commit unrighteous acts. Beginning with “ungodly,” Jude
describes eighteen unflattering traits of apostates so his readers can more easily
identify them. Jude says the apostates are ungodly (vs. 4), morally perverted (vs.
4), denying Christ (vs. 4), ones who defile the flesh (vs. 8), rebellious (vs. 8),
people who revile angels (vs. 8), who are ignorant about God (vs. 8), those who
proclaim false visions (vs. 10), self-destructive (vs. 10), grumblers (vs. 16), fault
finders (vs. 16), self-satisfying (vs. 16), people who use arrogant words and false
flattery (vs. 16), mockers of God (vs. 18), those who cause divisions (vs. 19),
worldly minded (vs. 19), and finally (and not surprisingly), devoid of the
Spirit/unsaved (vs. 19).

Third, Jude says apostates “deny our only Master and Lord, Jesus Christ.” How do
apostates do this? Paul tells us in his letter to Titus, "To the pure, all things are
pure; but to those who are defiled and unbelieving, nothing is pure, but both their
mind and their conscience are defiled. They profess to know God, but by their
deeds they deny Him, being detestable and disobedient and worthless for any good
deed" (Titus 1:15-16, emphasis added). Through their unrighteous behavior, the
apostates show their true selves. Unlike an apostate, a true believer is someone
who has been delivered from sin to righteousness in Christ. With Paul, they ask the
apostates who promote licentious behavior, “What shall we say then? Are we to
continue in sin so that grace may increase? May it never be! How shall we who died
to sin still live in it?” (Romans 6:1-2)

But the apostates’ false teaching also shows their true nature. Peter says, “But
false prophets also arose among the people, just as there will also be false
teachers among you, who will secretly introduce destructive heresies, even
denying the Master who bought them, bringing swift destruction upon themselves”
(2 Peter 2:1). Another aspect of true believers is that they have been delivered out
of spiritual darkness into light (Ephesians 5:8) and therefore will not deny core
truths of Scripture like Arius did with the divinity of Jesus.

Ultimately, the sign of an apostate is that he eventually falls away and departs
from the truth of God’s Word and His righteousness. The apostle John signifies this
is a mark of a false believer: “They went out from us, but they were not really of
us; for if they had been of us, they would have remained with us; but they went
out, so that it would be shown that they all are not of us” (1 John 2:19).

Ideas Have Consequences

That God takes apostasy and false teaching seriously is evidenced by the fact that
every New Testament book except Philemon contains warnings about false
teaching. Why is this? Simply because ideas have consequences. Right thinking and
its fruit produces goodness, whereas wrong thinking and its accompanying action
results in undesired penalties. As an example, the Cambodian killing fields in the
1970s were the product of the nihilistic worldview of Jean Paul Sartre and his
teaching. The Khmer Rouge’s leader Pol Pot lived out Sartre’s philosophy toward
the people in a clear and frightening way, which was articulated in this manner:
“To keep you is no benefit. To destroy you is no loss.”
It should be remembered that Satan did not come to the first couple in the Garden
with an external armament or supernatural weapon; instead, he came to them
with an idea. And it was that idea that condemned them and the rest of
humankind, with the only remedy being the sacrificial death of God’s Son.

The great tragedy is, whether knowingly or unknowingly, the apostate teacher
dooms his unsuspecting followers. One of the most frightening verses in all of
Scripture comes from the lips of Jesus. Speaking to His disciples about the religious
leaders of His day, He said, “Let them alone; they are blind guides of the blind.
And if a blind man guides a blind man, both will fall into a pit” (Matthew 15:14,
emphasis added). This verse is alarming because Jesus affirms that it is not only
the false teachers that go to destruction, but their disciples also follow them.
Christian philosopher Søren Kierkegaard put it this way: “For it has never yet been
known to fail that one fool, when he goes astray, takes several others with him.”

Conclusion
In A.D. 325, the Council of Nicea convened primarily to take up the issue of Arius
and his teaching. Much to Arius’s dismay, the end result was his excommunication
and a statement in the Nicene Creed that affirmed Christ’s divinity: “We believe in
one God, the Father Almighty, maker of all things visible and invisible; and in one
Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the
substance of the Father, God of God, Light of Light, very God of very God,
begotten not made, being of one substance with the Father.”

Arius may have died centuries ago, but his spiritual children are still with us to this
day in the form of cults like the Jehovah’s Witnesses and others who deny Christ’s
true essence and person. Sadly, until Christ returns and every last spiritual enemy
has been removed, tares such as these will be present among the wheat (Matthew
13:24-30). In fact, Scripture says apostasy will only get worse as Christ’s return
approaches. “At that time [the latter days] many will fall away and will betray one
another and hate one another” (Matthew 24:10). Paul echoes Jesus in his inspired
writings as well. The apostle told the Thessalonians that a great falling away would
precede Christ’s second coming (2 Thessalonians 2:3) and that the end times would
be characterized by tribulation and hollow religious charlatans: “But realize this,
that in the last days difficult times will come. For men will be . . . holding to a
form of godliness, although they have denied its power; avoid such men as these”
(2 Timothy 3:1-2,5).

It is critical, now more than ever, that every believer pray for discernment,
combat apostasy, and contend earnestly for the faith that has once and for all
been delivered to the saints.
Does Hebrews 10:26 mean that a
believer can lose salvation?

Question: "Does Hebrews 10:26 mean that a believer can lose salvation?"

Answer: “For if we are willfully sinning after receiving the full knowledge of the
truth, there remains no more sacrifice concerning sins.” Hebrews 10:26-29 warns
against the sin of apostasy. Apostasy is an intentional falling away or defection.
Apostates are those who move toward Christ, right up to the edge of saving belief,
who hear and understand the Gospel, and are on the verge of saving faith, but
then reject what they have learned and turn away. These are people who are
perhaps even aware of their sin and even make a profession of faith. But rather
than going on to spiritual maturity, their interest in Christ begins to diminish, the
things of the world have more attraction to them rather than less, and eventually
they lose all desire for the things of God and they turn away. The Lord illustrated
these types of people in the second and third soils of Matthew 13:1-9, 18-23. These
are those who “receive with joy” the things of the Lord, but who are drawn away
by the cares of the world or turned off by difficulties they encounter because of
Christ.

“Willful sinning” in this passage carries the idea of consciously and deliberately
rejecting Christ. To know God’s way, to hear it preached, to study it, to count
oneself among the faithful, and then to turn away is to become apostate. Sinning
willfully carries with it the idea of sinning continually and deliberately. Such a
person does not sin because of ignorance, nor is he carried away by momentary
temptations he is too weak to resist. The willful sinner sins because of an
established way of thinking and acting which he has no desire to give up. The true
believer, on the other hand, is one who lapses into sin and loses temporary
fellowship with God. But he will eventually come back to God in repentance
because his heavenly Father will continually woo and convict him until he can’t
stay away any longer. The true apostate will continue to sin, deliberately, willingly
and with abandon. John tells us that “No one who is born of God practices sin,
because His seed abides in him and he cannot sin, because he is born of God” (1
John 3:9).

Apostates have knowledge, but no application of that knowledge. They can be

found in the presence of the light of Christ, mostly in the church, among God’s
people. Judas Iscariot is the perfect example—he had knowledge but he lacked
true faith. No other rejector of the truth had more or better exposure to the love
and grace of God than Judas. He was part of Jesus’ inner circle of disciples,
eating, sleeping, and traveling with Him for years. He saw the miracles and heard
the words of God from Jesus’ very lips, from the best preacher the world has ever
known, and yet he not only turned away but was instrumental in the plot to kill
Jesus.
Having turned his back on the truth, and with full knowledge choosing to willfully
and continually sin, the apostate is then beyond salvation because he has rejected
the one true sacrifice for sins: the Lord Jesus Christ. If Christ’s sacrifice is
rejected, then all hope of salvation is gone. To turn away willfully from this
sacrifice leaves no sacrifice; it leaves only sin, the penalty for which is eternal
death. This passage is not speaking of a believer who falls away, but rather
someone who may claim to be a believer, but truly is not. Anyone who apostatizes
is proving he never had genuine faith to begin with (1 John 2:19).

What is predestination? Is
predestination biblical?

Question: "What is predestination? Is predestination biblical?"

Answer: Romans 8:29-30 tells us, “For those God foreknew he also predestined to
be conformed to the likeness of his Son, that he might be the firstborn among
many brothers. And those he predestined, he also called; those he called, he also
justified; those he justified, he also glorified.” Ephesians 1:5 and 11 declare, “He
predestined us to be adopted as his sons through Jesus Christ, in accordance with
his pleasure and will…In him we were also chosen, having been predestined
according to the plan of him who works out everything in conformity with the
purpose of his will.” Many people have a strong hostility to the doctrine of
predestination. However, predestination is a biblical doctrine. The key is
understanding what predestination means, biblically.

The words translated “predestined” in the Scriptures referenced above are from
the Greek word proorizo, which carries the meaning of “determine beforehand,”
“ordain,” “to decide upon ahead of time.” So, predestination is God determining
certain things to occur ahead of time. What did God determine ahead of time?
According to Romans 8:29-30, God predetermined that certain individuals would be
conformed to the likeness of His Son, be called, justified, and glorified.
Essentially, God predetermines that certain individuals will be saved. Numerous
scriptures refer to believers in Christ being chosen (Matthew 24:22, 31; Mark
13:20, 27; Romans 8:33, 9:11, 11:5-7, 28; Ephesians 1:11; Colossians 3:12; 1
Thessalonians 1:4; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1-2, 2:9; 2
Peter 1:10). Predestination is the biblical doctrine that God in His sovereignty
chooses certain individuals to be saved.

The most common objection to the doctrine of predestination is that it is unfair.

Why would God choose certain individuals and not others? The important thing to
remember is that no one deserves to be saved. We have all sinned (Romans 3:23),
and are all worthy of eternal punishment (Romans 6:23). As a result, God would be
perfectly just in allowing all of us to spend eternity in hell. However, God chooses
to save some of us. He is not being unfair to those who are not chosen, because
they are receiving what they deserve. God’s choosing to be gracious to some is not
unfair to the others. No one deserves anything from God; therefore, no one can
object if he does not receive anything from God. An illustration would be a man
randomly handing out money to five people in a crowd of twenty. Would the
fifteen people who did not receive money be upset? Probably so. Do they have a
right to be upset? No, they do not. Why? Because the man did not owe anyone
money. He simply decided to be gracious to some.

If God is choosing who is saved, doesn’t that undermine our free will to choose and
believe in Christ? The Bible says that we have the choice—all who believe in Jesus
Christ will be saved (John 3:16; Romans 10:9-10). The Bible never describes God
rejecting anyone who believes in Him or turning away anyone who is seeking Him
(Deuteronomy 4:29). Somehow, in the mystery of God, predestination works hand-
in-hand with a person being drawn by God (John 6:44) and believing unto salvation
(Romans 1:16). God predestines who will be saved, and we must choose Christ in
order to be saved. Both facts are equally true. Romans 11:33 proclaims, “Oh, the
depth of the riches of the wisdom and knowledge of God! How unsearchable his
judgments, and his paths beyond tracing out!”