Frequently Asked Questions 1-25

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There are many good books, podcasts, etc. on the authenticity of the Bible, of which the reader can avail himself.  But, from a personal perspective, I can say this: To know the Bible is to know that its author is God.  In other words, as you learn of its amazing message and perfect coherence, you soon realize it could never have been the product of man.  I’m always amused by those persons who doubt its inspiration.  They thereby reveal their ignorance of its content.  The Bible has been poured over for thousands of years by some of the brightest minds that have ever lived.  And it has convinced them of its divine authorship.  But one doesn’t have to be a genius to be impressed. 

One of its profound aspects is its ability to unceasingly provide understanding and inspiration.  Its heights cannot be scaled, nor its depths plumbed, nor its ranges traversed.  I have been studying and teaching it for 46 years— nearly all of my adult life— and still feel like I’m just beginning.  In fact, I know my life will not provide me sufficient time to even scratch its surface.  The accumulated knowledge of the centuries and millennia have not exhausted it.  And, as I learn and hear what others have learned, I get the distinct impression that we are never nearer to reaching the end of the Bible’s truth than when we began. 

Good Christians don’t actually try to impose their beliefs on other people but they do try to share their faith.  I can think of two reasons why:

1/ Any person who has found such an important truth as salvation will naturally want to share it.  He will feel that way out of profound love and appreciation for what he has received and also out of love for his fellow man, whom he knows will also benefit eternally from it.  A person cannot have the Spirit of Christ and not have a burden for the lost.  The stakes are high.  There is a heaven to gain and a hell to shun.  A saved person sincerely wants others to be saved.

2/ Every Christian has a responsibility to share the Good News with others for whom Christ died.  Sharing Christianity is mandated by Christ because evangelism is the only way lost individuals can be saved (Mark 16:15).  The good will on the part of the Christian to share Christ’s saving message with others may be lost upon them because they are often comfortable and hardened in their depraved state of sin.  They don’t realize their dire need for salvation.  They often interpret a Christian’s witness as a kind of unwelcome confrontation.  And, in reality, it is a confrontation of sorts.  The Gospel call is a divine summons to forsake sin and surrender to Christ.  It is often accompanied by conviction of sin, which is always uncomfortable. Paul described his personal encounter with Christ as being apprehended by Him (Philippians 3:12).  Many of us may have originally resisted evangelism being directed at us but it is how we got saved.  Therefore, we know it works and we try to help our fellow man find the same great salvation.

Through a strong sense of the need for evangelism, the early Christians turned their world upside down and cleansed it of some of the most vile paganism.  They made the world a better place for you and me.  Succeeding generations of Christians felt the same inclination and obligation to tell others about Christ.  If all of these throughout history had not done their part, Christianity would never have taken hold as it did and would not have come down to those of us today who love its saving message.

People who ask this question would reason this way: “If Christians don’t believe in abortion, they don’t have to get one.  But let the rest of us do what we want.  It should be each person’s choice.” 

Christians understand the position of those who promote abortion.  Pro-abortionists simply desire the liberty to do as they will regarding the unplanned human life that has been conceived.  But they do not understand the spiritual dynamic of their choice to which Christians are privy.  There are at least three important considerations regarding abortion.

1/ The Bible is clear that God is the Author of life.  And He made human life in particular in His Own image (Genesis 1:26; 2:7,21-22).  From that initial point, successive human life occurs by a process of procreation that begins with conception.  The Bible is even clear that God grants conception (e.g., Ruth 4:13).  Therefore, conception of a human being is part of God’s will for human life and is not to be terminated by man.

2/ Since human life is from God, He is always against the unjust taking of it (Exodus 20:13).

3/ Sinning against God’s command to preserve human life defiles the land (Numbers 35:30-34).  In other words, it renders the country worthy of divine judgment.  On the other hand, doing what is right promotes the wellbeing of a country (Proverbs 14:34).  Christians understand this spiritual dynamic and want the blessings of God upon the land for the good of everyone. 

Because of these spiritual realities, Christians have an obligation to stand up for God’s truth, upon Whose earth and under Whose government we live.  And, it is not just a matter of personal preference.  It is for the good of all society.  Sinners are insensitive to this precisely because of their selfish activity in sin (Ephesians 2:1). 

Living for God is a very different life experience from living for the world.  The old expression is, “We are in the world but not of the world”.  People who are in the world are a part of the world system— its values, goals, and entertainment.  They depend on the world system for their satisfaction (Proverbs 15:14b; John 15:19; 1John 4:4-5).  On the other hand, people who are living for God find Him as the fulfilling purpose of their lives (John 15:11).  He is their goal.  His will is their desire.  There is great joy in knowing Him.  It is an entertainment all its own to discover Him and observe Him in one’s life and in creation.  To learn the many great revelations of His Word is a delight unparalleled in the world.  To someone who has found this pearl of great price, it’s difficult to understand how anyone could walk away from it. 

But people are fallen human beings who were each created with free will.  And the world is powerful.  So is sin and temptation.  And walking with God, though far superior to anything the world has to offer, is only so if a person has turned his back on sin and the world and has fully embraced Christ.  Paul describes this new life as walking in the Spirit (Romans 8:4; Galatians 5:16).  But if a person fails to walk closely with God, the world will encroach upon his heart and interests and will pull him away, even as happened to Demos (2Timothy 4:10).  I think persons who were truly saved and then backslid did not follow up on living their new life in Christ.  Perhaps they did not cultivate communion with God in prayer, which is central to relationship, or did not maintain regular Church attendance to be in the presence of God and to be spiritually fed with the preached Word of God.

Persons that backslide also fail to understand the context of salvation.  Ideally, when a person repents of his sins, he does so because he perceives that he is given a chance to escape the damnation of hell (Matthew 3:7; 23:33).  Salvation occurs in the context of judgment.  All sinners are lost.  Heaven does not await them as they may flatter themselves to think.  People who get saved are literally salvaged from the destruction of the human race.  To understand that fact is important.  How can one lightly go back to a state of condemnation?  While persons who thrive in Christ are those who delight in the abundant life He offers (John 10:10), there is also this secondary fact of the coming judgment and wrath of God that should warn those becoming cool in the faith to draw nearer to Christ (James 4:7-8).  Saved people still have a sinful nature and can be led away by it.  The world is strong, sin can be attractive, and the devil is cunning ( 1Peter 5:8).  While here on earth, we will always need to persevere in our walk with God (Jude 20-21; Philippians 2:12).  The proper and lasting response to God is total surrender and total devotion.  It will also be “joy unspeakable and full of glory” (1Peter 1:8).  

Hell is the most disliked subject in the Bible.  Some people refuse to believe in God or the Bible because of the doctrine of hell.  They find it inconceivable that God could prepare such a place for any human being. 

At the same time, there is a tendency to believe in heaven, or something like it.  Many peoples throughout human history have had a system of belief that includes some idea of a future utopia.  Oftentimes, some people that don’t accept the Bible’s doctrine of hell do believe its message about heaven.  But, since the Bible teaches both, its authority cannot be cited to teach one and not the other.

The doctrines of heaven and hell really go together logically.  When you consider both ends of the spectrum of human behavior, it’s inconceivable there would be one future place of reward without the other.  Certainly everyone is not deserving of the same future state.  That’s universalism, the belief that all souls receive the same reward, regardless of how life was lived here below.  That defies justice and, therefore, God. 

Hell is logical.

If a person thinks about it, how could there not be a hell when people are free to reject God?  Certainly, that has a consequence just like choosing God has one.  The idea of there being both heaven and hell is perfectly symmetrical.  Right and wrong choices imply different outcomes.  If you had good parents growing up, you probably didn’t get a treat when you disobeyed them.  It’s more likely the rewards that awaited you corresponded to your behavior. 

God has promised to provide wonderfully for people who choose Him and love Him (John 10:10; 1Corinthians 2:9; Ephesians 2:7).  The eternal future of the redeemed is unimaginably blissful and bright.  For them, literally, the best is yet to come.  What does that leave the person who rejects God and His provision?  The answer is simple— its opposite.  Hell is all that remains for those who will not have all the good that God offers.  And that spells misery.

But is hell fair? 

Is the punishment of hell commensurate with the crime?  Are bad decisions made in time worthy of eternal consequences?  I think the answer to this question has two parts.

1/ To sin against God is a crime of infinite proportions.  It is the ultimate treason and rebellion since it is committed against the Ruler of the universe.  The debt of such sin could never be fully paid by a mortal human being.  Therefore, the punishment would be eternal because the debt is infinite and precludes any possible release from hell (Matthew 5:25-26).  Jesus, Who was the infinite God incarnate (Colossians 2:9), paid this infinite debt with His Own life when He suffered the punishment of our sin on the cross (Acts 20:28).  To reject or neglect that gracious salvation leaves a person with no alternative but to pay the debt himself, which he will never accomplish throughout the eons of eternity.  This is one reason it is so important to accept the Gospel.  At the expense of Christ, it offers us perfect reconciliation with with God (2Corinthians 5:19).

2/ Regarding commensurate reward relating to time and eternity, the same can be said about heaven as was said about hell.  Does our making right decisions here on earth over a few years deserve eternal bliss in the presence of Almighty God?  On their own merits, certainly not.  But, yet, no one has a quarrel with that outcome.  The fact is, God has predicated eternal life with Him on our acceptance of His Gospel.  It is part of His wonderful grace.  And, conversely, failure to respond to and obey the Gospel is a choice to remain lost, resulting in suffering the misery of hell forever.  In both cases, life on earth is probationary and has profound consequences.  We are literally choosing between eternity in heaven or hell.  Both result from decisions made in time. 

The time-eternity relation is just since it is declared as conditional and operates in both the realm of heaven and of hell.  Realization of that fact makes the decision to be saved one of wisdom versus folly more than an issue of good versus evil.  Evil persons get saved.  We were all evil sinners.  That’s who Jesus came to save (Mark 2:17).  But a wise consideration of the reality of heaven and hell leads a person to salvation.  And, in light of eternity, it’s extremely foolish to remain lost for very obvious reasons.  Coming to Christ is self-loving, self-respecting, and self-preserving.  The preaching of Peter on the Day of Pentecost was to “save yourselves” (Acts 2:40).  That’s only wise (Matthew 7:24-27).  And it’s the only way you can significantly help someone else. 

Time has eternal consequences.  Life on earth is a probation.  Therefore, choose wisely (Deuteronomy 30:19-20).  Eternity is too long to be wrong. 

Most sadly, some persons will be cast into that horrible place we call hell.  But there may be confusion in the minds of some people as to how souls come to be there.  God doesn’t send people to hell.  Every person has free will to choose his own destiny, so, in that sense, people send themselves.  No one will ever be able to justly blame God for being in hell. 

From the beginning of human history, God has warned people of the power and consequences of their choices (Genesis 2:17; Deuteronomy 30:19-20).  Christ gave the most dire and descriptive warnings in the Bible about future judgment and hell (Matthew 7:13-14, 21-27; 23:33; Luke 16:19-31).  All of this was so that people would consider their actions and choose right.  Responsibility and accountability are inherent in the human experience.

God is the Judge of all the earth and, therefore, will, by His authority, punish souls (Matthew 10:28; John 5:27).  But He judges them on the basis of their own moral choices, as true justice demands (John 5:28-29; Revelation 20:11-13).  The net result of this is that God eternally disposes of people according to their own free agency.  Each person is responsible for his own salvation (Philippians 2:12). 

Free will enables each person to choose his own destiny.  People who go to hell will have chosen it by choosing sin over salvation, which is often accomplished by simply neglecting the wonderfully great salvation God has provided (Hebrews 2:3).

Do earthly judges send people to prison?  Absolutely, and in some cases, to death.  Do they send innocent persons to prison?  Of course not.  Neither does God send His children to hell. 

The operative word in this question is, “children”.  God has revealed that He will indeed assign deserving souls to hell but He does not send His children there.  The point of confusion with many persons who may ask this question is their misunderstanding of unsaved people’s relation to God.  People often mistakingly think that all persons are children of God.  While there is a vague, natural sense in which this is so, since our origin is through the procreation process designed by God in creation, yet, in a very real sense, sin has estranged us from God and has rather made us children of the devil.  The Apostle John made this clear (1John 3:8-10).  Jesus, shockingly, told the Jews of His day their father was the devil (John 8:44).  In His parable of the wheat and the tares, Jesus said those who embrace false doctrine are children of the devil (Matthew 13:38).  Paul was in theological agreement with John and Jesus (Ephesians 2:1-3).

Being so profoundly alienated from God by sin is the reason we need to be reborn of Christ.  Those who are born again are the true children of God.  Paul made an interesting contrast when he referred to the two “Adams” in 1Corinthians 15:45.  Everyone naturally descends from the original man, Adam.  But natural birth leads to sin and alienation from God.  Jesus, on the other hand, is the “last Adam”— a new source of generation.  As He described to Nicodemus, we must be born again of water and the Spirit, whereby we thus become His sons and daughters (John 3:5).  From this new birth, we have eternal life and look forward to continued relationship with Christ forever in heaven.  

Well, the most significant word in that question is “good”.  It is a relative term, even when limited to referring to persons.  It cries for a standard by which it can be used universally.  “Good” may mean different things in the mind of the speaker and the hearer.

Human beings judge others by a standard relative to themselves (2Corinthians 10:12).  And, by that standard, we may call many people good.  They are good relative to us, according to the standard by which we judge people.  I knew a person some years ago that mentioned that his father-in-law was the best person he had ever known.  He supported his judgment in this way: he never heard the man cuss around women or children. 

It’s normal to regard people that are kind, or generous, or caring as good.  But, when you think of good relative to salvation, that is, good as a means of salvation, no person is good enough, no, not one (Psalms 14:3; Romans 3:12).  Every person, including people that are kind, generous, and caring, needs Christ and His Gospel.  None is sufficient without Him.  Cornelius provides a good biblical example of this point.  You could say he was as good as they come.  Check out what the Bible says about him (Acts 10:1-4).  But he still needed salvation.  An angel from heaven told him to send for Peter, who would tell him words by which he could be saved (Acts 10:5-6; 11:13-14). 

We can see, then, there is an appreciated human goodness that is recognized by our fellow man but which does not qualify a person for heaven.  If goodness was sufficient for entrance into heaven, there would have been no need for Jesus to give His life for all.  But we know He came because everyone was eternally lost (2Corinthians 4:3-4).  We were all condemned in Adam (Romans 5:14-19).  In our fallen, natural state, we are actually evil (Jeremiah 17:9).  That is what Jesus said, too, judging by a perfect standard (Matthew 7:11; 19:17).  But Christ came to regenerate us and give us a new nature (2Corinthians 5:17; 2Peter 1:4).  And when He comes back to rapture His Church away, our redemption will be complete and we will be perfected.  That’s why we all need His salvation regardless of how good we are.

What do you suppose would have happened to the good man, Cornelius, if he refused to be saved?  Do you think he would have gone to heaven?  God is the Judge.  But consider what He has said in His Word: 2Thessalonians 1:8-9; 2:10-13.  We can say for sure the Gospel of Jesus Christ is our hope.  In this, we are safe. 

Psalms 116: 12-13

What shall I render unto the LORD for all His benefits toward me? 

I will take the cup of salvation, and call upon the name of the Lord.

Christ has given His all to save us. The greatest thing we can do in return is to receive His great salvation, be thankful for it, live it with all our hearts, and tell others about it. 

Actually, it was Adam who made that choice for us. This fallen world is not the one God designed. The terrible things that can occur on earth are the consequence of Adam’s sin.  Even natural disasters are a result of the Fall (Romans 8:21-22).  Had Adam never sinned, we would have been protected from sickness, disease, sorrow, and death, just as we will be in heaven. 

Life as it is now on earth was not God’s original plan for the human race but He has everything under control.  Jesus came to deliver us from all the effects of the Fall.  All the miracles He did were to demonstrate that the things that are broken now will one day be fixed.  He’s preparing a place where there will be no leprosy, or blindness, or 

deafness,  or scarcity of food, etc..  Someday, everything will be made new (2Peter 3:13). 

Sometimes, the question is framed this way: “Why does God allow bad things to happen to good people?”  The question implies that only bad persons should experience bad things.  Well, trouble is universal.  No one is exempt (John 16:33a; 1Peter 5:9).  But while we’re here in hardship, God gives us grace.

Psalms 23; 34:19; 46:1 

John 16:33b

Romans 8:28

1Corinthians 10:13

2Corinthians 12:8-9

1Peter 5:7

The best is yet to come— in the next world that Christ is preparing for us (John 14:1-3).  But we must lay hold on it, as Paul said in 1Timothy 6:19.  And, the life he referred to in this verse is life that is really life— life as God intended it! 

Some people ask this question in reference to baptism.  They, thus, discount the importance of baptism by suggesting that, in the grand scheme of one’s life, how could a few gallons of water make much of a difference?  By focusing only on the water, they miss the real significance of the act of baptism.  There are at least four things to consider:

1/ Burial with Christ into His death (Romans 6:3-5). 

When we are immersed in the waters of baptism, we are buried with Christ into His death.  In this way, we personally identify with Christ in His death, burial, and resurrection.

2/ Baptism in Jesus’ name is the means whereby we receive remission of sins (Acts 2:38; 22:16). 

Because we are buried with Him through baptism, we encounter a mystical contact with His blood, which washes away our sins.  And this is authenticated by the saving power of His name (Acts 4:12). 

3/ Baptism saves (Mark 16:16; 1Peter 3:21).

Jesus and Peter both declared that baptism saves.  Who could deny its importance?  And, to fail to do it means failure to be saved.

4/ Obedience to the Word of God.

Water baptism in Jesus’ name is a command of God (Acts 2:38; 10:48).  A person never fares well disobeying God.  This is especially true when the command involves such an important consequence as salvation and is so easy to do. 

According to Peter, it’s not “a little bit of water”.  It’s “the answer of a good conscience before God” (1Peter 3:21).  Peter even pointed out in this verse that the water, though the medium, is not the source of cleansing that takes place in baptism.  Baptism is the divinely prescribed means to wash away sins.  Obedience to that command is what an informed and conscientious person does in order to have his conscience clear before God.  What person awakened to his sins and sorry for them would not have his conscience cleared of them in the sight of God?  Remission of sins is the greatest bargain a person can receive.

Q: “Is a little bit of water really going to make a difference?”

A: Yes, it has tremendous efficacy.  It saves!

A similar question could be asked related to other great outcomes we observe in Scripture.  For instance, when Jesus made the clay and smeared it on the blind man’s eyes (John 9), why did He involve a medium to the miracle at all?  Would a little clay make a difference?  Yes, if Christ adds significance to it.  And why did Christ require the poor blind man to go to a certain pool to wash it off?  Were those few steps to the pool going to make a significant difference?  It seems they did.  Would you have refused such an easy remedy involving a little water in order to receive such a wonderful result?  Probably not.  Baptism in Jesus’ name is the greatest human need because it involves the greatest human dilemma— sin.  Anything that is efficacious in removing sin should be sought out diligently— especially when it is so easy and simple.  

Hypothetical considerations are not the basis for doctrine.  And the person asking the question is not in the hypothetical situation.  Therefore, he has the ability (and obligation) to obey the Scripture’s commands. 

As to the question, only God knows the answer.  All judgment belongs to Him.  To us belongs the obligation to obey His Word, which is very specific about baptism.

The reason some people ask the question is because they have an agenda to trap you in your answer.  They want you to reply that such a person would still be saved because of his good intentions.  And then they will claim that you proved their point that baptism, then, was not necessary after all. 

In this simple question, there are two very important theological words that should be understood— justified and faith.  

1/ The word, justified essentially means a person’s sins have been accounted for (remitted) in the eyes of God and that the person is no longer under the condemnation of them.  Implied in the expression is the notion that justification occurs by a divinely prescribed means.  It is clear from the book of Acts what that means is in the Christian era, namely, baptism (Acts 2:38; 22:16).  This is the experiential way to be justified.  Theologically, it can simply be expressed as, by faith, since it is faith in Christ that leads a person to be baptized (Mark 16:15-16). 

2/ The word, faith, likewise, is highly theological.  It has various meanings depending on its theological context.  For example, sometimes we refer to, the faith, as Christianity in general.  Other times, it means faith by itself (James 2:14; Mark 4:40).  Mostly, it means faith that actuates, as we see in the honor role of faith in Hebrews 11.  In the many examples provided there, faith is clearly seen to be what prompted righteous action. 

So, back to the question: Aren’t we justified by faith? 

The answer is: yes and no, depending on a person’s theological use of the word, faith.  Experientially, a person is not saved by faith (alone) but by the obedience of faith to the terms of salvation (Romans 1:5; 16:25).  Upon hearing the Gospel, a believing person is prompted by faith to obey its saving tenets (Mark 16:15-16), which results in justification (Acts 2:38; 22:16).  Therefore, theologically, a person can be said to be saved by faith since it initiated obedience to the tenets of salvation.  This is how the Apostle Paul used the expression in his epistles.  All the epistles in the New Testament were written by and to persons who had previously received the Acts 2:38 salvation experience. 

From this understanding, we can conclude that there is an experiential and a theological way to view justification.  The justification we see take place experientially in the book of Acts occurred through repentance, water baptism in Jesus’ name, and the infilling of the Holy Ghost.  But all of this was prompted by faith in Christ.  Hence, the basis for obedience to Gospel terms is faith.  Therefore, references to that salvation in the epistles were theologically abbreviated to justification by faith.  It was perfectly understandable to those to whom Paul and others were writing because of their common salvation experience.

Oftentimes, when Paul referred to justification by faith, he was contrasting salvation in Christ to attempting salvation by the works of the Old Testament Law, or some aspect of it (e.g., Galatians 3:21-29).  He, therefore, stressed that Christians are justified by faith.  Theologically speaking, faith refers to our confidence in the salvation provided by Christ as opposed to reliance on any other means or any additional means.  Paul never meant that we are justified simply because we believe in the Person of Christ.  This is clear by what we observe of actual Christian salvation in the book of Acts, including Paul’s own conversion (Acts 9; 22:16) and ministry practice (Acts 19:1-6). 

Faith in Christ means three things in the Christian era:

1/ Faith in Jesus as the long-awaited Jewish Messiah.

2/ Faith in His atoning sacrifice for our sins.

3/ Faith in what Christ prescribed for salvation. 

The principle of salvation in the New Testament is faith in Christ (John 3:16; Acts 16:31; Ephesians 2:8-9).  That is not the plan of salvation but it is the principle of salvation.  Justification by faith in Christ simply means that we are saved by what Christ prescribed for salvation rather than by any other means.  Acts 2:38 is the plan of salvation because the tenets expressed therein were mandated by Christ in His Great Commission.  The Great Commission is a mandate.  Therefore, the tenets of salvation that are contained in it are mandated by Christ for use in evangelism.  On the Day of Pentecost, Peter spoke as a commissioned minister and preached the plan of salvation that every New Testament minister is commissioned to preach. 

Acts 2:38 is how we are justified by faith.  And all the examples of salvation in Acts bear it out. 

We’re thankful for every soul saved throughout redemptive history.  And the case of the thief on the cross displays the tremendous grace and mercy of God in that it involved a notable criminal, at the end of his life, calling out for salvation at a time when Christ was enduring unimaginable suffering for the sins of the world.  It’s comforting to know that God, at all times, is merciful to all persons.

The famous thief on the cross is usually cited as providing sufficient basis for someone believing in Christ to be able to legitimately claim salvation today.  In actuality, the only thing someone may personally claim from the example is that, had he been there at that time instead of, or along with, the thief, he could likewise, expect salvation.  That’s because God is merciful at all times to all persons, respecting none.  But the fact is that we’re not there, but here.  In a similar way, if we were with the faithful people of God at the time of the Exodus, we could have been emancipated from Egypt just as those we read about were.  But the fact is, we are not there, but here.  In addition, had we been following Joshua, we could have gone into the Promised Land, too.  But, again, we were not there, but here.  We could go on citing many other situations throughout redemptive history.  But the point remains, we were not there, but here.  We are in the Church age. 

The point of bringing up these examples is to show that redemptive history was an ongoing process, ever leading to, and culminating in, the Christian era.  The thief on the cross was the last recorded soul to be saved prior to that era, which began on the Day of Pentecost.  We are living in the New Covenant and can only be saved by its terms. No other means is necessary, or is offered to us.  People often erroneously think that they can choose an example of salvation from anywhere in the New Testament and apply it to themselves.  That simply is not so.  Regard must be paid to the specific dispensation in which we live.  (A dispensation is a definite period of time in redemptive history in which God “dispenses” a specific means for souls to be saved.). In the Church age, that means is Acts 2:38.  For this reason, the thief on the cross is not an example of Christian salvation.

Legalism is a system of salvation that depends on keeping certain laws or mores, by which a person can be judged good or bad.  It can be referred to as works-based since it involves doing good works or deeds.  It’s not uncommon to hear of someone who has recently passed away as being now in heaven because, while on earth, he or she was a “good person”.  That basis for judgment is a form of legalism. 

The Old Covenant was a legal system of 613 laws, all of which were to be kept.  Of course, no one could do that perfectly, so God, in His mercy and goodness, along with the Law, also provided a sacrificial system by which the offending, but penitent, Jews could obtain mercy and regain standing with God.

The New Testament, in contrast, is a system of faith in Christ.  That does not mean that it is a system of mere faith in Christ, as though just “believing in Jesus” is sufficient to save someone.  Faith in Christ involves obedience to Him (Hebrews 5:9; Acts 5:32).  It means that we believe in Christ as the Messiah and depend on His atonement for our sins, which we believe to be efficacious for our salvation.  Such salvation is offered to us through tenets of faith, to which we comply in faith-inspired obedience.  They involve repentance, baptism in Jesus’ name, and the infilling of the Holy Ghost.  They are necessary for salvation as indicated by Jesus in His Great Commission (See Post 14).  They were stated as imperative on the Day of Pentecost (Acts 2:38-39). 

Some people deny the tenets of salvation because they say requiring them would make Christian salvation legalistic, or, dependent on works.   But obeying a command of Christ which He ordained for salvation is not legalism or a condemned work.  It is actually an act of faith because it trusts what Christ says.  Obeying Christ’s word is faith in Christ.  Disobeying it is unbelief or rejection of Christ. 

Some people think Christian salvation cannot involve any kind of human effort.  That’s just unreasonable.  It would mean that a person couldn’t even make a decision regarding Christ because even that involves human effort.   Jesus said belief itself is a work (John 6:29).  But it certainly is not a condemned one.  Free will involves decision.  And making a decision is human effort.

Bedsides this, the tenets of salvation are commands.

Repentance is commanded (Luke 13:3,5; Acts 2:38; 17:30).

Baptism is commanded (Mark 16:16; Acts 2:38; 10:48).

Receiving the Holy Ghost is commanded (John 20:22; 3:5; Romans 8:9). 

Obeying Christ’s commands is a necessity, not legalism.  Obeying them does not take away from what Jesus did for us on the cross; it honors Him for it.  Faith in Christ means that we are trusting what salvific means Christ has provided for us rather than trying to achieve salvation by our own means.  Obedience to His commands is never reliance on self-effort.  It is absolute faith in Him and what He prescribed for salvation.  There is not a better expression of faith (James 2:17-20). 

Paul wrote the book of Galatians to counter the error of legalism that had crept into the Church.  He didn’t disparage the tenets of salvation, which the Galatians had obeyed (Galatians 3:27), but he condemned their addition of circumcision for salvation as though the tenets Christ provided were insufficient.  That is legalism— adding another feature to Christ’s tenets of salvation. 

People who represent Gospel tenets as legalistic usually also oppose attempts at personal holiness as also being legalistic.  Holiness is a New Testament command of God just as it was in the Old Testament (Leviticus 11:44; 1Peter 1:15-16).  And holiness plays out in practical ways.  The New Testament itself touches upon elaborate hair styles, expensive dress, adornment, and modesty (1Peter 3).  It, thereby, gives principles of practical holiness to be maintained by the Church throughout history.  It is not legalism.  It is personal consecration to God, which is necessary to see God (Matthew 5:8; Hebrews 12:14).  Paul asserted that we are to walk in the Spirit so as to not fulfill the lusts of the flesh (Galatians 5:16).  Even Church attendance is required in the New Testament (Hebrews 10:25).  Is the New Testament, then, legalistic?  Not at all.  There is appropriate behavior that accompanies salvation (Hebrews 6:9). 

There are really two main overarching imperatives in the Christian era:

1/ Be saved.

2/ Be holy. 

The beauty of the New Testament over the Old is the very distinction it has to make us holy.  The Old Testament was too weak to be able to do this (Romans 8:3-4).  That’s why sacrifices were continually made.  Once forgiven, the offerers of the sacrifices would return to sin, creating the need for another sacrifice (Hebrews 10:1-2).  But, when we were born again, we received a new nature, one by which we’re enabled to live above sin.  That’s the whole purpose of regeneration.  And that’s why Christ only had to die once.  He died to “put away sin” (Hebrews 9:26).  He puts away our sin when we’re baptized in Jesus’ name.  And, by walking in His Spirit, we live new lives (Galatians 5:16; Romans 8:4; Ephesians 4:22-24; 2Corinthians 5:17).  This is the fulfillment of Ezekiel’s prophecy that God would give us a new nature and new heart.  Ezekiel further said that, by His Spirit in us, God would cause us to walk in His statutes and judgments (Ezekiel 36:25-27).  

Though new birth in Christ has produced a cataclysmic change in our lives, we are not yet perfect.  So, in the event of personal sin as we walk in the light and make our journey toward heaven, Christ is our advocate and cleanses us from all sin (1John 1:7-2:2).

Be ready.  Christ is coming back for His Church that has fulfilled the tenets of salvation and that is living holy (Ephesians 5:27). 

Be careful when asking a biblical question that is worded that way.  It may reveal that you just don’t want to believe something.  The Bible rarely says things just the way a person demands that it does in order to believe it.  The Bible, rather, is a book that needs to be properly studied to ascertain its truths (2Timothy 2:15).  It typically yields its truth to hungry and honest hearts more so than forcing itself upon us.  This is nearly always the case in its most important doctrines.  And, it may not reveal everything topically all in one place.  Teaching may be derived from Scripture here and there (Isaiah 28:13).  In addition, sometimes the Bible showsthings rather than says things.  It often teaches from examples (1Corinthians 10:11).

When sound and diligent study is not applied to Scripture, misinterpretation ensues.  Scriptures, misinterpreted and misapplied, have been used to support the strangest ideas.  Even popular doctrines— some regarding salvation— have only an intellectual veneer to support them. 

A more suitable question than the one that is the subject of our heading is, “What does the Bible say about…?”  A question framed in that way suggests that the person actually wants to know what the Bible says.

We can certainly say that everyone has sinned and does sin.  The only exception was Jesus Christ. 

People sin because, since the fall of Adam and Eve, human nature is sinful.  That means people are sinners by constitution.  People are not sinners because they sin but they sin because they are sinners.  That’s why Jesus came— to save sinners, to regenerate them and change their constitution.  He came to make us holy.  Unless we are made holy, we will not be able to live with Christ in heaven (Matthew 5:8; Hebrews 12:14).

Here’s the difference between saved and unsaved persons: People who are genuinely born again of the water and the Spirit, as Jesus described to Nicodemus (John 3:5), the fulfillment of which we see on the Day of Pentecost (Acts 2:38), receive a new nature (2Peter 1:4).  Our old man is buried in baptism in Jesus’ name.  And when we receive Christ’s Spirit, evidenced by speaking in tongues, we are born again.  New life is imparted to us.  We become new creatures (2Corinthians 5:17). 

Once a person has been born again, his life should be vastly different, as relating to sin.  He does not continue in his old sinful ways.  A cataclysmic change occurs in his life, which is evident to others.  Christ’s Spirit abides within and empowers the person to live above sin (Romans 8:2).  However, this doesn’t mean he is perfect yet.  The Bible acknowledges that a Christian may sin.  See 1John 2:1-2.  “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”  But saying “if”, not “when”, here, John expresses the experience of sin in the case of the redeemed as the exception rather than the rule.  But, if sin occurs, we still have the advocacy of Christ to cleanse us.

In Scripture, this regenerated person is no longer described as a sinner, even though the sin nature is not yet entirely eradicated.  But the saved person is designated a saint because the sin nature is in the process of being subdued by the greater power of God’s Spirit within (Galatians 5:16-17; Romans 8:2-4).  We call this process sanctification.  The process will be complete when the sin nature is totally eradicated at the Rapture when our bodies are changed (1Corinthians 15:51-58; Philippians 3:21).  That future event is known as our glorification (Romans 8:30).  Because we are on this prevailing course of total sanctification, we are called saints from the point of conversion.  Perfection is our certain destiny so the Bible calls us by that certain outcome.  We are, thus, denominated saints.  But when we get to heaven, we will be fully constituted saints.  There will no longer be the possibility of sin. 

The simplest way to understand Matthew 28:19 is to realize that it was a command given to the Apostles by Jesus and that it was fulfilled by them in the book of Acts two thousand years ago.  Therefore, it’s not so much a question to us as to how to interpret it now as it is to see how they interpreted it and then follow their inspired Apostolic example (John 17:20).  All their baptisms were done in the name of Jesus (Acts 2:38; 8:16; 10:48; 19:6).  That shows us how Matthew 28:19 is to be fulfilled.  

Another point to realize about the formula given by Jesus for baptism is that Matthew 28:19 is not to be considered alone.  In a later instruction, Jesus made it clear that baptism was to be administered in His own name (Luke 24:47).  This is how the Apostles knew what Jesus intended in Matthew 28:19.  Most people who insist on using Matthew 28:19 by simply repeating the titles of Father, Son, and Holy Ghost never take into consideration Christ’s later teaching in Luke or the Apostles’ fulfillment of the command in Acts.  The matter is really that simple. 

There is another short lesson about Matthew 28:19 on this website posted on the Salvation Bible Study  page, lesson 11. 

It’s surprising to learn how incorrect people’s understanding is of God’s grace.  It’s often perceived as a simple and handy Get Out Of Hell Free card without having to do any more than believe in Jesus. 

Now the grace of God is a wonderful thing.  It could even possibly be described as a 

Get Out Of Hell Free card because, apart from the grace of God, no person would have anything to look forward to but hell.  Our salvation rests completely and solely on God’s Grace. 

But all important biblical concepts are necessarily defined in God’s Word.  Grace is no exception.  That pertinent definition is located in Titus 2:11-15.  It involves salvation that denies evil and results in holy and righteous living coupled with a great anticipation of the soon coming of the Lord.  The grace of God doesn’t overlook sin; it eradicates it.

Acts 2:38 is the salvation provided by the grace of God.  It involves total remission of sins and the regenerating power of God’s Spirit.  The Bible does not contain anything more gracious. 

Wouldn’t a good, all-powerful God rid the world of all the evil?

This is one of the oldest and most oft-repeated arguments for atheism.  In fact, some atheists think it seals their case and proves there is no God, at least not a good and powerful one.  It often takes the form of the following simple syllogism:

Premise 1: If there is a God Who is all-good and all-powerful, He would rid the world of evil.

Premise 2: Evil exists.

Conclusion: Therefore, there is no God. 

Fault with this logical syllogism lies in both premises.  

The fault with premise 1:  How can it be known that God would have chosen the course stated in the first premise and would not rather have chosen another one for dealing with evil?  How do we know that He is not actually ridding the world of evil in a way unknown to us?  And, how do we know that God doesn’t have a transcendent reason for allowing evil to exist?  The mind of God is infinite.  How can infinitesimal creatures even come close to analyzing His wise judgments (Isaiah. 55:8)? 

There are at least two biblical reasons that evil is allowed to exist presently:

1/ In Jesus’ parable of the wheat and the tares, He gives one reason for allowing evil persons to continue.  They are often necessarily intertwined in the lives of others, perhaps as parents, or children, or employers, etc.

2/ The possibility to commit evil serves in the realm of human probation.

Probation involves the exercise of free will.  Life on earth is a kind of proving ground where individuals choose between good and evil.  This is so that people may freely manifest themselves (John 3:19-21; 1Corinthians 11:19), which will affect their eternal destiny.  Free will is only possible in a realm of choice.  People must be able to choose between good and evil.  For example, Adam and Eve were presented with evil.  They didn’t have to choose it but it was an option.  Had there been no ability for them to choose, there would have been no meaningful way for God to know they were true to Him. 

The fault with premise 2:  Evil exists but does it exist temporarily or permanently?  Present existence of evil is not proof that God is not dealing with it and overthrowing it.  The human drama involving evil has not yet fully played out.  Therefore, premise 2 is not a sound argument against the existence of God. 

Premise 2 refuted: Evil exists but it is not unchecked, proving God’s handling and eventual eradication of it. 

The Bible makes it clear that evil is de facto and short-lived.  It shows the end of all evil in the final judgment of God.  God has chosen to deal with evil in four profound ways:

1/ Through a moral and biblical standard of good and condemnation of evil.

God promotes virtue in nature (Romans 1:18-20) and in His Word.  And, even though people can choose evil, it is condemned, indicating it is not above the sovereignty of God. 

2/ Through divinely instituted human justice (Genesis 9:6; Romans 13). 

This provision comes through human government, which chiefly exists to protect its citizens.  This divine provision therefore proves that evil is not allowed by God.  Even though people can choose it, evil is condemned and punished, showing God is in control of it.  

3/ Through Calvary (1John 3:8).

Calvary was God’s first response to evil.  It was planned from the foundation of the world and was enacted at the first occurrence of human sin (Revelation 13:8; Genesis 3:15).  Christ eventually came to suffer the penalty of our sins on the cross.  It was God’s most gracious handling of evil, showing Him merciful and just at the same time (Romans 3:26).  He has thereby given a space for His mercy to rejoice over judgment for the salvation of our race (James 2:13).  That is why the wheels of justice upon our rebellious planet have moved so slowly (Ecclesiastes 8:11). 

4/ Through the final judgment of God, known as the White Throne Judgment. 

For those persons throughout history that did not avail themselves of the mercy of God, the final judgment of God looms.  This is when any and all residual embodied evil left in the universe will be cast into the Lake of Fire. 

In the end, God will be seen to have both mercifully and justly overthrown all evil.  Therefore, the presence of evil is not a sound premise on which to construct an argument against the existence of God because evil is being dealt with by the justice of God and is only temporary. 

Summation:

The follow-up question asked at the outset was: “Wouldn’t a good, all-powerful God rid the world of all the evil?”

Well, that is exactly what God is doing, in the most merciful of ways!  And it is precisely what God promises for us in the next world.  There will never be another interruption of evil.  Sin will be totally eradicated from the universe.  Peace and holiness will forever prevail. 

Let’s look at the syllogism again, but in the light of our brief study. 

Premise 1: If there is a God Who is all-good and all-powerful, He would rid the world of evil.

We have shown that He will rid the world of evil, making the premise invalid.

Premise 2: Evil exists.

Evil only exists temporarily.  God is handling it in His unique way in order to save souls.  Therefore, the premise is invalid. 

Conclusion: Therefore, there is no God. 

Wrong!  Therefore, the inverse of this syllogism is true.  There is a God. 

The significance for us

God will decisively and effectively handle all the sin in the universe. With our race, 

God has two ways to deal with it:

1/ Through Calvary

Jesus’ death on the cross has underwritten all the means of God’s merciful redemption throughout redemptive history (Romans 3:25).  In the Christian era, we receive remission of sins through baptism in Jesus’ name (Acts 2:38-39; 22:16).

2/ Through Judgment

As previously stated, all sin that was not handled according to God’s terms of mercy throughout redemptive history will be cast into the Lake of Fire.

If people living today understood the efficacy of baptism in Jesus’ name for the remission of sins, which is clearly expressed in the black and white of God’s Word, they would not hesitate to avail themselves of this tremendous grace of God. 

9.19.20

With all the intense events of 2020 taking place before our surprised gaze, many— and not just religious people— are asking, “Could this be the last days/end of the world?”

Consider what 2020 has produced: An impeachment of our President, a deadly pandemic ushering in commercial, academic, and economic disaster, serious riots in the streets of our major cities, and now the death of one of our Supreme Court justices, Ruth Bader Ginsburg, sparking increased political tension in our country in a close election year.  Furthermore, a troublesome possibility of an undetermined election result looms for November 3, stirring even more unrest.  To my knowledge, our country has never before witnessed anything like this. 

Are we in the last days? 

From a biblical point of view, I think there are two perspectives from which to answer this important question. 

1/ This is not the end of human history because the Bible foretells the coming Millennial period, in which there will be peace on earth for a thousand years.  That will be preceded by the return of Jesus (the Rapture) and the much-dreaded Great Tribulation period so attested to in the Bible.  Therefore, based on these biblical facts, mankind will be living on earth for a long while to come.

The second perspective is more pertinent presently. 

2/ The “last days”/“end of the world”, to which we generally refer, is the period of time leading up to the Millennial reign.  It includes the days just prior to the coming of the Lord and the Great Tribulation.  I personally believe that recent events indicate we are in that time period.  That’s because these dramatic current events are coupled with other significant factors that relate to the last days, such as: the designated duration of the Church dispensation, global connection and interdependence, the technological possibilities of controlling human life on earth— financially and otherwise, etc.  Reading of end time events in the book of Revelation today makes them sound more feasible than ever— and just around the corner.  In earlier days, we believed the prophecies.  But today, unlike any other time in our lives, we can see how easily they can be fulfilled. 

I know there have been many predictions and expectations in the past two millennia of the “last days”/“end of the world”.  And, in every generation, present warnings of the imminency of “the end” are dismissed on this basis.  The Bible predicted that would be the case (2Peter 3:3-4).  But, to be sure, someone in some period of Christian history is going to experience the fact of the “end of the world”.  The Scriptures were not written in vain (James 4:5).  Though prophecy tarry, wait for it, we are told, because, ultimately, it will come to pass (Habakkuk 2:2-3; Hebrews 10:37; Matthew 24:35). 

What if we’re not in the “last days”? 

Even if these are not the “last days”, no one wastes his time by getting right with God.  If life on earth, as we know it, improves and the future is filled with peace and prosperity, that brightness still would not diminish the fact that each of us is mortal and must face our personal end.  That fact is universally known (Ecclesiastes 9:5).  But that moment is not known.  In face of this glaring reality, wisdom dictates that we be ready to meet our Maker (Amos 4:12), whether these are the last days or not. 

As mentioned previously, I personally believe we are in the curious “last days”.  I have believed this for some time, much prior to 2020.  I’m strengthened in my belief now.  But, either way, I want to be ready to meet the Lord, however that may occur for me.  I think the great benefit of the disturbing current events is that they are raising awareness of the certain, biblical “last days”, which may move otherwise busy and distracted people to consider their souls.  And that is a mercy of God.  

9.25.20

In short, idolatry is any unbiblical position about God or salvation.  In Old Testament times, it was most recognizable because it embraced pagan deities.  Evangelization of the world by Christianity has largely rid the world of conspicuous pagan idolatry but more subtle and sophisticated forms have taken their place.  In a strict sense, idolatry can be defined as any aggregate of preferred terms of religion or salvation that are not consistent with the precise teaching of Scripture.  In this way, present idolatry can be very “Christian” in appearance.  Simply put, false Christian doctrine, especially as regards salvation doctrine, is a form of idolatry since it denies the true plan of salvation (e.g., Romans 8:9). 

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The Stabilizing Aspect Of Covenant

Only covenant relationship with God is authentic and, therefore, it is indispensable.  It is the rule for living for God (Psalms 50:16-17).  True Christianity is according to covenant.  It has its authority in Old Testament prophecy (e.g., Jeremiah 31:31-34; Joel 2), the Great Commission of Christ, and its Apostolic enactment on the Day of Pentecost (Acts 2).  Idolatry, even if it involves the name of Christ, is non-covenantal because it is not bound to the covenant terms of Christianity introduced by its Founder, according to prophecy, and established at its inception. 

The Singularity Of Judaism

The reason Judaism was so unified and stable in its forms of salvation and worship is because of covenant.  The Jews entered into covenant with God in Exodus 19:1-8; 24:1-8.  They were told to keep the covenant.  Then they received from Moses the forms of their worship and sacrifices.  There was tremendous unity involving one Tabernacle, one priesthood, one High Priest, one rule for sacrifices, one passover sacrifice, one day on which to offer it, etc., etc.  Sure, the Jews backslid plenty.  They often turned away to idolatry but when they revived, they came back to the covenantal elements of Judaism (e.g., 2Kings 22:8). 

But Christianity has splintered into a thousand forms and some people think they are all legitimate.  What a contrast from Judaism!  How could the Old Testament shadow be so unified but the substance be so splintered?  The reason apparent Christianity is not unified, as Judaism was, is because of disregard for the distinct terms of its covenant. 

The Singularity Of True Christianity

True Christianity cannot change for the same reason Judaism could not change, namely, because of covenant (1Peter 1:23-25).  As stated previously, the covenant stabilizing Christianity was founded in the Old Testament, advanced by Jesus throughout His ministry, culminating in His Great Commission, and enacted by the Apostles on the Day of Pentecost (Acts 2:38-42).  The fact of Christianity being covenantal is the reason for the New Testament’s forceful statements of its unchangeableness (Galatians 1:6-9; 5:1-9; Jude 3; Ephesians 4:5, Hebrews 13:7-9, etc).   Idolatry, on the contrary, is whatever a person wants it to be. 

10.11.20

Can we Apostolics be wrong about Acts 2:38 being the Christian plan of salvation?

This question may be equivalent to the following way of reasoning: “Anyone can be deceived, right?  Then why can’t we?  And if we think so many people are deceived, how can we be sure we’re not?  The others probably think they’re right and we’re wrong.  How can anyone be sure he has the truth?” 

As we approach this question, let’s first assure ourselves that a person can know he has the truth.  This is according to Jesus.  He said a person can know the truthand the truth will set him free (John 8:32).  Having settled that important matter, let’s proceed with reasoning through our question.

Hasn’t everyone been deceived before— in some matter?  How can we be sure then it’s not happening to us now?  

It is true that anyone can be deceived.  We all have been fooled by someone or something before.  But that doesn’t imply that everyone is deceived all the time.  An honest person can be deceived.  We have all been the victim of lies.  But an honest person, upon hearing the reasons that support the truth compared with the reasons which support the lie, will come to see and believe the truth.  Because he regards truth, he will see through the lie and understand why it is untrue.  Solomon said so much.  According to him, everyone thinks he’s right, even the fool (Proverbs 12:15a).  But if an errant person will listen to sound teaching, he will be enlightened (part b of the same verse).  Thankfully, ignorance is easily remedied with instruction.

Many people don’t see the truth because they won’t listen to the reasons that support it.  They refuse to have their faith cross-examined (Proverbs 18:17).  By refusing to hear the biblical support for the truth, they prefer and embrace the lie and are, thus, willfully ignorant (2Peter 3:5).  There’s nothing more that can be done for them but to pray God mercifully deals with their stubborn heart.  This is what John referred to as the spirit of error, which will not be corrected (1John 4:6).  When this situation occurs, you have to conclude that, perhaps due to pride, their current preferred position is more important to them than God’s truth.

Sadly, in salvation matters, the Bible assures us that many will be deceived (Matthew 24:5,11).  Many people will travel the wrong road in life (Matthew 7:13-14).  And many religious people will be lost (Matthew 7:21-23).  All of those are the teaching of Jesus, by the way.  While Christ predicted gloom for many, each reference either states or implies that some few would be saved.  As we previously noted, Jesus said some will know the truth (John 7:17; 8:31-32).  From this, we can infer that the truth is knowable.  And, if it’s knowable, then those who have it must know it.

But doesn’t everyone believe he is right? 

Sure, as we have pointed out.  But not everyone knows he’s right.  Many persons who believe they are right also believe many other people with differing views are right also.  They really don’t understand what makes a person doctrinally correct.  They can use a few Scriptures or human reasonings they believe support their view, or parrot what an influential teacher told them, but they can’t explain how their salvation position is right and how Acts 2:38 or any other position is not.  For a person to know he’s right, he must understand in a substantial way exactly how his position is right and also how other positions are false, not just believe that they are false. 

It takes some learning but, ideally, a person who comes to know the truth can prove his doctrine soundly, tying in both Testaments, and, at the same time, refute all erroneous views.  The Bible will not support more than one Christian plan of salvation (Ephesians 4:5) so he should want to be able to show how only what he believes is true.  He may be accused of being dogmatic for this strong position but it is the only way he can truly help an errant soul.  Jesus was the most dogmatic person to ever live.  Where would we be if He hadn’t been?

Some people may say that everyone is entitled to his own interpretation of the Scriptures. 

That position simply is not true.  The Bible actually teaches that everyone can come to the knowledge of the truth, if he wants to. (John 7:17; Matthew 13:12).  It also states that the Gospel is not hidden in God’s Word but radiates in Scripture (2Corinthians 4:3-4).  That makes each person responsible to know the truth by being open to it in his personal approach to God and when it is presented to him (Proverbs 1:20-33). 

Humbly, we say that there is a point at which darkness is replaced by light.  Knowledge supersedes ignorance.  Truth prevails over error.  This is the fact in every column of human progress, spiritual and secular.  In the secular realm, we have come, not just to believe 2+2=4, or that the earth is flat, but to understand and knowit.  By similar means of acquiring certainty, we understand the revealed plan of salvation.  No one is entitled to his own interpretation, just as in the secular realm of learning no one is entitled to his own math, or geography, or biology.  In both realms, there is one truth.  

1.3.21 

Does it matter which Church I attend? 

Following are two of the possible answers you may hear when asking this question.  

1/ The politically correct answer is: “No, it doesn’t matter which church you attend.  Any church— and even no church— is fine.  You are God’s child by creation and He loves you just the way you are.  There is nothing you can do to enhance His love for you.  And there is no particular church that will put you in better standing with God.  All churches are equally valid in His eyes.  If you desire to belong to a church, simply choose the one that best suits you.  That’s why God has so many different kinds of churches— because there are so many different kinds of people.  Do what suits you and leave the matter there.” 

2/ The biblically correct answer is that, in our natural sinful state, we are enemies of God (Romans 5:6-10) who are lost and in dire need of salvation (Matthew 23:33; John 3:5).  Christ instituted His Church for the purpose of saving souls.   Ministers are Christ’s ambassadors who have been charged with preaching the singular saving message of the Gospel (2Corinthians 5:18-20).  The Church age was inaugurated on the Day of Pentecost.  The Gospel’s saving message was established on that day (Acts 2:37-42).  Therefore, it definitely matters which Church you attend.  Any Church that does not preach the same salvation tenets as were introduced on the Day of Pentecost preaches a false salvation message, however many other things it may teach correctly. 

Salvation is the most important business in the world.  

The precise tenets of salvation introduced on the Day of Pentecost cannot be excluded because they involve the most basic and vital aspects of salvation— the remission of sins, which comes through water baptism in Jesus’ name, and the abiding presence of God’s Holy Spirit, which comes through Spirit baptism, evidenced by speaking in other tongues (Acts 2).  Therefore, any church or belief system that denies these articles of faith denies remission of sins and the Spirit of Christ, without which, there is no salvation (John 3:5; Romans 8:9; Hebrews 9:22 implies that remission of sins is necessary for salvation).

We must own revealed light. 

If God has revealed the truth to you about salvation, don’t risk missing heaven by attending a church that doesn’t believe the truth.  There is no greater point of error for a church to be in than in matters of salvation doctrine.  Darkness in that area is grave.  We all have an obligation to walk in truth and in light (1John 1:5-7; 2John 4; 3John 3-4).  Truth and error, and light and darkness, cannot coexist (2Corinthians 6:14).  It is God’s declared will that we come out of darkness into His marvelous light (2Corinthians 6:17; 1Peter 2:9; Psalms 4:3).  

An Apostolic person cannot honor God in a non-Apostolic church.  And, he cannot help those in the church he attends if he himself is not walking in the light with the true people of God.  How could he influence anyone else to do better than himself?  What’s more, Apostolic Churches need the support of every true believer.  Misplaced loyalties cause the Kingdom of God to suffer. 

Coming to the knowledge of the truth is the very greatest evidence of God’s grace in one’s life (1Timothy 2:4).  He should, therefore, walk worthy of the Lord unto all pleasing, including being faithful to the Church that Christ instituted.  Faithfulness to Christ’s Church equates to faithfulness to Christ.  

There are two over-arching imperatives in the New Testament, namely be saved (Acts 2:40) and be holy (1Peter 1:15-16).  Together, the two are a unit because they comprise the bonafide and verifiable recovery from the Fall (Ephesians 2:1-10; Hebrews 6:9).  Along with being biblical, this is also logical.  If the Fall of mankind plunged us into the abyss of sin and corruption, then recovery from the Fall should involve remission of sins and regeneration of the old nature, resulting in a new man (Ephesians 4:22-24; Romans 12:1-2; 1Corinthians 6:9-11; 2Corinthians 5:17).  In other words, salvation should restore us to being upright again according to God’s original design for our race.  This is, in fact, the salvation Christ died to bring us and is the very essence of Christianity (1Thessalonians 4:7).  Those who humbly receive it become a part of Christ’s blood-bought, Spirit-filled Church.  They have taken on the name of Jesus in baptism and make up the Bride of Christ.  They are the true evangelism force of Christianity who have obeyed the saving tenets of the Great Commission and faithfully represent Christ’s Gospel to the world (Revelation 22:17).  

In short, obedience to the plan of salvation revealed on the Day of Pentecost (Acts 2:37-39) and walking daily in the Spirit (Galatians 5:16; Romans 14:17; Ephesians 5:9; Jude 20-21) is what Christ requires for us to be in the Rapture of His glorious Church (Ephesians 5:27).  I think the Apostle Paul expressed this most succinctly in 2Thessalonians 2:13.  “But we are bound to give thanks always to God for you, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” 

I wish everyone believed and taught the fulness of the Gospel message so that more souls would be ready for the Rapture.  But you can be ready.  I hope you will find an Apostolic Church.  You can’t afford to miss the soon coming of the Lord.  The Rapture is not just a means of escaping the worst events ever to come on the earth (Matthew 24:21; Revelation 9:6), it will be the greatest moment imaginable, when the saints of the ages meet their Lord in the air and go off to live with Him forever in the Holy City.  It is our hope (John 14:1-3; 1Thessalonians 4:13-18).