What is a quiet time?

Quiet time. Morning devotional. Silence and solitude. Biblical meditation and prayer. Many phrases can describe the few moments each day that followers of Christ spend in intentional time communing with God in prayer and Scripture intake. A flourishing Christian life is one in which prayer actually characterizes all of life (1 Thess 5:17) and in which the Word of God provides nourishment (Deut 8:3). But one does not arrive at this kind of communion with the Father by accident. Like Jesus, we must take time to withdraw from busyness and distractions to be refreshed and renewed with the Holy Spirit (e.g., Mark 1:35).

Most of us know we ought to have a daily quiet time. Many of us truly desire to commune with our gracious God and experience life with him. But what should that intentional time with the Lord look like? While there are certainly some wrong ways we could attempt this — for example, mirroring the goals and practices of Eastern religions — there is no one right way either. Still, a guide may be helpful to enrich your time with the Lord. Consider following this process to deepen your quiet times.

Five Ps of Quiet Time

Prepare

Find a comfortable and quiet place and remove as many distractions as possible. Take a couple of minutes to quiet your mind and body. Take a few deep breaths to intentionally slow down, preparing to be with Jesus. Ask the Holy Spirit to open your heart and mind so that you would be receptive to his transformative grace in your life.

Partake

If the Word of God is like our bread, then we are invited to partake. We receive it with gratitude, humbly asking God that we might have ears to hear and eyes to see. With this posture, read a passage of Scripture slowly.

Pay Attention

With eyes enlightened by the Holy Spirit, begin to look more closely at the text. What do you notice? Ask yourself things like:

• Who? What? Where? When? Why?

• What’s the author’s intended meaning to the original audience?

• What’s happening in this passage? What’s emphasized, repeated, or related?

• What is the movement of the text or its train of thought? How does each phrase or thought connect to the next? 

• What do specific words mean?

• What does the text say about God (e.g. His attributes, desires, promises, commands)? About humanity?

Ponder

Moving past observation, become aware of God’s loving presence and read the passage again silently. Notice how He might be speaking to you. Dwell on a single word, phrase, or theme that jumps out at you. Consider these questions:

• What has connected to my heart or mind (e.g., a characteristic of God to be grasped, a command to be obeyed, a comfort to be savored)? Try to narrow your focus to one thing. 

• Open up your imagination: What would it have been like to experience that event or to be among the first hearers of the text?

• Think deeply about it. Let your mind explore every facet of that idea, word, characteristic, or image. What does it really mean? Why is it expressed in that way? What else does Scripture have to say about that?

• What might God be showing me? How might he want me to respond? How does He want to transform my heart, thinking, habits, and/or relationships?

Pray

If God has brought something to mind through the text, talk with him about it. Praise him or thank him. Confess sin to him. If you are confused, conflicted, or frustrated, ask him to bring clarity and peace. If you have questions, ask him about it. Take this time to be with the Lord.

(Bonus) Journal

Write down something from your quiet time. That might include some observations about the text or some of your ponderings, questions you have, what you believe God is speaking to you through the Word, a practical response you feel inclined to make, or a prayer.

Is My Child Ready to Be Baptized?

Baptism is an important — essential, in fact — part of the Christian life. As children see baptisms occur and begin expressing their love for Jesus and asking about being baptized, parents must work through the question, Is my child ready to be baptized?

There’s two pitfalls we hope to avoid in this process. The first extreme would be to deny all children the rite of baptism because they are “too young” and so squelch their budding faith in Christ. The second extreme would be to baptize every child who admits of the least interest in Jesus and so give false hope of salvation. (The unfortunate number of youth and young adults who walk away from Christianity, having been baptized as children, warn us against this.) 

Instead, the elders of TPC, as those entrusted with guarding and nurturing this flock of Christ, hope to use charitable discernment when choosing to baptize children within our faith family.

What is baptism?

This question must be answered first of all. Baptism is not simply a cultural or family tradition. It is not an act of self-expression, something we do purely because we feel like it. And it does not save anyone in itself. Rather, it is the proper response to saving faith in Jesus Christ that welcomes us into the covenantal community. The TPC Statement of Faith puts it this way:

Because entrance into God’s covenant community (i.e., the church) is now based on faith in Jesus and repentance, and not on birth as it was for the Old Testament people of God, baptism is open only to those who confess that Jesus is their Lord and Savior and pledge their loyalty to the triune God alone. 

When exercised in faith, God uses baptism to unite us to Christ in his death and resurrection and to seal us as his own, welcoming us into his family.

How can I tell if my child is ready?

First, does your child demonstrate faith? Saving faith is a gift of the Holy Spirit, founded on the promises of God, by which we come to know, commit to, and rest in the goodness and faithfulness of God towards us in Jesus Christ. You can ask your child these kinds of open-ended questions:

• Check for gospel understanding: What is the gospel? Why did Jesus have to die on the cross and rise again? What does that mean for you?

• Check for gospel commitment: What does it mean to confess that Jesus is Lord? How are you submitting your whole life to him?

• Check for resting in the gospel: How do you respond when you are afraid or worried, frustrated or angry? How do you respond when you sin or mess up? 

Second, has your child shown a willingness to repent? In your estimation, are they actively putting off sin and growing in the fruit of the Spirit (Gal 5:22-23)?

Third, what is your child’s motivation? It is unfortunately true that children sometimes want to be baptized for less-than-biblical reasons (adults too, for that matter). Perhaps they feel pressured by you or someone else or simply feel that they are “supposed” to. Again, asking open-ended questions can be helpful:

• Why do you want to be baptized?

• What does baptism do?

• Are you willing to publicly share your story of grace?

What are the next steps?

Step 1:

If you believe that your child is ready to take the next steps of faith and be baptized, OR if you’re unsure if they’re ready but would like some resources to help teach them about the gospel and baptism, we’d like to give you two workbooks to walk through together with your child.

1. What about Baptism?: A Guide for Kids (and their Parents) by Duane S. Montague

2. Baptism Guide: TPC Kids Version

Fill out this form to let us know that you’d like to pick up these two free resources.

Step 2:

If, after you’ve gone through these workbooks, you believe that your child is ready to be baptized, email our Bigs and Students Minister Andrew Prahl. He’ll schedule a time to chat with you and your child to ask a few questions about your child’s faith, repentance, and motivation; hear your child’s story of grace; and chat about Step 3.

Step 3:

Because we are called to share what God has done for us, we invite all who are baptized to share their testimony at the baptism service. This is an amazing opportunity to share the gospel with those who have not placed their faith in Jesus, either in the audience or those passing by. We find that for the sake of nerves and clarity, recording a video testimony to play at the baptism service is extremely beneficial. We invite your child to schedule a time to record their story of grace.

Step 4:

You, a TPC minister, or a baptized Christian who helped lead your child to faith in Jesus will baptized your child at the next Spring or Fall Baptism Service!

The What, Why, and How of Fasting

Fasting is one of those practices that Christians know about vaguely and know that they’re probably supposed to be doing it, and yet don’t really do it. The following article hopefully demystified this critical spiritual discipline.

What is fasting?

Simply put, fasting is choosing to abstain from food for a set period of time for spiritual purposes. In the Bible, a fast, like a feast, was a response to a sacred moment, but specifically moments of redirection or major life change, of awareness of sin, or of tragedy. Because biblical fasts vary in frequency and duration, and even in what foods are abstained from, God’s people have freedom in practicing a fast.

That being said, the Bible does give us some insight on what fasting should look like. For example, in the Old Testament, God often called his people to particular times of fasting (e.g. Ezra 8:21, Nehemiah 9:1, Joel 1:14). Individuals also engaged in one-time fasts as well as recurring fasts. King David, for example, fasted on behalf of his sick child (2 Samuel 12:16), a clear case of a one-time fast. Consistent times of fasting had also developed by the time of the prophet Zechariah (Zechariah 8:19).

As far as what foods to fast, the only indication we have occurs in Daniel 1:12 and Daniel 10:2-3. In the first case, Daniel ate only vegetables (and probably fruits) and drank only water. In the second case, the prophet says that he "ate no delicacies, no meat or wine entered my mouth." Although two separate occasions, these criteria are often combined and called a "Daniel fast," in which only water, fruits, vegetables, and whole-grain foods are consumed. We believe that this gives believers freedom to undertake other non-absolute fasts as well. Often, however, biblical fasting refers to abstaining from all food, only drinking water, such as Jesus' fast in the desert. 

The Bible does not set a specific time limit on fasts, allowing a believer to fast anywhere from one meal to three days or more. A fast of more than three days will often include some type of sustenance, however.

Why should you fast?

The Bible asserts a strong connection with the mind and the spirit. This is why, for example, we are told to worship God with both. The spiritual can affect the physical, and the physical can affect the spiritual. Fasting subjects our natural appetite for sustenance, and in so doing, allows our spirit to break from wordly concerns and focus on our relationship with God.  

As Richard Foster notes, Jesus' first teaching "about fasting dealt with the question of motive.” It is easy to make fasting about ourselves, but the purpose of fasting is to more fully know our Creator. It's about Him. So before beginning a fast, you must ask yourself: Why am I doing this? If your answer is because you want to lose weight or because it will somehow make you more holy or because you hope to bend God's will to fit your own, you need to seriously reconsider your fast.

Although the primary focus of fasting is to know God more by having our will come into line with His, God also accomplishes many other things through fasting. He often reveals to us the ways in which we disregard His commands. David tells us that he "humbled [his] soul with fasting" (Psalm 69:10)l; God revealed to David his own pride. Similarly, Jesus reminds us that food is less important than doing God's will. In John 4:34, Jesus says, "My food is to do the will of him who sent me, to accomplish his work." Through fasting, we can more fully understand that we have a Sustainer greater than any food source.

In a consumer-focused culture, giving up something, especially something as basic as food, seems rather pointless. It's not as if eating intrinsically inhibits your prayer life or your ability to worship God. However, when you purposefully abstain from this basic necessity, the Spirit trains your will, enabling you to resist sin more effectively. In fasting, your prideful self begins to break down, and you are better positioned to be filled with the fullness of Christ.

How should you fast?

Although the Bible does not give us clear instruction on how to fast, there are some practical principles we should be aware of that many ancient cultures (and some current cultures) were quite familiar with. For example, if you have never fasted, it's best to ease into it. Abstain from one meal or two consecutive meals. Drink plenty of water and consider drinking fresh fruit juices. Also consider beginning with a partial fast, such as the Daniel fast, before undertaking a complete fast.

It is also generally a good idea to ease into and out of a fast. Start by removing sugary foods/drinks and caffeine out of your diet a day or two in advance of your fast. Because your stomach will slightly shrink during a fast, it is important to slowly reintroduce solid foods into your regimen. (You can find practical guides to fasting here and here.)

However, you must remember that fasting should be undertaken first and foremost as a spiritual act. As you fast, spend extra time praying, reading God's Word, and praising Him.  Otherwise, a fast only serves the purpose of making you feel uncomfortable. 

One last note, remember that Jesus said that fasting is between you and God (Matthew 6:16-18). Because of this, showing obvious signs of discomfort to others only hurts you. It makes it appear as if you are only fasting to be recognized by others as somehow more holy.  However, this does not exclude you from telling someone else that you will be fasting in order that they might help hold you accountable. In fact, it is a great idea for spouses and friends to join together in fasting and prayer in order to encourage one another.

Although this can be a tough discipline, we pray that God use this discomfort to speak into our lives. 

If I was baptized as an infant or a young child, do I need to be baptized again?

This question inevitably arises with each round of Covenant Partnership classes or as a Baptism Service draws nearer. Therefore, it seems right to the leadership of TPC that we set out more explicitly the counsel that we often give to those asking this question.

On Re-baptisms

The Parks Church does not believe that “re-baptism” is a biblical category. In the New Testament, we do not see, by example or teaching, Christians who have rightly stepped into the waters of baptism once doing so again. The reason is simple:

Baptism “signifies and seals our adoption into God's covenantal family, our cleansing from sin, and our commitment to belong to the Lord and to his Church” (TPC Catechism). To undergo baptism a second time proclaims that you once were united with Christ, freed and cleansed of sin, and adopted into the family of God but that you came again under the mastery of sin. Jesus, you are proclaiming, lost one of his own, which he explicitly says he cannot do (John 10:28-29). Moreover, as the writer of Hebrews states the case, you would be “crucifying once again the Son of God” (Hebrews 6:6), another impossibility.

On Invalid Baptisms

When the New Testament commands or depicts baptism, faith and repentance always precede the action. Justification of our sins and union with Christ — that which baptism “signifies and seals” — does not occur without them (e.g., Mark 1:5; Acts 2:38; 2:41; 8:12-13; 18:8; Galatians 3:26-27; Colossians 2:11-12; Romans 6:3-4; 1 Peter 3:21). Therefore, The Parks Church believes that baptisms that occur without the presence of faith and repentance are invalid. They do not follow the biblical teaching or model of the sacrament.

For that reason, it is right to encourage someone who was baptized invalidly to be truly and rightly baptized for the first time. This, we believe, would not be an instance of re-baptism but of valid baptism.

Some Additional Questions

“So when I was sprinkled as an infant, that Didn’t count?”

On the whole, we would answer, “No, because faith and repentance were not, and could not have been, present, that was an invalid baptism.” We concede that historically the Church has practiced infant baptism. Records in the first few centuries after Christ reveal both infant and adult baptisms. On the one hand, many hold infant baptism for poor, theologically unsound reasons. But on the other hand, some Bible-believing, gospel-trusting Christians make well-reasoned arguments in favor of this practice (though we find these arguments ultimately to be lacking, as exhibited here). Some in this camp admittedly have a conversion experience later in life while others claim that they cannot point to a time when they did not trust in Jesus. 

In all cases, we will always encourage a believer to be rightly baptized for the first time following the presence of faith in Christ and the evidence of repentance. Only in the latter instance — a sound biblical case for infant baptism and a lifetime of following the Lord — would we not press one to enter into the waters of baptism. When a conversion experience and the fruit of repentance can be recounted after being baptized, however, it would seem to be the case that faith was not present at the time of baptism, thus invalidating the sacrament.

“I was baptized when I was six. Did that count?”

The answer may be yes or no depending on the context. Here are a few considerations:

If you were baptized out of a sense of obligation or pressure, whether implicit or explicit, the baptism was invalid. This is perhaps the most black-and-white instance of child baptism. Faith and repentance were in no way present.

The amount of faith or depth of understanding you had as a child when you were baptized is largely irrelevant to this issue. Some doubt the validity of their baptism because they wonder if they really trusted in Jesus then. Others, after coming to see the beauty of the gospel more clearly, doubt whether they understood it all as a child stepping into the waters of baptism. 

In the first case, we must remember that it is not the amount of faith that saves us but the object of our faith. Even a feeble trust in the Lord saves, not because of the weakness of the faith but because of the strength and power of our Savior. A baptism undergone with little faith is valid so long as that faith is placed in Jesus Christ.

In the second case, no matter at what age you were baptized, it should always be the case that, as you continue to walk with Christ, you will gain a greater knowledge of the gospel. You almost certainly, whether you were baptized at age six or sixty, did not have a full picture of the gospel at that time. Indeed, Paul says that all of us know only in part and will only fully know at the end of time (1 Corinthians 13:8-12). Again, it is Christ who saves, not any capacity or attribute in yourself.

The evidence of your life post-baptism is relevant to the issue, though not conclusive. “Each tree is known by its own fruit,” Jesus affirms (Luke 6:44). If the trajectory of your life following your baptism as a child veered far from God, if you were in open rebellion against him, it is likely the case that the seed of true faith was not planted in you at the time of your baptism, making it an invalid baptism. Now, following true faith and repentance, you should be rightly baptized.

If, on the other hand, you have continued to walk with God since that time and you have demonstrated the fruit of repentance, do not doubt the work that God began in you at that young age. 

For many asking this question, however, your life is more checkered, the fruit more difficult to inspect. You seem to have run with God at times and away from him at other times. That might have been the case simply because you are not yet fully sanctified or perfected but, throughout that time in question, you still had been gifted a new, regenerate heart from the Lord. Yet it may be that you were not in fact saved until later. In this case, we encourage you to seek counsel from a pastor or elder and, more importantly, from the Holy Spirit, for it is he who ultimately “bears witness with our spirit that we are children of God” (Romans 8:16). 

On the whole, however, as in the case of faith and knowledge, trust Jesus’ perfection, not your own. Let your testimony be that, although you tried to run away, God would not have it and held you firmly in his fatherly love. For that is indeed what he does so graciously for all of us.

Is Drinking Alcohol a Sin?

Scripture does not condemn the consumption of alcohol in and of itself. Therefore, a Christian may freely partake of alcoholic beverages with a clear conscious. However, as any good thing we enjoy, the usage of alcohol is easily corruptible, and we would do well to heed Paul’s warning: Not everything that is permissible is beneficial (1 Corinthians 6:12; 10:23). Scripture goes beyond this simple warning by placing certain restrictions upon alcohol consumption, outside of which we do not honor our own bodies and, more importantly, we do not honor God. We must remember that human flourishing lies within God-ordained boundaries in which true freedom occurs.

Categorical and Circumstantial Sin 

In Scripture, a distinction between categorical and circumstantial sins exists. Categorical sins are those behaviors and dispositions that Scripture categorically condemns for all people, most clearly evident in the Ten Commandments (Exodus 20:1-17; Deuteronomy 5:6-21). In the case of alcohol, drunkenness is always considered in this division. It is expressly forbidden (Romans 13:13; Galatians 5:21; Ephesians 5:18; 1 Peter 4:3). Such a divine command should suffice as justification for avoiding drunkenness, but Scripture also explains that drunken behavior leads to shame (Genesis 9:20-23), allows others to take advantage of you (1 Kings 16:9-10), can ruin you financially (Proverbs 23:21), and all in all, is not conducive to wise decision-making. 

Scripture also teaches that we should not be dominated or enslaved by any created thing, such as money (Matthew 6:24) or sex (1 Corinthians 6:12-20). Addiction to alcohol constitutes such an enslavement. More broadly, Christians are called into free life apart from slavery to sin (Romans 6:15-16; 8:2-8).

Circumstantial sins are those behaviors and dispositions that are condemnable to only some in certain occasions. Paul tells us in Romans 14:23 that “whatever does not proceed from faith is sin.” That is, if your conscience does not allow you to participate in a certain action, you ought to abstain. If you think something is wrong, to engage in that activity counts as sin for you.

And for those who are convinced of the liberty they have to partake of alcohol, they ought to remember that “if your brother [or sister] is grieved by what you eat, you are no longer walking in love.” If drinking alcohol might cause a fellow brother or sister to stumble, you are destroying the one for whom Christ died (Romans 14:15; cf. 1 Corinthians 10:23:30), certainly an occasion of sinful behavior. Prudence and respect must be offered in those instances when not only another believer disagrees with your views on alcohol, but especially when a believer has had a history of alcohol abuse.

Christian Witness

As in all our behavioral choices, we must determine whether our decision to drink alcoholic beverages can glorify God by biblical standards and whether our decision upholds or hurts our Christian witness. In a society prone to temporary but excessive pleasures, Christians must take seriously whether to consume alcohol or not, in what manner they drink if they so choose, and how those choices demonstrate, or fail to demonstrate, the gospel of Christ.

What is an Altar Call?

What is an altar call?

The altar call began in the mid to late 1700s as a way for pastors to talk to and counsel those in the service who were considering becoming a Christian. At the end of the sermon, the pastor would ask if any in the congregation wanted to accept Jesus into their heart as Lord and Savior. After raising their hand in affirmation, often they would come down to the front and recite the sinners' prayer upon which they would be counted as a born-again believer. 

In Romans 10:9, Paul does command, "Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God has raised him from the dead, you will be saved." Additionally, 1 John 1:9 states that "if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all unrighteousness." Does the Bible explicitly state, however, that the altar call is the proper avenue of confession? No, it does not.  This does not make it unbiblical. It simply means that this particular medium of confession is not essential to receiving the grace of Christ. 

Theology of Conversion

Because we do see invitations to receive God's gift of grace and commands to turn from our sin proclaimed by the Apostles, we know that conversion, as seen as a singular event in a person's life, is biblical. (Read the Apostle Paul's conversion account in Acts 9 for one example; consider John 3 for another.) The altar call, then, appears to create an opportunity for this conversion experience to occur.

While it is absolutely possible that a person who responds to an altar call becomes saved through the power of God, people often confuse "an external act with an inward spiritual change." That is to say, some assume that because they raised their hand, walked to the front, and recited a prayer, they have been saved. The Bible clearly rejects this thinking; no outward act can save you (Ephesians 2:8-9, Galatians 3:1-2, Romans 4:2, Romans 11:6). This does not mean that preachers who give an altar call intend for their audience to perceive it this way, but history has shown that many people have, for whatever reason, believed that this process assures them of salvation.

(For more information about how one can be assured of their salvation read 1 John and listen to our sermon series entitled "So You Would Know.")

Additionally, one giving an altar call tends to work under the assumption that he can persuade the human will into trusting God and repenting of sins. This, however, downplays and even ignores the biblical view of conversion. Jesus commands his disciples (the Twelve and us today) to preach his message of grace on a daily basis (1 Peter 3:15), but we must remember that our persuading does not change a person's heart. The Holy Spirit moves a person's heart to accept Jesus as Lord and Savior (John 16:8; 1 Corinthians 2:6-16). We believe that the Spirit can move through a preacher to speak to an individual, but we want to make sure that we do not try to take the work of the Spirit into our own hands, becoming the musician rather than being the instrument. Additionally, we do not want confuse people into thinking that conversion only occurs within the context of a church service. 

The altar call has a tendency to rely upon emotional manipulation to coerce members of the audience to take part in a ritual act that in and of itself does nothing. Certainly we implement the use of emotion to speak to people's heart but not at the cost of using reason to speak to the mind nor at the cost of usurping the work of the Spirit.

Will The Parks Church ever have an altar call?

Maybe. If it can be done in a non-manipulative way, which certainly it can, there is no reason why we could not. We do have a strong commitment to see non-believers become believers, but we find Christian writer Jonathan Leeman's thoughts on the matter to be more biblically and theologically compelling:

Invite people throughout your sermon to "repent and be baptized" like Peter did in Jerusalem (Acts 2:38). But when you do, don't just stand there waiting with emotionally charged music playing, staring them down until they relent. Rather, make several suggestions about how and where to discuss the matter further. 

Ask people what they believe when they present themselves for baptism, just like Jesus made sure the disciples knew who he was (Matt. 16:13-17; also, 1 John 4:1-3). 

Make sure they understand what following Jesus entails (Matt. 16:24f; John 6:53-60). 

Explain that the fruit of their lives and persevering to the end will indicate whether or not they really believe (Matt. 7:24f; 10:22). 

You might even explain that Jesus has commanded your church to remove them from its fellowship if their life moving forward does not match their profession (Matt. 18:15-17).

You can read his full article on this topic here.

Can I Be Assured of Salvation?

It is unfortunately not uncommon for us to have friends or family members who seemingly cease to be a Christian. We tend to say that they have lost their faith and fallen back into a lifestyle of sin. If this is indeed what has happened – that an individual was saved and is no longer saved – Christians have reason to be concerned, not just for our now unbelieving friend but for ourselves as well.

Usurping God’s Saving Power

In describing the situation as such, we have taken the ability to save out of the hands of our loving Creator and Redeemer and placed it in the hands of finite human beings. For it is now we humans who decide whether we are saved or not, whether we are in God’s covenant or not, whether we belong to the people God has chosen for himself. 

And it is clear from Scripture that this ought to concern us, not only because it attempts to usurp God’s power to save, but also because we are fickle, faithless creatures. Adam and Eve disobeyed God’s command (Gen. 3); Moses did not heed God’s instruction (Numbers 20:2-13) and was not allowed to enter the promise land; David committed adultery and tried to hide it by murdering (2 Samuel 11); and Israel was constantly being rebuked for her idol worship (see all the prophetic books from Isaiah to Malachi).

Faithful to Save and to Hold

However, one of the most comforting promises comes to us in 2 Timothy 2:13: “if we are faithless, he remains faithful – for he cannot deny himself.” Paul provides us with a similar message in Romans 3:3-4a: “What if some were unfaithful? Does their unfaithfulness nullify the faithfulness of God? By no means! Let God be true though every one were a liar.” When God chooses to save, it is so.

Scripture speaks of the followers of Christ as being born again by the Spirit (John 3; 1 Peter 1:3, 23). They are new creations (2 Corinthians 5:17; Galatians 6:15) who walk in a newness of life (Romans 6:4). They still battle the effects of the sinful flesh, but they reside in the Spirit (Romans 8:1-11). Nowhere in Scripture do we see hints of the new creation becoming the old creation again. Believers are not born again and again and again, with multiple spiritual deaths along the way. And although we still find ourselves battling the sin that dwells in our bodily members (Romans 7:23), we have been placed in Christ by the Spirit for good.

Scripture states this explicitly in the Gospel of John. Jesus says,

All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day (John 6:37-40).

And again he says,

I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand (John 10:28-29). 

Still Saved or Not Yet Saved

Although these words are meant to be words of comfort – our salvation is secure in Christ – we are still left wondering what happened to our friend or family member who seemingly lost their faith. Biblically, perhaps against what our experience and intuition tells us, we must say that either that person has not in fact lost their faith, in which case they are like a tree with some dead and rotting branches that will make a recovery, or they were never truly born again in the first place. Like the parable of the sower (Mark 4:1-20), the seed was planted and perhaps began to grow, but the actual moment of regeneration, the coming into bloom (to continue the floral metaphor), had not occurred. This judgment, of course, is not ours to make but God’s alone (Matthew 7:1-2; Romans 2:3).

Can I keep on sinning?

It is easy to proclaim that one cannot lose salvation, that God’s faithfulness triumphs our unfaithfulness, and proceed to live in a lifestyle of sin. This is a common objection to this doctrine — that it encourages sinful behavior. But we uphold the words of Paul: “What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” (Romans 6:1-2). And with John we profess, “Whoever makes a practice of sin is of the devil… No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God” (1 John 3:9-8). A life that is characterized by living against the expressed will of God, in which there is not a battle against sin, has not experienced the redeeming grace of God.

A tree is known by its fruit (Luke 6:43-45). As we securely rest in the salvation won for us on the cross, taking comfort in the fact that Jesus does not lose one of his own, let us make our lives living sacrifices in response to his goodness and grace.

What is the Meaning of Jesus' Baptism?

Other than the death and resurrection of Jesus Christ, very few stories or teachings are present in all four Gospels. The baptism of Jesus by John the Baptist stands apart as one of the few passages shared among all the Gospels in one form or another (Matthew 3:13-17, Mark 1:9-11, Luke 3:21-22, John 1:29-34), highlighting its major significance. Several questions should be answered after realizing the significance of this event:

• Why was Jesus baptized?  

• What did his baptism accomplish?

• What does baptism mean for me? 

Why was Jesus baptized?

Within the Jewish tradition, baptism occurred for varying reasons. Some historical evidence defines baptism as a ceremony necessary for a gentile to convert to Judaism. The Bible reports that John the Baptist used baptism as an outward sign of a repentant heart. But Jesus, being already a Jew and perfect and sinless, had no need to convert or repent and subsequently be baptized – or so one might think. Jesus answers the “why” question for us in Matthew 3:15: “But Jesus answered him, ‘Let it be so now, for thus it is fitting for us to fulfill all righteousness.’”

By submitting himself to be baptized, Jesus publicly announced the beginning of his ministry – a ministry which would ultimately bring righteousness to his followers through his death on the cross. This is the sense in which Jesus’ baptism “fulfill[ed] all righteousness.”

What did his baptism accomplish?

Some might view this question as a rewording of the first, but it is quite different. The reasoning to be baptized was to announce his ministry, but the act itself proved to be even more significant. Jesus’ baptism so pleased the heart of the Father that the Father used this as an opportunity to reveal to the world who this seemingly simple, solitary figure from Galilee truly was. He was no simple carpenter’s son but was the Son of God. This baptism testified to the identity of Jesus as the Christ, God's anointed one.

What does baptism mean for me?

As followers of Christ, you participate in water baptism just as Jesus did. In being immersed in water, you proclaim to the world your true identity now found in Jesus, just as Jesus proclaimed to the world who he was. This is an initiatory act. Certainly someone could step into the baptismal waters without being a true follower of Jesus, but this would not constitute a baptism. The reason to be baptized is to have union with Christ and his atoning work while proclaiming to everyone that God has given you a new heart and a new life. Faith and your adoption into the family of God is presupposed. 

Additionally, just as John’s baptism of Jesus ultimately pointed to Jesus’ death and resurrection, so your baptism points to his death and resurrection. Paul tells us in Romans 6:1-11 that baptism represents how Jesus descended into the grave with our sin and rose to new life. And we get to participate in this!  And not just in this symbolic experience, but in reality!

So even though Jesus commands that Christians should be baptized (Matt. 28:19), you should rejoice at this opportunity rather than see it as a duty. In baptism you have the privilege of obeying Christ, participating in a representation of his death and resurrection, and proclaiming to all that God saved you!

What are the Gifts of the Spirit?

Evidence of the Spirit

Any person who belongs to Christ, who has saving faith in him, has the Spirit of God (Romans 8:9). Indeed, it is the Spirit who opened his or her heart to accept the atoning work of Christ and who now dwells in every believer (1 Corinthians 2:6-16). 

Besides confession, a believer's life bears witness to this inner transformation. The fruit of the Spirit -- love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22) -- gives the clearest evidence that the Spirit dwells in someone. Love towards God, brothers and sisters in Christ, and all others especially marks true believers (1 Corinthians 13; 1 John). 

Natural and Charismatic Gifts

In addition, God has chosen to bestow certain gifts upon believers according to his good pleasure and perfect will. These gifts include wisdom, knowledge, faith, teaching, and other natural gifts which the Holy Spirit spiritually empowers in believers. These gifts also include charismatic expressions such as healing, prophecy, and speaking in tongues (1 Corinthians 12:8-10, 28; Romans 12:3-8). Scripture indicates that these gifts will cease when Christ comes again (1 Corinthians 13:8-10), but in the meantime these manifestations of the Spirit are present and active in the church, although the charismatic gifts have occurred less frequently throughout church history. 

Clearing Misunderstandings

The charismatic gifts have been misunderstood and abused, so it is important to remember these points:

• Gifts without love are worthless (1 Corinthians 13:1-3).

• Gifts are given for the common good and building up the church (1 Corinthians 12:7; 14:12).

• Gifts are given to empower believers to witness to the gospel of Jesus Christ (Acts 2; 1 Corinthians 14).

• Not every gift is given to every believer, even speaking in tongues (1 Corinthians 12:11, 29-30; Romans 12:3-8).

• In the setting of a worship service, all expressions of the Spirit ought to be orderly and not disruptive (1 Corinthians 14:13-32).

• It is not imperative to speak in tongues in order to be saved. 

• Prophecy does not consist only in predicting the future but primarily in proclaiming the word of God for a particular context. In the OT, prophecy overwhelmingly consists of calling the people of God to repentance and worship of the true God. In the NT, prophecy is also given for this end (e.g., 1 Corinthians 14:24-25). 

• We are to test the spirits of those with supposed manifestations of the Spirit (1 John 4:1-6).

• There are no new revelations; that is, true prophecy bears witness to the revelation of God in Christ and his Word and adds nothing new to that revelation. Anything that contradicts the Word of God is not from him. 

• Divine healing occurs according to the will of God, not our level of faith or spirituality. 

It is equally important not to quench the moving of the Spirit (1 Thessalonians 5:19) nor ignore the gifts he has given us (1 Timothy 4:14; 2 Timothy 1:6-7). We ought to pray for the Spirit to constantly be filling us and leading us, and we can expect his gifts to allow us to witness and build up the church. 

What is the Gospel?

The gospel is the heart of the Christian message. Literally, “gospel” means “good news.” But good news about what? It’s the good news that God did for us what we could not do for ourselves - He saved us. Here’s how God saved us:

The Beginning of Sin

In the Old Testament, we sense that things are not as they should be. God created a good world; everything was in order as it should have been, ruled by the Sovereign Lord. But our first parents (Adam and Eve) rebelled against God and brought sin and death and corruption into the world by their disobedience. They could no longer stay in communion with God, and their relationship with one another would suffer as well. This is the state all humans find themselves in: They are spiritually dead, unable to do anything to restore their relationship with God, and injustice, fighting, and suffering still marks this world. Humans are characterized by sin. 

A Story of Covenants

God would be completely just in punishing all of humanity with eternal damnation because of their rebellion. But God is gracious and made a covenant with Abraham that through his offspring, people would be brought back to a right relationship with him and one another. Their sin would be forgiven, and they would be made righteous. Justice demands, however, that punishment still be granted. This gave way to the sacrificial system, in which priests acted as mediators between the people and God, killing an unblemished animal as a substitute for the people to atone for their sins. 

Continuing throughout the Old Testament, we see the history of Abraham's offspring, Israel, God's chosen people. God again made a covenant and through Moses gave Israel his law to bind them together and to him. But following in the footsteps of Adam and Eve, they too rebelled and required a king to be their sovereign. God simply would not do. After one failed king, David rose to the challenge to faithfully lead God's people. As a consequence, God covenanted with him that one of his sons would sit on the throne forever. 

The kings that followed, however, led God's people into further sin and rebellion. God, out of his steadfast love, gave his word to prophets who urged the people to return to God or incur his wrath. Failing to listen, God allowed foreign kingdoms to take his people into exile, but again in love, kept them in existence and eventually allowed a remnant to return to their homeland. 

A New Covenant

Throughout this history, the biblical authors hint at a solution to the problem of sin and death. God's Anointed One - the Messiah or Christ - would save his people from sin. He would be the spotless sacrifice, the perfect priest, the sovereign king, the authoritative prophet. He would be the suffering servant, rejected by his own people. He would be the living water and the root that sustained his chosen ones. Most importantly, this coming figure would be God himself. The previous revelation had only foreshadowed the new covenant to come, but the Jews were left wondering how and when this new covenant would come about. 

The gospel is the climax to this narrative. In short, it is this:

The Gospel

God came to earth as Jesus, the Anointed One, fulfilling all that the law and prophets had said concerning him, inaugurating his kingdom. He lived perfectly that he might substitute himself for us, taking our punishment on the cross and triumphing over death by his resurrection. Not only did he win our justification, making us righteous, but he completely defeated the power sin had become, liberating us from its oppression. Though we had been enemies of God, he gave us life as a consequence of his gracious love, not based on any meritorious works that we might attempt in order to garner God's favor. Through Christ, we have been redeemed and reconciled to God, adopted into his family. Given the righteousness of Christ, we become members of the kingdom of God, free to do the work of the kingdom in restoring all of creation unto God.

What is the Church?

On the cross, Jesus Christ became sin in humanity's place, although he had never known sin, in order that individuals might overcome death with the righteousness of Christ (2 Corinthians 5:21). His vicarious death forgives and rids people of sin in order to have a right relationship with the Father. They are justified, redeemed, reconciled, and adopted. This is the church: the communion of saints gathered to worship God and witness in the world to his glory. 

But when God saves an individual, he does not reconcile that person to himself alone. He reconciles a people to himself and to each other. As adopted children of God, they become brothers and sisters to one another. God creates a new community, a family, in Christ. 

Organism: One Body

Although consisting of individuals, the church is best recognized as a single entity or organism -- the Body (Romans 12:5; 1 Corinthians 12:12-31) and Bride (John 3:29; Revelation 19:7) of Christ -- diverse in its members, but unified in "one Spirit...one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all" (Ephesians 4:5-6). Without this spiritual unity, the church cannot exist. In the Spirit, who applies the saving work of Christ to our lives, God unites people of all ethnicities, races, classes, genders, personalities, and abilities to himself and to one another, establishing this new family by and in his love (Galatians 3:28). 

Institution: Structured Body

While the church is not a building or hierarchy, it is incorrect to assume that spiritual unity can occur without some form of institutional or external unity as well, although the Spirit does indeed bear witness to our salvation internally (Romans 8:16). When Christ instituted his church, he intentionally built it upon the foundation of the prophets and apostles (i.e. Scripture, the Word of God), himself being the cornerstone of that foundation (Ephesians 2:20). A church that is not subject to the Word is not the Christian church, for it is not subject to Jesus Christ. The Spirit unites us in Christ primarily by his Word. 

Moreover, by his good pleasure, the Spirit is present to us in the sacraments, baptism and communion (also called the Lord's Supper or Eucharist), structural elements of the church which Scripture identifies in Jesus' express command for the church (Matthew 28:19; Luke 22:14-23). Additionally, Scripture teaches that the Spirit calls and enables certain members of the church to serve in offices or leadership positions, such as teacher, elder, or deacon (Ephesians 4:11-12; 1 Timothy 3:1-13) who shepherd the church according to the Word of God until Jesus returns. With the Spirit accompanying these institutional aspects of the church, God spiritually unifies his people. 

Pearl: Gathered

In the church, God has initiated his kingdom here on earth. In that sense, it is like a pearl of great price (Matthew 13:45-46), something good and beautiful in itself, not simply a means to some end. With Christ as the head of this Body and the groom of this Bride, we relate to God most intimately as we worship him, individually and corporately, internally and externally. 

Leaven: Scattered

But this kingdom is not yet complete. The church is tasked with the mission of witnessing to the world that Christ has come to save and establish his kingdom. The church accomplishes this mission in two ways. One, it stands against culture as a new, familial community, a witness to the coming kingdom, inviting others to this intimate relationship with our Creator and Father. Two, it engages culture as redeemed persons enter into their daily lives having been transformed by the work of Christ, living in the knowledge that he is indeed Lord over all aspects of life. In this sense, the church is like a light to the world and salt to the earth (Matthew 5:13-16), a force set on restoring the world.