The Biblical Definition Of Repentance

        There is disagreement amongst professing Christians as to what repentance from sin consists of. The main point of dispute centers around whether it involves a change in mind or a change in ways. Scripture does lay out an answer that is not beyond the comprehension of most people, but it does not appeal to many in our culture or to those who preach a watered-down version of the gospel. Nowadays, it is generally assumed that human beings are good as they are. People therefore take offense when they are told that they need to change their ways. The gospel is a message of moral transformation, so its lack of appeal is unsurprising in our kind of environment. Its reception is to be followed by a change of heart from sinful ways to godly living, and the Holy Spirit is the agent of that change.

         Scripture defines the idea of repentance as being more than just thinking differently about our personal conduct. It involves turning from sinful ways to serve the living God. It includes entrusting oneself to Him, who forgives our sins. Repentance is not a work of religious merit, but a change in heart. It is a change in purpose and perspective. Repentance is crying out to God, admitting the futility of remaining in sin. This theme is echoed by the Prophet Ezekiel (Ezekiel 14:6; 18:30-31). We must repent of our sins or perish in them. Repentance can be accompanied with godly sorrow and grief (Luke 22:62-64), but that is not a necessary component. Further, consider how the men of Nineveh responded to the preaching of Jonah:

         "Then the people of Nineveh believed in God; and they called a fast and put on sackcloth from the greatest to the least of them. When the word reached the king of Nineveh, he arose from his throne, laid aside his robe from him, covered himself with sackcloth and sat on the ashes He issued a proclamation and it said, “In Nineveh by the decree of the king and his nobles: Do not let man, beast, herd, or flock taste a thing. Do not let them eat or drink water. But both man and beast must be covered with sackcloth; and let men call on God earnestly that each may turn from his wicked way and from the violence which is in his hands. Who knows, God may turn and relent and withdraw His burning anger so that we will not perish.” When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it." (Jonah 3:5-10, emphasis added)

         The response of the people who heard his message was not rejection, but covering themselves with sackcloth and ashes. That is how the Ninevites expressed sorrow for sins such as idolatry, sexual perversion, and deceit. They repented of their sins and so obtained for themselves mercy from God. The narrative contrasts the longsuffering of God with self-righteous Jonah who held the Ninevites in disdain. There was no goodness in them to invite His favor. Observe how Jesus Christ used this event in calling the Pharisees to repentance:

         "The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here." (Matthew 12:41)

         He shamed them for their wholesale rejection of His messiahship. Their reaction to His preaching was diametrically opposed to how the men of Nineveh received the message of Jonah. The Pharisees felt wholly adequate with their standing before God, whereas the Ninevites correctly sensed their unworthiness. Thus, repentance comes only to the humble of heart. It is also clear that Christ Himself viewed repentance as turning from sinful ways. 

          If we define the term repentance to mean a change of mind, then we give an incomplete explanation of that concept. An aspect of repentance is the conviction that sin should no longer persist in our lives. We must recognize that we are spiritually bankrupt sinners, totally in need of God's grace and redemption. Moreover, the word order of faith and repentance in the New Testament indicates that both are inseparable (Mark 1:15; Acts 20:21). If there is no repentance from sin, then there can be no forgiveness of it by God. If God does not forgive our sins, then we stand eternally condemned before Him. If repentance is removed from the equation of salvation, then the gospel itself falls apart. 

Per Fidem Solam: Romans 3:24 In The Würzburg Glosses, 8th Century

.... Very interesting: Per Fidem Solam: Romans 3:24 in the Würzburg Glosses, from an Irish theologian in the 8th Century:

"23 For all have sinned and do need the glory of God. 24 Being justified freely by his grace [that is, by faith alone, i.e. the faith of belief in Jesus Christ], through the redemption that is in Christ Jesus, [that is, it is He that has redeemed and it is He also that is the ransom, i.e. by the blood] 25 Whom God had proposed to be a propitiation [that is, it has been set forth in the mysteries of the Godhead, to make atonement for those who believe his liberation would be in the blood], through faith in his blood, [that is, through the faith of every one who believes in his salvation through His blood] to the showing of his justice, for the remission of former sins."

https://beggarsallreformation.blogspot.com/2013/03/per-fidem-solam-romans-324-in-wurzburg.html

Presenting A Different Jesus

"The Jesus being presented in many churches today is different because He is not the One we find in the Bible. The popular Jesus being presented is the one who fills churches to the rafters with fans and not disciples. People are following a genie in a bottle that will grant them all of their hopes and dreams. He is a Hallmark card version of Jesus who is willing to overlook sin and just be a good friend to pal around with. He never makes us feel bad or consider ourselves less than number one.

Many of our modern churches focus on self-improvement instead of dying to self. This is works based nonsense and basically, the same thing practiced among many pseudo-Christian cults including Jehovah's Witnesses and Mormonism. The logic is if you work hard enough and be good enough, you can earn eternal life.

Instead of lovingly warning people about fleeing the wrath to come, we decide we know a better approach. We attempt to woo people into the Christian life by presenting its features and benefits much like a good salesman. This isn't the biblical model of how to present the gospel and it is certainly not the way to make disciples.

The local church's main purpose isn't to help people improve their financial planning skills, have a better marriage, or to get them connected into activities galore for the whole family. What people desperately need is to hear the gospel to come to the end of themselves and be truly born again. We don't want to present a different Jesus who is a cosmic genie who caters to our felt needs and desires.

Trouble begins when seeker-sensitive hirelings who are not shepherds water down the gospel. They present a different Jesus and this is a deception plaguing many churches today. These preachers may want to improve their image, popularity, or ministry numbers, so they make coming to Jesus about life enhancement, not dying to oneself.

I feel the uneasy tension when [speaking] to people about heaven, hell, eternity, sin, and repentance. The Lord never promised it would be easy to be His disciple but he promised to be with us always and give us the words to say when we testify about Him. It's my deep desire and prayer for each of us to renew our commitment to speak the truth, with love as the motive and do it with boldness as the Holy Spirit directs us. While many are compromising and presenting a different Jesus, I pray the faithful remnant will continue to make Him known."

https://www.christianpost.com/voice/presenting-a-different-jesus-howard-green.html

Does Hebrews 6:4-6 Teach That Apostates Cannot Be Forgiven?

          The passage in Hebrews 6:4–6 has long been a source of theological debate, often evoking anxiety among Christians about its implications. It carries a sense of solemnity, as it appears to suggest that those who fall into sin are irreversibly excluded from God’s forgiveness. However, such a conclusion would be accurate only in the case of individuals who persist in unrepentant rebellion until death. Scripture provides abundant clarity elsewhere, emphasizing the importance of restoring those who have backslidden and aiding them in repentance (Galatians 6:1). True regeneration occurs only when the gospel takes root in the heart and transforms the individual, rather than merely being heard or superficially acknowledged.

          To better understand this challenging text, it is helpful to consider its original context and audience. The epistle of Hebrews was written primarily to a Jewish-Christian audience who faced significant pressure to revert to Judaism under the looming threat of persecution. These believers were at a spiritual crossroads, and the author of Hebrews sought to encourage them to remain steadfast in their faith. The exhortation to spiritual maturity is evident earlier in the chapter (Hebrews 6:1–3), urging these believers to progress beyond foundational teachings and deepen their commitment to Christ.

          A key theme throughout Hebrews is the supremacy of Christ and the New Covenant over the Old Covenant. The author skillfully illuminates how various types and shadows in the Old Testament find their ultimate fulfillment in Christ. He demonstrates that Jesus is greater than Moses, the angels, and the temple itself. Christ is affirmed as the eternal Sabbath and our perfect High Priest, whose sacrifice surpasses all others. Unlike the Law, which exposes sin but cannot save, Jesus fulfills the Law and establishes a New Covenant, one based on His all-sufficient atonement (Hebrews 10:10–14). Consequently, the former customs and rituals of the Mosaic Law hold no saving power.

          Thus, the central concern of Hebrews 6:4–6 is not to assert that God withholds forgiveness from repentant sinners but to warn against a persistent rejection of the gospel. Specifically, those who deliberately abandon the truth of Christ’s sacrifice in favor of Old Covenant practices are rejecting the only means of salvation. Such actions amount to crucifying Christ afresh and bring disgrace to His name. These individuals are without excuse, as they have already encountered the truth yet willfully choose to rely on inadequate systems of atonement, such as the sacrifices of the temple and the Levitical priesthood.

          This passage serves as a powerful reminder to place unwavering trust in the finished work of Christ for salvation. For Jewish Christians, the call was to stand firm in their faith amid persecution, fully embracing the sufficiency of Jesus’ sacrifice. The same remains true for believers today. The gospel calls us to abandon all attempts at self-justification and rely wholly on Christ, who is both the author and finisher of our faith (Hebrews 12:2). Those who endure in faith, rather than returning to systems that cannot save, will find eternal life and peace in Him.

The Myth That Roman Emperor Constantine Changed The Sabbath

           Seventh-Day Adventists claim that the Roman Catholic Church changed the Jewish Sabbath Day from Saturday to Sunday during the reign of Emperor Constantine in the fourth century. They argue that we must avoid gathering on that day due to participation allegedly being the mark of the Beast. Typical attempts to substantiate their claims involve the citation of various nineteenth century authors, who simply made guesses regarding the methodology of early Christian worship services. However, any notion of Rome changing the Sabbath Day to Sunday is false. Mandatory Sabbath observance was only meant for Israel. The tradition of gathering on Sundays for worship has been practiced since the first century in correspondence with the resurrection of Jesus Christ.

          The text of Acts 20:7-12 very clearly describes Christians as having fellowship on Sunday. People came together and broke bread. The New Testament records the existence of this tradition elsewhere in passages such as John 20:19-20, 1 Corinthians 16:1-2, and Revelation 1:10. The point is that Christians have always gathered on the first day of the week. Constantine therefore could not have made such a change to the Sabbath, even if he wanted to. The tradition of gathering on Sunday can be found in the earliest existing sources outside of the Bible:

          "But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations." (Didache: The Teaching of the Twelve Apostles, Chapter XIV)

          This text speaks of brethren offering pure spiritual sacrifices to God. They were to be done in a state in which people were not at variance with each other. Personal conflicts or grievances were to be resolved, if they existed. Believers set aside time weekly to have fellowship with each other. The "Lord's day" here is a reference to Sunday.  

          "[T]he Gentiles, who have believed on Him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who have descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts." (Justin Martyr, Dialogue with Trypho, chapter XXVI)

          The Gentiles are said to be members of God's kingdom, even though they never previously observed Jewish customs or feast days. Converts from that background were described in a continuous sense as not observing the Sabbath. That is not the basis of receiving the inheritance which God promised to our forefathers.

            "[T]hose who were brought up in the ancient order of things [i.e. Jews] have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s day, on which also our life has sprung up again by him and by his death." (Ignatius of Antioch​​​​​​​, Letter to the Magnesians 8 [A.D. 110])

            This text says without qualification that Sabbath observance is not a part of the Christian life and distinguishes that day from the "Lord's Day."

            It is simply invalid to assert that the Roman Emperor Constantine altered this Jewish day of observance from Saturday to Sunday. No one on earth has the power to change the Sabbath because it was originally instituted by God for the Jewish people. It was never for outsiders to observe in the first place.

Does Philippians 2:12 Refute Justification By Faith Alone?

          "Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling." (Philippians 2:12)

          In the Old and New Testaments, the word translated as "salvation" often has the meaning of physical deliverance. It is used in that sense in Philippians 1:19. In Philippians 1:28, it refers to the deliverance of our bodies from the destruction of the wicked. Even when used in a theological sense, the term salvation can be a reference to justification, sanctification, or glorification. 

          The "salvation" spoken of in Philippians 2 is not of redeeming a lost soul, but liberation from disputes and strife. "Working out" refers to the resolving of such problems. Paul urged his readers to put on the mind of Christ. Holy living is the logical outworking of our justification before God. He is the source of our spiritual growth in Christ (Philippians 2:13).

         The phrase "fear and trembling" indicates the proper mindset that we are to have toward God (Psalm 2:11). It does not denote uncertainty as to our standing before Him in Christ. Rather, the expression indicates an attitude of awe and reverence toward one's own Creator. It is with this frame of mind that one lives a life of honorable service to God.

Biblical Evidence Against The Apostle Peter Being The First Pope

• Defining The Issues: 

          -The Roman Catholic Church teaches that Jesus Christ made the Apostle Peter its first pope and that He had built His church upon him. It is also asserted that Jesus gave Peter a unique position of authority over His church, which was to get passed on through apostolic succession to present-day popes. This is the underlying basis for the Roman Catholic Church proclaiming itself to be the infallible preserver of divine truth. These claims to authority made by Rome have spewed a great deal of controversy amongst the Eastern Orthodox and Protestant churches.

• General Absence Of The Papal Office Throughout The New Testament: 

          -The New Testament contains various passages discussing the types of offices and qualifications necessary for obtaining such positions in the church (Ephesians 4:11-15; 1 Corinthians 12:28; 2 Corinthians 12:12; 1 Timothy 3:1-13; 1 Timothy 5:1-19; Titus 1:5-9). Yet, the concept of a pope is absent in these contexts. Paul does not distinguish Peter from the other apostles in the lists where that specific role is mentioned. Scripture describes individual congregations as being ruled by pluralities of elders (Acts 14:23; 20:28; 1 Timothy 5:17). Moreover, the New Testament says nothing regarding the establishment or existence of a one-head bishop hierarchical church structure. There is no mention of a single human leader rightly claiming to have been bestowed a gift of infallible teaching authority.

• General Absence Of Papal Titles Throughout The New Testament:

          -Peter was never addressed by titles of exultation such as are used to honor popes of later times. In other words, he was never called "Pope," "Chief Shepard," "Head of the Church," "Holy Father," "Sovereign Pontiff," or any other religious titles used to honor popes today. Instead, he was simply called an "apostle and servant" (1 Peter 1:1; 2 Peter 1:1) and "fellow presbyter" (1 Peter 5:1). Such titles logically place Peter on the same level of authority as any other elder in the church. The Apostle John also referred to himself as an "elder" (2 John 1; 3 John 1), thereby implying that he had the same authority as Peter. 

           *Some may argue that the Apostle Peter avoided these titles because he was humble and modest. But if that is the case, then why do modern popes refuse to follow Peter's example? The truth of the matter is that the Lord Jesus Christ forbade the practice (Matthew 23:8-12).
          -Jesus is the "Chief Shepherd" of the flock (John 10:10; 14-16), not the pope. Christ is the "head of the church" (1 Corinthians 11:3; Ephesians 1:22-23; 4:15; 5:23-25), not the pope.

            *Roman Catholics believe that the pope is the "visible" head of the church and that Christ is the "invisible" head. However, Scripture reserves no such position for any man. The kingdom of God is spiritual and so does not require a single earthly leader to guide it.

• The Apostle Peter Did Not Behave As If He Were A Pope:

          -The Apostle Peter was not a wealthy man as are modern-day popes (Acts 3:6-7). In other words, he did not have a throne, wear a crown, or showcase any other kinds of riches, as successive popes have enjoyed for centuries. Peter did not allow men to bow before him religiously (Acts 10:25-26), but modern popes have accepted and encouraged this kind of behavior. We are not to bow before people to honor their religious office or affiliation (Revelation 22:8-9).

• The Absence Of Papal Office In Contexts Relating To Church Unity:

          -Paul never mentioned the Magisterium of the Roman Catholic Church as being the means of preserving ecclesiastical unity in passages relating to that very topic (Ephesians 4:4-7; Philippians 4:2-3). Jesus Christ does not refer to a Papacy in His prayer to God for unity amongst brethren (John 17). That should make one doubt whether the papal office existed in the first century, since it claims to have been established by Christ for the very purpose of maintaining unity amongst believers.

• The Apostle Peter Viewed Himself As Having No Supremacy Over The Church:

          -"Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory. You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble." (1 Peter 5:1-5)

           *Peter did not recognize himself as having an exalted position over other elders in the church, but instead spoke as if he had the same authority as they did. He certainly was not aware of any unique authority bestowed upon him by Christ if he did, in fact, have it. This casts doubt on any idea that Peter was the first pope of the Roman Catholic Church.

• Peter Was Sent By Others To Travel And Preach The Gospel:

          -"Now when the apostles who were at Jerusalem heard that Samaria had received the Word of God, they sent Peter and John to them." (Acts 8:14)

            *It the Apostle Peter was the first pope, then why would he take orders from men who were allegedly lower in the chain of command than himself?

• The Apostle Paul Worked Harder Than Peter: 

          -"But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me." (1 Corinthians 15:10).

           *If the Apostle Peter was the first pope, then why did he not write more Scripture?

• The Apostle Peter Was Only Known As The Apostle To The Jews:

          -If Peter was appointed by Christ to govern the entire Christian church worldwide, then why is it that Paul was the one commissioned to evangelize the Gentiles (Galatians 2:8)? In that same context, the Apostle Peter is only referred to as "one of four pillars," with James being listed as first in order (Galatians 2:9).

• The Apostle Paul Rebuked Peter As Though He Were His Equal:

          -The text clearly shows that Peter and Paul had equal authority because the former boldly confronted the latter for his sin. Peter is not in an exulted position. Any person courageous enough to publicly repudiate the claims of a Roman bishop in later centuries would most probably get himself or herself executed, if done in the manner as Paul did in the text of Galatians 2:11-14.

• Paul Never Mentioned Or Greeted "Pope Peter" In His Epistle To The Romans:

          -If the Apostle Peter was the first pope, then why is it that Paul wrote such a theologically rich epistle to the Romans? How come he never bothered to mention such a prominent figure in his greetings (Romans 16)? Where was "Pope Peter" when everybody else had deserted Paul (2 Timothy 1:15; 4:16)?

• The Apostle Peter Himself Seemed To Be Unaware Of Apostolic Succession:

          -"I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder." (2 Peter 1:13)
          -"And I will also be diligent that at any time after my departure you will be able to call these things to mind." (2 Peter 1:15)
          -"This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, that you should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by your apostles." (2 Peter 3:1-2)
           *How come Peter failed to mention the papal office in the two epistles that he authored or even allude to his potential successors?

• The Apostle Peter Did Not Exclusively Exercise Authority In Church Government:

          -The Apostle Peter was not in charge of the replacement apostle after Judas was dead (Acts 1:23-26). In other words, he did not occupy his supreme authority on this issue of church government like popes would. Instead, all of the apostles nominated two candidates (not Peter alone) and prayed to Christ for an answer (not looking to Peter). Afterwards, they all cast lots to see who the new apostle would be (Peter did not cast any). This passage certainly weakens the Roman Catholic claim that the pope has power over church government.

          -"In Acts 11 Peter is called to answer for his actions in going to Cornelius' house. Does he give evidence of Papal prerogatives here? Does he answer as Innocent III, or Alexander VI? Hardly. There is no mention of his position as Pope. Instead, rather than pleading his position as Vicar of Christ, Peter relates the supernatural vision and direction that had been given to him to proclaim the gospel message to the Gentiles. This no more makes Peter a Pope than Paul's guiding vision in Acts 16." (James R. White, The Roman Catholic Controversy, p. 112)

Altar Calls: An Unbiblical Tradition

        The practice of altar calls, where individuals are invited to come forward at the end of a church service to make a public commitment to Christ, has been a topic of much debate. One of the most significant critiques of altar calls is their historical absence from early Christian practices. The altar call did not become a common practice until the 19th century, primarily through the influence of Charles Finney. His introduction of the altar call was based on questionable theology and a man-centered, manipulative methodology. Historically, the early church did not rely on such methods. They focused on teaching, baptism, and the sacraments as means of fostering faith.

        Another argument against altar calls is the potential confusion they create between the physical act of "coming forward" and the spiritual act of "coming to Christ." While the two can happen simultaneously, there is a risk that individuals might equate the physical act with the spiritual commitment. This confusion can lead to misunderstandings about what it truly means to come to Christ, potentially undermining the depth and authenticity of one's faith journey. For example, a person might mistakenly believe that the act of walking to the front of the church equates to a genuine conversion experience. This conflation can dilute the profound and personal nature of a true spiritual awakening, leading to a superficial understanding of faith and salvation.

        Altar calls involve placing pressure on individuals to make a public decision for Christ. This environment, often characterized by emotional music, dimmed lights, and passionate appeals, often leads to decisions driven more by the heat of the moment rather than genuine, heartfelt commitments. There is a significant risk that individuals might respond to emotional pressure instead of true spiritual conviction. Consequently, such decisions may not be deeply rooted in personal faith, resulting in a lack of lasting commitment and spiritual growth. This highlights the importance of allowing individuals to make thoughtful, considered decisions about their faith journey. People ought to be free from external influences that might sway their true intentions.

        The final compelling argument focuses on the significance of adhering to biblically prescribed worship practices, such as preaching, prayer, fellowship, and singing. Introducing new practices like altar calls may shift the focus away from these core elements of corporate worship. God's guidelines for worship should remain the primary focus to ensure that worship practices are aligned with biblical teachings and emphasize what is truly important in the faith. By adhering strictly to these prescribed elements, congregations can maintain a clear and undistracted focus on the key aspects of worship that nurture and deepen faith. This argument highlights the potential risk of diluting worship with practices that, while well-intentioned, may not have the same theological grounding or scriptural endorsement.

        In today's cautious and relational age, many people come to faith over an extended period and often with the guidance of a trusted friend or mentor. The altar call, with its immediate and public nature, may not align with the gradual and relational process through which many individuals come to faith. This method can be seen as too abrupt and impersonal, potentially alienating those who would benefit more from a thoughtful and supportive journey to faith. Modern evangelism often recognizes the importance of personal connections and long-term discipleship. Thus, relying on altar calls might miss the opportunity to engage individuals more deeply and relationally, fostering genuine, long-lasting faith commitments.

Romans 5 Is A Problematic Passage For Calvinistic Limited Atonement

• Discussion:

          -"Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned." (Romans 5:12)

          -"For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men." (Romans 5:17-18)

          Just as the curse of sin infected the entirety of mankind through the fall of Adam, so the Lord Jesus Christ made atonement for the sins of the whole world. Salvation is not given only to an elect group of individuals, anymore than condemnation was passed on only to an elect group. In other words, there is a universal problem presented alongside a universal solution. The consistency of this message is incompatible with Calvinist limited atonement. Romans 5:6-10 expressly tells us that Christ died for the ungodly, which would include us all. 

Spontaneous Generation Is Delusional Thinking

"No, there is not a single known circumstance in which microscopic beings may be asserted to have entered the world without germs, without parents resembling them. Those who think otherwise have been deluded by their poorly conducted experiments, full of errors they neither knew how to perceive, nor how to avoid."

Louis Pasteur, “Sorbonne Scientific Soiree” of April 7, 1864