​From the outside looking in, the church of Christ has some seemingly odd practices. Perhaps you have heard that we do not use musical instruments in our worship. Our praise comes only from our voices. You may have also heard that we participate in the Lord’s Supper, or Communion, every week. While various denominational groups partake quarterly or annually, we partake each Sunday. It is possible you learned that we baptize those who believe in Christ in water so they may receive the forgiveness of sins. All these practices are labelled as “odd” by many outsiders. Some go further and suggest that these practices are against Scripture. While we could have long conversations from the Bible about these practices and others that we do in the church of Christ, it better serves us to consider what makes this church different from all the rest in terms of its origin and ownership.
 
            One of the most significant differences between the church of Christ and the vast array of denominations is that this church started in the first century. I know what you may be thinking: how is that possible? Many of the towns where churches of Christ are located did not exist 2,000 years ago! What we mean, then, is that the church as an entity started in the first century. The prophet Daniel wrote concerning the start of the church. In Daniel’s second chapter, the Babylonian king, Nebuchadnezzar, had a dream of a large statue with different parts that was suddenly destroyed by a stone. Daniel revealed the dream and interpreted it for the king, and through the course of the chapter, he tells Nebuchadnezzar that in the days of the kingdom represented by the feet of clay and iron, God would establish His kingdom. God’s kingdom would break all the other kingdoms and last forever (Daniel 2:44). As history reveals, the kingdom of clay and iron that Daniel saw was the Roman Empire, which ruled most of the known world from the second century B.C. until the fifth century A.D. If God’s kingdom was established in the days of that kingdom, then it follows that the church was established between those historical boundaries.
 
            That prophetic text brings forth a question: how do we know the kingdom of which Daniel wrote is the same thing as the church? In the New Testament, we discover that Jesus and His apostles referred to them interchangeably. While we admit that the term “kingdom” carries with it more meaning than just “church,” it is clear they express different ideas about the same entity. First, Jesus told His apostles that some of them would still be alive when the kingdom of God appeared “with power” (Mark 9:1). That further narrows the establishment of the kingdom from Daniel’s prophecy, but it also shows us that Jesus predicted the arrival of the kingdom as a real body. Later, Jesus would say that the coming of the Holy Spirit onto the apostles was when they would receive power (Acts 1:8). Together, these passages teach us that, when the apostles received the Holy Spirit, the kingdom would also arrive. That means Acts 2 marks the beginning of the church of Christ, which is when 3,000 people were added to it (Acts 2:41).
 
Second, the apostle Paul wrote that those who obey Christ are transferred from the “power of darkness” into “the kingdom of the Son of His love,” which refers to the church (Colossians 1:13). Jesus predicted the arrival of the kingdom and stated what would precede its arrival, and later, Paul spoke of it as a present reality in the first century. We see how the origin of the church of Christ is rooted in history, not just in the United States, but in the days of the apostles all those years ago. Alexander Campbell and other men may have issued the so-called “Restoration Plea” in the 19th century, but they did not start a new denomination. Sadly, that is what many did throughout history. All denominations can be traced back to a time long after the first century ended, but the church of Christ has its roots in that era.
 
Another major difference between the church of Christ and the denominations of the world is that it belongs to Christ alone. Fundamentally, all denominational bodies naturally belong to someone other than Jesus. Countless synods, associations, and counsels control the denominations of our age. Christ is mentioned by these bodies, but He is not the final authority. In the church of Christ, Jesus calls the shots. We recognize the reality that Jesus promised to build His church (Matthew 16:18). There is no other divinely ordained church builder than Jesus. Sadly, that indicates denominations are outside the promise of Jesus because someone else had to build them. The church of Christ can lay hold of that promise because Jesus alone builds us up and controls our teaching and practice. There is no headquarters or governing body in the church of Christ, for Jesus is our head in all matters (Ephesians 1:22-23). Although we understand that Scripture refers to the church in numerous ways, we humbly wear the name of Christ because we do not wish to be known by any other title or authority (Acts 4:8-12). Our sole desire is to be known for our association with Christ and our faithfulness to His teachings. We strive each day despite our imperfections to loyally serve Jesus as His disciples. From those efforts, we wish to be known for our love and unity in the truth Christ has brought down to us (John 13:34-35; 17:20-23).
 
While there are other important differences between the church of Christ and the denominational world, these two points make the distinction clear. All denominations have their historical roots in different and often contradictory faith traditions, and nearly all of them are controlled, not by Christ, but by some other authority. The church of Christ goes back to the first century and was the only entity to which the saved were added. Additionally, the church of Christ looks to Jesus for all that it teaches and practices. We struggle in that effort, but together, we carefully consider the Scriptures to ensure all that we say, do, and think pleases Christ. After all, that is the goal for which all should strive (2 Corinthians 5:9).

​In the United States, there are thousands of different churches that all claim affiliation with Jesus Christ. Each one claims to follow His teachings and represent His ways accurately, yet they all teach the Bible in different ways. While some churches fall into similar categories, there are enough differences that, to them, justify a new religious community. Even so-called non-denominational and community churches are offshoots of traditional denominational groups. No matter the motives, sincerity, or thinking of the people who founded these denominations, it is undoubtedly true that they have created mass confusion. When all these groups claim to represent Jesus but then present Him in contradictory ways, how can we know who is right? Many have answered that question by simply throwing their hands in the air with exhaustion, saying, “I guess no one is right.” Is this what Christ intended when He stated He would build His church (Matthew 16:18)? Surely Jesus does not wish for there to be so much division, especially over what He taught in His life. We should then consider what the Bible teaches us about the nature of division and why it is wrong.
 
            The prayer of Jesus prior to His arrest is a highlight in John’s gospel account. In it, Jesus prays for His apostles as well as for those to whom they preach (John 17:1-26). When He prays for His future disciples, Jesus specifically asks that they all be united to the degree that He and the Father are united (John 17:20-21). Because Jesus and the Father are “one,” that means His will is for His disciples to have deep, abiding unity. In other words, Jesus did not wish for His followers to be divided in any way. Division over personalities, preferences, ethnicities, or any other matter is naturally ruled out by Jesus’ prayer. That does not mean these issues will not arise; however, it means that they should be addressed with the intent to produce unity. What denominationalism produces is deep and persistent division that worsens as the years continue. It is evident that many denominations will never be reconciled with their former associations, and, in time, further divisions will result in the ones that have already been created. Is this not a violation of Jesus’ intent for His followers? Unity is what He desires, but denominations make that effort impossible.
 
            Years after Jesus’ prayer concerning unity, the Christians in the city of Corinth were deeply divided. These divisions did not result in a denomination, but they did cause conflict among brethren. Paul writes that these divisions needed to stop (1 Corinthians 1:10-11). Rather than remember their allegiance to Jesus, the Corinthians exalted men like Paul, Apollos, and Cephas to the point that they created different factions within the congregation (1 Corinthians 1:12). Because of this problem, the Corinthians revealed their immaturity and pride (1 Corinthians 3:1-4, 21-23). They boasted in human beings, fought over their preferred preacher, and viewed the church for which Jesus died with a worldly perspective. Sadly, what happened in Corinth reveals the roots of denominationalism: immaturity and pride. Almost all religious division occurs because a disagreement arises, which then causes people to leave because they refuse to resolve the issue. It is far easier to flee conflict than it is to address it with the intent to reconcile. Furthermore, few religious leaders would admit they are proud when they leave to start a new denomination. To them, it is the height of humility to leave rather than remain in conflict. Did Paul teach the Corinthians to walk away from their brethren and form new religious groups? The answer is evident: he taught them to resolve these divisions and be unified in Christ. That is how the Bible teaches us to pursue unity, yet that is not what denominations practice. Instead, they produce more division and more confusion, which merely pours salt on an already festering wound.
 
            Friends, at no point in the New Testament do we read of denominationalism fitting into Christ’s plan for His church. It is not His will for His people to be divided, nor is it His will for His people to divide because of immaturity and pride. Instead, Christ’s plan for the church is oneness, just as He is one with the Father. To a congregation that also struggled with unity, Paul wrote that “there is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:4-6). How can we study a passage like this and walk away with the thought that division is acceptable before God? It is abundantly clear that unity is the demand of the New Testament. Whenever divisions occur, they break off from the oneness of the church, which places them outside Christ. While they may feign association with Him, and perhaps even teach His ways with accuracy, the division undermines their efforts and puts them at odds with what Christ intends. His plan is for oneness among His people.
 
            While it is not for us to comment on the thinking, sincerity, or motives of people who have founded denominations over the years, we can certainly comment on the result, which is confusion. That is not Christ’s will for His church. Instead, He desires for His people to be united and together before Him. We therefore call all people in denominations to leave those traditional religious bodies behind and lay hold of what Scripture teaches. It is in the Bible we find the answers we seek and the authority by which we may serve, worship, and live acceptably before God. That is the only answer to the religious division we see across the world.

​Across the world, deeply religious people are sincere in the beliefs they profess. For them, what they believe is not rooted in hypocrisy, fakery, or impure motives, but rather in what they are convinced is right. Their conscience is assured that what they believe is acceptable before God. To some, this sincerity should not be questioned or challenged. It would be judgmental and unlike Christ to doubt someone’s sincerity. Often these thoughts are expressed in a situation where someone’s sincere convictions are scrutinized with Scripture. It is easy to dismiss concerns off-handedly about truth with claims of sincerity. Regardless, no matter how we feel, we should consider whether sincerity is enough to please God. What do the Scriptures teach us about sincerity and its role in our faith?
 
            We first acknowledge the importance of sincerity and a good conscience before God. To diminish these realities would take away from what the Bible says. In his final letter to Timothy, Paul remarked that he served God with “a pure conscience” (2 Timothy 1:3). He also expressed his conviction that Timothy had a genuine faith like his mother and grandmother (2 Timothy 1:5). Both passages refer to sincerity and a good conscience. These texts also show us that these traits can be passed down from generation to generation, which stresses the need to teach them. There should be no question, then, that God wills for His people to have a pure conscience and sincere faith in Him. These traits are necessary if we would serve God effectively. Still, we must return to our titular question: is sincerity enough to be saved? Perhaps we should think of it in another way: can sincerity overcome false beliefs, practices, and lifestyles? That requires us to dig deeper into Scripture.
 
            What Paul writes in 2 Timothy about sincerity and a pure conscience has built within it the expectation that these traits have been properly trained. That is, these traits have been passed down and are constructed on a solid foundation. Consider another text that shows us the need for a pure conscience. Paul writes that when we understand “the commandment,” which refers to the Old Testament law, it produces love from “a pure heart, from a good conscience, and from sincere faith” (1 Timothy 1:5). False teachers in Ephesus had missed the point about the Old Testament law and sought to misapply it, which revealed their ignorance (1 Timothy 1:6-7). It also revealed a lack of the traits Paul commends, among them a pure heart, a good conscience, and sincere faith. All this implies that when the Old Testament law is properly understood and applied, these are the traits it will develop. Taking that thought further, we realize that Paul shows us that these traits have as their foundation God’s word. When our sincerity and pure conscience are rooted in the Scriptures, then they have the power to produce and maintain salvation. When our sincerity and conscience are built on any other foundation, then their power is negated, because it is all subject to our whims. We could be sincere and have a pure conscience yet deny the physical resurrection of Christ. We could be sincere and have a pure conscience yet claim God does not exist. We could be sincere and have a pure conscience yet worship in ways contrary to the Bible. The problem ought to be a little clearer.
 
            An example will help us grasp how sincerity and a pure conscience are not in and of themselves enough to be saved. The centurion Cornelius was “devout,” donated financial means to others, and regularly engaged in prayer (Acts 10:1-2). Based on this description, it follows that we could call him sincere and conscientious. What happens next changes the situation, however. An angel of God appears and informs Cornelius that he must visit a man named Simon, who “will tell you what you must do” (Acts 10:3-6). If God was content with Cornelius’ sincerity and conscientiousness, then why would He send an angel to inform this man that he had something more to do? Friends, Cornelius was a devout man, but he was not a saved man because of his devout life. It would not be until he obeyed the command to be immersed in water that he would be forgiven of sin and therefore saved (Acts 10:47-48). While sincerity and a pure conscience defined Cornelius, neither were enough to produce salvation. Only obedience to Christ’s plan could do that.
 
            Sincerity alone is not enough to be saved from sin. While we recognize the necessity of sincerity and a pure conscience, we must realize that these traits cannot be founded on our feelings or whims but on the word of God. It is God’s design that when we obey what He teaches us, then He will declare us saved, and we can rejoice in that fact without any doubt of where we stand before Him. To rely on sincerity and conscientiousness while believing and practicing error is folly. Let us turn to Scripture to learn what God demands, obey Him, then live in sincerity and conscientiousness before Him because of what He has taught us.

Our world has thousands of different, often contradictory, religions. Just a brief overview of these religions is a confusing study. In some cases, a single religion, like Christianity, can have thousands of different groups that adhere to teachings that contradict the rest, which adds even more to the confusion. In an environment such as this, there are many who proclaim that there are many paths to God. The thought that there is only one way to God is rejected and spurned, for that is “too narrow-minded.” Even the hint or suggestion that certain beliefs or practices are evil before God will get you labelled as hateful and bigoted by many people. We have become a society of tolerance wherein all beliefs are deemed equally acceptable. There is no inherent superiority to one religion over another. Moreover, truth in religious beliefs is set aside in favor of what one feels is right. At that point, it becomes a subjective mess, and everyone is free to do as they please. Is this what God intends for His creation?
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The first of the Ten Commandments makes this declaration: “You shall have no other gods before Me” (Exodus 20:3). It was God’s will for Israel in this setting to avoid idolatry, which is the worship of other gods besides the true God. Later, God would state that He is jealous for His people and their service, which also rules out idolatry (Exodus 34:14). To some, this makes God petty and egotistical, but this is nothing but a modern spin on an ancient principle. What God communicated to Israel thousands of years ago established that He does care what His creation believes and thinks about Him. He does not will for His people to participate in false worship which not only defiles His holiness but also harms the worshipers. It cannot be overstated that the idolatrous beliefs of Egypt, Canaan, and many other nations in the ancient world were sickening. They offered their own children as sacrifices, mutilated their bodies, and participated in heinous sexual activities, all in the name of so-called “worship.” It mattered that these people believed these acts were acceptable before God, for it led them down dangerous roads from which there was often no return. God did not wish for Israel to fall into that trap.

Despite God’s commandments and warnings, Israel went down the path of the nations into idolatry. This brought condemnation from God through the voice of His prophets. Through Isaiah the Lord proclaimed their worship was a burden to Him because it was all a lie (Isaiah 1:10-15). They carried out the proper mechanics of worship, such as offering sacrifices and observing certain festivals, but they were living lives filled with evil deeds. It mattered to God that they falsely believed they were serving Him when in fact they were not. Through Jeremiah God declared that His people trusted in lies (Jeremiah 7:1-11). They sincerely believed that because the temple of the Lord was in their midst, they were shielded from destruction. It was simply a lie, and a dangerous one at that. Desolation was at their door, but their false religious beliefs blinded them to reality. It mattered to God that they held to these false beliefs. While the people in the days of these prophets undoubtedly felt comfortable with their beliefs, God was uncomfortable with them. He was greatly disturbed that His people had turned away from Him in favor of falsehood. Constantly God warned His people to abandon these false beliefs, but they refused. It would not be until destruction came that they realized their tragic error.

The sad reality is that the attitude of God’s people in the days of the prophets persists into the modern age. Through Scripture the Lord teaches us His ways and urges us to follow them, yet people create their own ideas and follow those instead. Jesus spoke of many who would cry out to Him in the final day and declare that they had done many good works in His name, but He will reject them because they practiced lawlessness (Matthew 7:21-23). These were clearly sincere people who were comfortable in their religious beliefs, but it was all a lie. It was not in harmony with the truth God wills for us to follow. Jesus would state in another place that He is the way, the truth, and the life (John 14:6). It is only through Him, Jesus says, that we can reach the Father. There are no alternate routes, detours, or exit ramps on the path God has set before us through Christ. It matters to God that we trust in Him and in His Son Jesus Christ and that we seek to obey His teachings given to us in the Scriptures. Otherwise, we will find ourselves believing in a lie rather than allowing the truth of God to set us free.

Friends, there is only one way to God, and that is through Jesus. No other religion can supersede or undermine that claim. It is not narrow-minded, bigoted, or hateful to plainly declare this truth, for it is this truth that can set us free from the errors of our world. God does care about what we believe, and only by taking heed to what He has revealed to us in Scripture can we know what He wants us to believe and practice. God has ensured we have an accurate record that shows us what He expects for our lives, and we would do well to follow those expectations. Let us then examine our religious beliefs and ensure they are in accord with the truth God has revealed in the Bible and not patterned after lies.

Of all the literature that has ever been written, the Bible is among the deepest and most complex. It contains sixty-six separate books and letters that each have different writers and contexts. Within its pages, we find poetry, historical information, and even prophecies. Some books are short and straight-forward while others require deep study to fully grasp. It is undeniable that the Bible is at times hard to understand for many of us. What that can create within us is discouragement, for we think we will never fully know what the Bible teaches. That downcast spirit then produces the question, “why bother trying?” Some make the situation worse by arriving at contradictory conclusions that seem to be at odds with clear Bible passages. Even more problematic are some denominational bodies that claim no ordinary person can understand what the Bible says apart from the clergy. With all these difficulties between us and what the Bible says, is it even possible to understand it?
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No answer to our titular question is complete without acknowledging an oft-overlooked fact about God. If God is the Creator of the universe, who is all-knowing, all-powerful, and ever-present, then it logically follows that He would seek to communicate with His creation. In Scripture, we discover that God has in every era expressed His will to humanity. Early on, God communicated His will to men like Noah and Abraham (Genesis 6:13-21; 12:1-3). He spoke through Moses many years later to communicate His will to Israel (Exodus 3:7-10). Throughout the history of Israel, God sent prophet after prophet to make His will known to each generation (2 Chronicles 36:15). From the first century to today, God has communicated His will through Jesus Christ and those who heard Him, which we have recorded in the New Testament (Hebrews 1:1-4; 2:1-4). All these passages establish that God has consistently spoken to humanity throughout the ages. God would not give us a message that is impossible to understand, nor would He leave us to our own devices. Either option would make God less than what He is. If we believe in God, or even in the concept of a higher power, we must acknowledge that such power naturally lends itself to One who could easily communicate His will in a consistent and understandable way.

It is also important to consider what the Bible writers stated about what they wrote. There is little room for missing the point of a passage like this: “by which, when you read, you may understand my knowledge in the mystery of Christ” (Ephesians 3:4). In the context of this passage, Paul speaks of God’s revelation of the “mystery,” which refers to that which was hidden in the past being revealed in the present. The specific mystery of which Paul speaks is that the Gentiles, or non-Jewish people, could be “fellow heirs” and “partakers” of Christ’s promise in the gospel (Ephesians 3:6). Focus on what Paul states about these teachings: when the Ephesians read them in the first century, they could understand the meaning of Paul’s words. They too could appreciate the revelation of this mystery and glorify God for His grace shown to all people, both Jewish and Gentile. Otherwise, why would Paul note that they could understand if it was beyond their comprehension? Today, we can still understand what Paul wrote in Ephesians, and it is possible to expand that reality throughout all Scripture. While some passages present significant challenges to interpretation, that does not change the fact we can understand what God has given us in the Bible.

There is another significant point to help us answer the question we have posed. In the gospels, Jesus never gives the impression that the Scriptures were impossible to understand or interpret. In fact, on some occasions, He chides religious leaders who should have known better. Think about what Jesus told the Jewish ruler Nicodemus (John 3:9-10). Jesus indicates that because Nicodemus was a teacher in Israel, he should have understood the new birth. Would Jesus expect that knowledge if it were impossible for Nicodemus to possess it? We can see a similar situation unfold with the Sadducees. They denied the resurrection and sought to trap Jesus in His words, but He turned the tables on them. Jesus stated they were mistaken and did not know the Scriptures nor God’s power (Matthew 22:29-32). Like Nicodemus, they should have known, but they did not. Again, would Jesus expect such knowledge if it were impossible for these men to possess it? The answer should be clear based on how Jesus responds.

We have merely scratched the surface on whether we can understand what the Bible says. We again affirm that some passages in the Bible are hard to interpret, but that does not make them impossible. With diligent study and a heart that seeks to learn, we can and will grasp Bible teaching. However, the most important part of understanding the Bible is not just in what we mentally acknowledge but in what we practice. Scholars and religious leaders across the world have lengthy passages of the Bible memorized, yet they do not live out what they know. Let us take heed to what Jesus taught us concerning hearing and doing what He said (Matthew 7:24-27). The true mark of one who understands the Bible is not a person who can repeat memorized facts but someone who lives its teachings. Friends, we can understand the Bible, and because we can understand it, let us make sure we obey what it teaches us.

For thousands of years people have sought to discredit the Bible as the word of God. In the past, skeptics, rationalists, and philosophers levied many charges against the Bible to make it illegitimate in the eyes of the public. Today, it is common in the comments section of videos, blogs, and social media posts about the Bible for someone to inevitably claim, “The Bible was written by men, not God. It is time we stop believing in fairytales and move on.” These sentiments are expressed in many ways, but the point is the same: the Bible is not from God and is therefore unworthy of consideration. Is there any merit to these thoughts?
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            We should first express that it is not inappropriate to ask questions related to the legitimacy of the Bible as the word of God. In fact, the Bible teaches us that God favors those who sincerely seek truth (Isaiah 1:18-20; Acts 17:10-12). The more we consider whether the Bible is a divine document, the more we will discover that its claims are repeatedly proven throughout both Old and New Testament. Some in their zeal for the Bible make it seem that asking questions is itself a problem, but that is inaccurate. The real problem is when, rather than asking sincere questions and seeking truth, someone chooses to assume he knows the Bible is not from God. He cares little for evidence and relies on how he feels. That is not the right attitude. We should instead be willing to examine the facts of the case and determine whether they prove the Bible’s divine origin.

            The first fact we should consider concerns those who wrote the Bible. It is true that human beings wrote the books of the Bible, but we must consider who these people were and where they got their information. Consider David. He wrote many of the psalms and has almost two entire books, 1 and 2 Samuel, dedicated to his life and reign. He admitted at the end of his life that, “The Spirit of the Lord spoke by me, and His word was on my tongue” (2 Samuel 23:2). This poetic declaration establishes that David wrote as the Lord directed. What underscores this fact is that this man wrote prophecies that would not be fulfilled until Jesus’ arrival. 1,000 years before Jesus, and several hundred years before crucifixion was practiced, David stated that wicked men had pierced him, mocked him, and cast lots for his clothing (Psalm 22:16-18). We have no record of these events literally happening in David’s life, but they did happen in Jesus’ life (Matthew 27:35). How could David have known this information apart from divine revelation? The answer should be clear based upon these texts.

            The second fact we should examine concerns what the Bible says about itself and its relationship to God. If the Bible is purely a human document, then we would anticipate that its relationship to deity would be easily discredited. There would be passages that clearly show us errors and fallacies introduced by human writers. Yet the opposite is true: the words of the Bible are directly connected to God. Many of the psalms exalt God in what they communicate. In one example, the psalmist wrote that the Lord’s words were pure and proven (Psalm 12:6). Another place states that all of God’s word is truth (Psalm 119:160). These texts, along with many others, establish that these psalmists viewed what they wrote as divine. The apostle Paul goes so far as to state that the Scriptures are themselves “breathed out” by God (2 Timothy 3:16-17). It is for that reason, Paul states, that we can use the Bible for teaching, for reproving, for correcting, and for instructing. These texts and many others demonstrate that the Bible is directly connected to God, and credit is given to Him, not man, for its authorship.

            The third fact we should give thought to is how Jesus perceived the Bible. If anyone had the ability and authority to call the Scriptures into question, it was Jesus. He could have told us that the word was corrupted and unworthy of our consideration. We do not find this, though. What we find is Jesus’ trust in the Scriptures. In one text, Jesus stated that the Scripture “could not be broken” (John 10:35). Later, He stated that God’s word is truth (John 17:17). Passage after passage shows us Jesus taught and trusted in the word of God. Not one time did Jesus question or contradict what God had revealed. Instead, He taught and lived according to the reality that man lives not just by bread but by every word of God (Matthew 4:4). If Jesus viewed the Bible in these terms, then why should we try and discredit it? There is no reason to try unless we wish to discredit Jesus in the process, which simply cannot stand.

            What we have presented is a mere fraction of the evidence available to us concerning the Bible’s origin, but even with this brief discussion we can clearly see that the Bible is from God. Human hands may have physically written the words on papyrus, but God’s Spirit was directing their work. To this day God’s Spirit has ensured the preservation of the Bible so that we can continue to learn from its teachings and understand the Lord’s will for our lives. The question returns to us, then: will we heed this evidence and obey what the Bible teaches, or will we ignore the facts of the case and persist in rebellion? The choice is yours.

​It is likely you have heard someone tell you, “I am a born-again Christian.” The declaration typically leads to an invitation for you to become a “born-again Christian,” and through the conversation, the phrase remains unclear. It sounds like a wonderful idea, and it certainly creates a sense of wonder, but what does it mean? If you were to ask that one who declared they are a born-again Christian what he means, it is likely you will hear about emotions and feelings. Perhaps some Scripture will be shared, but because the new birth is often tied to how we feel, there is nothing concrete about it. It then becomes subject to the interpretation of each person rather than a meaningful experience. Is this Jesus’ intention for the new birth?
            John’s gospel contains a key text that teaches us about what it means to be born again. Jesus speaks to Nicodemus, a ruler of the Jewish people, concerning the new birth (John 3:1-5). Nicodemus initially fails to understand Jesus’ teaching that “unless one is born again, he cannot see the kingdom of God” (3:3). He wonders whether Jesus means that a man must enter his mother’s womb a second time and be born again that way. The Lord repeats His teaching and clarifies its meaning: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (3:5). What we read in this passage alerts us to the fact that the new birth is a requirement to see God’s kingdom and enter it. In other words, it is impossible to be part of God’s people without being born again. The seriousness of this reality cannot be overstated. If we wish to receive God’s favor and submit to His reign in our lives, then we must experience the new birth.
            Thankfully, Jesus is not ambiguous with how to experience the new birth. He states that “one is born of water and the Spirit” (John 3:5). There are two elements to the new birth according to Jesus: water and the Spirit. While interpretations for these elements vary, there are some clear points we garner from both. First, the water to which Jesus refers likely means immersion in water, which is what John the Baptist—or the Immerser—did in the wilderness (Luke 3:3). Water throughout Scripture brings up the idea of cleansing. In the Old Testament, the priests had a basin of water which they used to wash themselves before they could serve God and offer sacrifice (Exodus 30:17-21). This was a requirement to enter God’s presence lest they perish. In the New Testament, water continues to represent cleansing, but it takes on a new significance, for it is an essential part of salvation. As the apostle Peter plainly stated, baptism now saves us (1 Peter 3:21). This same apostle proclaimed that baptism is “for the forgiveness of sins” (Acts 2:38). For anyone to be born again, they must be baptized. It is through baptism that one contacts Christ’s blood so his sins may be forgiven (Romans 6:3-4). Many dispute the crucial part that baptism plays, but Scripture unambiguously shows us that it is required for us to be saved. Therefore, if we want to enter God’s kingdom and experience its blessings, we must be baptized in water.
            Second, Jesus refers to “the Spirit” as a requirement for the new birth. It is true that at baptism we receive the “gift of the Holy Spirit,” which is His dwelling within our hearts (Acts 2:38). Is that what Jesus means? That is certainly part of it. However, we must also consider the fact that the new birth involves a change in our spirits when we experience it. That is, our attitude, way of thinking, and way of living all must change if we are genuinely born again. There are some who carry out the first element of the new birth, baptism in water, but neglect the second element. We must again remember that both elements, water and the Spirit, are essential to enter God’s kingdom. A few years after Jesus taught Nicodemus, the apostle Peter taught some early Christians that the new birth they experienced came through God’s living and abiding word (1 Peter 1:23). These born-again Christians did not just have feelings and emotions to share; rather, they had a transformed life that was evident. We see that in his acknowledgment of the fact that these Christians had obeyed the truth, which purified their souls and produced love (1 Peter 1:22). Peter goes further and teaches that these Christians should lay aside things like malice, deceit, hypocrisy, and evil speaking. Instead, they should desire the true milk of God’s word so they could grow in what is right (1 Peter 2:1-3). Put simply, the new birth demands those who experience it live changed lives. It is not enough to carry out one element and leave the other undone. Any person who claims to be a born-again Christian that does not live a life obedient to the word of God has yet to experience the new birth as it is taught in the Bible.
            The new birth is essential for anyone who wants to enter God’s kingdom and share in its blessings. It is not just about how we feel, though, for the Bible teaches us that it involves much more than that. To be born again demands submission and obedience to God. That is perhaps why so many who claim to be born-again Christians do not show the reality of the new birth in how they live. The sad consequence is that these are not citizens of God’s kingdom, nor are they right with Him. Let us not focus on the status of others, however, but on our status. Have we experienced the new birth as Jesus teaches it? If not, then what hinders us? Our hope is that you will carefully weigh what it means to be born again and obey what Jesus teaches concerning it. 

​Optical illusions are strange wonders that appear to be something they are not. Perhaps you have seen images of common, everyday items that are arranged to seem like a face or an animal. Maybe you have looked at an image that could be a duck or a rabbit depending on your perspective. Almost any object or image can become an optical illusion that teases our brains and makes us question what we see. While these illusions are amusing, we are tragically surrounded by one specific illusion that is not. We refer to the billions of people in our world who claim to be Christians, but upon close examination, the illusion of that claim fades and we realize they are frauds. These people claim Christ, yet how they live demonstrates the opposite of His teachings. This sad reality forces us to reckon with our titular question, “what makes someone a Christian?”

The term “Christian” appears in the New Testament three times. Two of its occurrences are in the book of Acts (Acts 11:26; 26:28). In the first text, the disciples in Antioch are called Christians. Luke records that this was the first time this name was applied to the disciples. He uses a unique Greek term which we translate into English as “called.” It refers to a divine calling or naming. In other words, the disciples were named Christians by God. Some may have used the name as an insult, but the definition of “Christian” in the Greek language is one associated with Christ. Because these disciples followed Christ, and it was evident He was their Master, the name “Christian” was appropriate. The second text could be interpreted as an insult hurled at Paul by King Agrippa, but that does not change the fact that the name itself is fitting for those who follow Jesus. Our world attaches its own prejudices, biases, and meanings to the name Christian, but that does not modify its definition. It is someone who associates himself with Christ by the way he chooses to live, speak, and think.

            Because a Christian is someone associated with Christ, we should explore what Jesus taught concerning His followers. Surely Jesus is best positioned to define what it means to follow Him. We first consider His teachings in the Sermon on the Mount (Matthew 7:21-23). In this passage, Jesus clearly says that just calling upon Him as Lord is insufficient to enter heaven. Instead, it is the one who does what God expects that will enter. There will be many who appeal to their great works they did for Jesus when He returns, yet He will send them away to torment because they practiced lawlessness. It is Jesus, not anyone else, who narrows down His true followers. Only people who carry out God’s will for their lives through Jesus can claim to be His disciple and wear the name “Christian.” Otherwise, they may appear to be His follower, but it will be evident that what they claim is an optical illusion.

            Jesus offers more insight into who truly follows Him in Luke’s gospel account. It is the person who denies himself, takes up his cross daily, and follows Jesus (Luke 9:23). That threefold teaching highlights some significant points about what it means to be a Christian. First, it involves self-denial. That is, you declare yourself and your ways to be false, then you choose to accept Christ’s ways. Perhaps humility communicates the idea. An arrogant, boastful person cannot claim to be a Christian, for that avoids self-denial. It also rules out those who refuse to give up what Jesus and His apostles condemn. Sexual sin, greed, hypocrisy, and malice ensnare many who claim to be Christians, but their staunch refusal to deny self makes their claim false. A Christian is someone who willingly denies self so that Christ and His ways reign within.

            Second, it involves taking up the cross daily. The cross involves shame and suffering. Many wear crosses and decorate their houses with them today, but in Jesus’ time, it was a symbol of shame. Death on a cross was reserved for heinous criminals, and it served to warn others who stepped out of line that the punishment for their crimes was high. Jesus was not a criminal, but evil men put Him to death on a cross because He threatened their power. Any who would claim the name Christian must associate themselves with Jesus’ suffering and shame. It may bring ridicule and mockery, but His true followers will endure it with the awareness that association with Jesus is of far greater value than the praise of people.
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            Third, it involves following Jesus. This may seem like an obvious point to you based on what you have read so far, but it cannot be emphasized enough that those who claim to be Christians will follow Jesus wherever He goes. In His life, Jesus traveled to many places, so we do not suggest that it is about going to different towns like He did; instead, it concerns the way He lived. To follow Jesus means living a life of holiness, purity, obedience, compassion, service, kindness, conviction, and complete trust in God. All four gospel accounts—Matthew, Mark, Luke, and John—demonstrate these characteristics in Jesus. Anyone who wants to associate themselves with Him must be prepared to follow in His footsteps. Otherwise, it is impossible to call oneself a Christian if he is unwilling to strive for Christ-likeness.
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            What then makes someone a Christian? It is not just a title that we pick up and put down when it is convenient but is instead demonstrative of someone who we could associate with Jesus. This is a person who strives to carry out God’s will in his life, denies himself, bears with suffering and shame, and follows Jesus in how he lives. Does that sound like most of the people who lay hold of the name Christian to you? The evidence we have considered provides an obvious answer: no. Instead, many so-called Christians are merely optical illusions that appear to be something they are not. Jesus is not looking for optical illusions that look good but are in fact deceptive. He is seeking servants who will commit to Him their lives (John 12:25-26). Let us consider whether we are Christians according to the teachings of Jesus, and if we are not, let us obey His commandments that will associate us with Him.