What is repentance? Is it just being sorry for sin? Or is something more required?

Solomon’s prayer at the time of the dedication of the Jewish Temple is a remarkable piece of literature. It contains an important discussion of the nature of genuine repentance. In an age when this is frequently misunderstood, it provides a valuable resource.

The writer of Hebrews speaks of those who are beyond the possibility of repentance (Heb. 6:6). Does this mean that if a Christian falls away from the faith, he can never return? Is it even possible for the child of God to apostatize —so as to be lost? This week’s Q&A segment addresses this issue.

Why do some Bible verses seem to indicate some people were forgiven without repentance?

Genesis 6:6 indicates that “it repented Jehovah that he had made man.” Does this mean that God regretted his creation?

What will it take for a wayward nation to repent? Perhaps this lesson from ancient Israel is a helpful reminder.

Another argument which denies the essential role baptism plays in our salvation is answered.

In Acts 2:38 Peter contended that baptism is “for” (eis) the remission of sins. Since many religionists deny this biblical truth, they seek comfort in a supposed parallel that they imagine nullifies the force of eis in Acts 2:38. Some imagine they have found a solution to their theological problem in Matthew 12:41. But have they?

There is much confusion in the community of “Christendom” as to what constitutes “conversion.” There need not be. A collective consideration of those cases in the book of Acts wonderfully clarifies the matter. Study this theme with us.

Every one uses the principles of “logic,” whether aware of it or not. Humans cannot function with some logical skill. When it comes to religion, however, many fling “logic” to the wind. No where is this more apparent that in considering the plan of divine salvation.

Peter affirmed that God “made no distinction” between Jews and Gentiles with reference to the matter of salvation. In other words, both Jews and Gentiles were to be redeemed in precisely the same fashion.

The Hebrews writer appeals to the profane attitude of Esau in order to teach us something about the nature of irreversible consequences. If we treat lightly the promises of God and forfeit the Christian inheritance, it will be too late for tears come judgment.

All who wish to enjoy the remission of past sins will call on the name of the Lord by obeying the gospel plan of redemption. In no other way can one receive pardon.

How can a fallen away Christian be restored to fellowship with Christ and his church?

Some Christians have never graduated out of biblical kindergarten.

It has long been known that denominationalists, welded to the theory of salvation by “faith alone,” repudiate the connection between baptism and the forgiveness of sins. Some, formally sound on this issue, now are capitulating to sectarian error. Take a brief look at this issue with us.

Zophar, one of Job’s friends, was a fierce critic of the patriarch of Uz. Many of his charges were unjust. Occasionally, however, he uttered meaningful truth. This brief article discusses one such episode.

A sincere student wants to know how one can read Romans 10:9-10, which mentions only faith and confession, and then contend that baptism is essential to salvation. Wayne Jackson discusses the “analogy of faith” principle.

A comparison of 1 Peter 1:22 and Acts 2:38 amplifies the meaning of “obedience to the truth.”

Based upon a misunderstanding of Ephesians 2:8, some argue that “faith” is a gift from God, and that it is not, therefore, a condition of salvation. This theory is the offspring of Calvinism. This week’s question explores this issue.