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Repentance is an essential element of the gospel message. God calls us to repent of our sins in order to receive forgiveness in Christ (Luke 24:47; cf. Acts 2:38; 17:30). Repentance therefore is a mark of a true Christian.
Because the heart of man is deceitful (Jeremiah 17:9), often people will consider themselves to be a Christian while having no desire to turn from their sin. They may even feel guilty about their conduct and its consequences and express a degree of sorrow. They may even make certain changes in their life. However, this response to sin amounts to nothing more than personal reformation and falls seriously short of true repentance. Non-Christians can be sorrowful and change their lives apart from God, yet the central motivation for them is to better themselves. True repentance comes from a heart that is convicted of offending a Holy God.
Repentance in the New Testament literally means "to perceive afterward." Generally speaking repentance is an inward change of mind, affections, convictions, and commitment rooted in the fear of God and sorrow for offenses committed against Him. True repentance is necessarily accompanied by faith in Jesus Christ. They are distinct concepts but cannot occur independently of each other. Repentance is no more a meritorious work than faith. It is an inward response. The necessary result is an outward turning from sin to God and His service in all of life. It is never regretted (2 Corinthians 7:10) and it is given by God (Acts 11:18).
When a person is sincere in their repentance from sin they are characterized by certain traits. When the Pharisees and Sadducees came to John the Baptist for baptism in response to the message "Repent for the kingdom of heaven is at hand," John told them "to bring forth fruit in keeping with repentance" (Matthew 3:8). When a person is truly repentant they will do certain things that will give evidence to the genuineness of their repentance (2 Corinthians 7:5–11). The Scripture describes the following responses of those who repent of sin:
We need to be careful not to assume that sorrow for sin is the sole indicator of true repentance. Sorrow for sins committed is necessary but sorrow does not necessarily mean that true repentance has taken place. Consider 2 Corinthians 7:9: those who possess a godly sorrow will focus more on their moral failure than on just the consequences of their sins (Psalm 51).
Those who truly repent will not fight or resist natural consequences. Saul continually fought David's rise to power even after acknowledging that David would be the next king (1 Samuel 24:20). Saul was more concerned with damage control than with his personal righteousness.
True repentance consists of a response from our entire being — our mind, our will, and our emotions. While the outward intensity of this response will vary from person to person, every believer in Jesus Christ will experience a full repentance from the heart. We must help people to not accept a selfish response to a God-given guilt.
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office@cbcofcranberry.org · (724) 776-2780
The doctrine of eternal security is the belief that once a person believes in Jesus Christ for forgiveness of sins and thus becoming a Christian, they cannot lose their salvation. It is sometimes referred to as "once saved, always saved." Eternal security is ultimately based on the fact that salvation is the work of God — if God does the saving, salvation is secure.
In Romans 8:28–30, Paul writes of those whom God foreknew, predestined, called, justified, and glorified. God’s purposes will be accomplished (Psalm 115:3; Isaiah 46:10; Daniel 4:35). When we think of the Lord we need to think of Him directing all things after the counsel of His own will (Ephesians 1:11), including our choice to embrace His Son as Lord and Savior.
Hebrews 10:11–12 explicitly states the sacrifice of Christ was for future sin: Christ, having offered one sacrifice for sins for all time, sat down at the right hand of God. Christ’s death atoned for sins that have yet to be committed. There is no sin in our past, present, or future that has not been paid for by Christ.
Ephesians 1:13–14 teaches that believers were sealed with the Holy Spirit of promise as a pledge of our inheritance. No one can break that seal of the Holy Spirit that secures our salvation until we enter into the presence of God. Ephesians 4:30 states this seal is for the day of our redemption.
The book of 1 John was written to assure us of our salvation (1 John 5:13). While salvation cannot be lost, the assurance of salvation can be lost — it depends on how we are living our lives. Assurance can be regained through repentance. When we are repentant, we will bear the fruit of our humble heart in faith, including a confidence in God’s promise of our eternal security.
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office@cbcofcranberry.org · (724) 776-2780
Over 145 years ago Charles Darwin wrote Origin of the Species, beginning an intense theological-philosophical war between Scripture and science. The book of Genesis gives the account of the creation of the heavens and the earth. We believe that God communicated truthfully about the creation account in Genesis 1–2, and that God’s Word is the authority on all matters it touches, including how all things were made.
That God is the Creator of all is taught throughout the Bible. God created the heavens and the earth from nothing, ex nihilo (Hebrews 11:3), by Himself, without any help (Isaiah 44:24). Therefore, the physical universe is not eternal — it had a beginning and God was present, speaking all things into existence.
Many consider the opening chapters of Genesis to be allegory or myth, contrary to clear statements in the New Testament. Luke’s genealogy traces Christ to Adam (Luke 3:38). Jesus referred back to Adam and Eve in Matthew 19:3–6. Paul understood the Genesis account to be literal when he taught that sin came into the world through the disobedience of Adam (Romans 5:12–21). A proper understanding of man’s creation is essential to understanding the significance of Adam’s sin and God’s grace in salvation through Christ.
Genesis 1 describes the time period God used to create all things — six twenty-four hour days. The phrase "and there was morning and there was evening" occurs at the conclusion of each of the six days, defining each day as a normal, literal day. Additionally, whenever "day" is used in the Old Testament modified by a number, it always means a twenty-four hour period. Exodus 20:11 and 31:17 refer back to God’s six days of creation as the basis for the Sabbath.
The Bible teaches many things about creation. Of first importance is who created — God created everything. Next is how God created — suddenly and out of nothing, including man specially fashioned after His own image. Finally is when God created — we believe the biblical evidence shows God created all things over six literal twenty-four hour days, several thousands of years ago. The weight we give to science over the biblical text reflects our attitude concerning God’s Word. Will we believe men, who were not there and who may be wrong, or will we believe God, who was there and who cannot lie?
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office@cbcofcranberry.org · (724) 776-2780
Water baptism was instituted by God to be the first step of obedience, demonstrating our reception of the gospel of Christ. This initial act of obedience identifies the believer as a follower of Jesus Christ. Baptism is important because Jesus commanded it (Matthew 28:19–20), and because it is the first step of disciple-making.
Baptism in water is an outward expression of the inward new life — a public proclamation of identification as a follower of Jesus Christ. It is important to note that being baptized in water does not produce salvation. We are saved apart from works (Ephesians 2:8–9). Baptism is not essential for salvation — the thief on the cross was never baptized, yet was destined to be with Jesus in paradise (Luke 23:39–43).
The word "baptize" comes from the Greek Baptizo, meaning "to dip." Baptism in water pictures our spiritual union with Christ — when placed into the water it symbolizes being united with Him in the likeness of His death and resurrection (Romans 6:6).
Since baptism is commanded, every believer must be baptized. There is one condition for baptism — belief in Christ. When baptism was performed in the New Testament, belief was always a requirement (Acts 2:38; 8:12; 16:31–33). A number of Christian denominations practice infant baptism, but baptism is an act done by the one being baptized, and is of no use apart from a proper heart attitude (1 Peter 3:21).
The basic force of Baptizo best agrees with immersion — the whole body submerged. John the Baptist baptized where there was "much water" (John 3:23). Immersion best fits the illustration of death to the old life and being raised to new life (Romans 6:1–4). While we practice baptism by immersion, we recognize baptisms performed in a different manner as long as the believer understood what they were doing.
Have you been baptized? If not and if you believe in Jesus Christ as your personal Savior, you need to be baptized. Please reach out using the contact information below and we will respond promptly.
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office@cbcofcranberry.org · (724) 776-2780
When reading through the New Testament, one quickly notices the exhilaration and passion with which the apostle Paul preached the gospel (Romans 1:14–17; 1 Corinthians 9:16). The word "gospel" literally means "good news." In its narrowest and most important sense, the gospel of Jesus Christ is the message to mankind of salvation from sin and reconciliation to God.
In the very first chapter of Genesis, we see that God created humanity in His image and man had a perfect relationship with God. But Adam and Eve sinned, and every person who has ever lived has likewise disobeyed God (Romans 3:23). Since God is completely holy and cannot tolerate sin, transgression has placed man under the wrath, curse, and eternal condemnation of God. Human nature became wicked and corrupt so that people no longer have the ability or desire to seek, serve, and love God (Ephesians 2:1).
God loved His creation too much to allow the entire human race to be separated from Him for eternity. God planned the redemption of man before the foundation of the world (1 Peter 1:18–21). In order to both exact His justice and exercise His mercy, God provided a worthy substitute who would adequately pay the penalty for sin — His own Son, Jesus Christ, delivered over by the predetermined plan and foreknowledge of God, nailed to a cross, and put to death (Acts 2:23).
Paul gave a brief outline of the gospel in 1 Corinthians 15:1–8: Christ died for our sins according to the Scriptures, He was buried, and He was raised on the third day. The gospel makes clear that there can be no forgiveness of sins apart from the death and resurrection of Christ. Several key facts must be believed: Jesus is God; Jesus was a perfect, sinless man; and the fundamental confession is "Jesus is Lord" (Romans 10:9).
Jesus said, "I am the way and the truth and the life. No one comes to the Father except through me" (John 14:6). There is only one gospel and one Savior. All other "gospels" rob God of the glory He deserves. As Paul wrote to the Galatians, anyone preaching a gospel other than the one he preached would be eternally condemned (Galatians 1:6–9).
The injunction of the gospel to the individual sinner is to "repent and believe" (Mark 1:15). Belief is more than mere agreement with facts — it is a trust that initiates action and changes your life (James 2:17). True faith is also repentant faith. Repentance means a turning from sin and a turning to God, a willingness and commitment to obey God and live for His glory.
The gospel of Jesus Christ is a message of tremendous significance — the good news of who Christ is and what He has done. It is the only message that enables people to come to true, repentant faith in Christ. Everyone who rejects the gospel of Jesus Christ will be shut out from His presence and punished for all eternity. But those who believe have eternal life — which in its purest sense is knowing Jesus Christ Himself (John 17:3).
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office@cbcofcranberry.org · (724) 776-2780
A curated list of online tools for Bible study, sermon resources, commentaries, and Christian news.
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The doctrine of election teaches that God sovereignly chose before creation those whom He desired to save. This is a difficult doctrine because it appears to conflict with our responsibility to receive Christ. As we investigate this issue, we must remember that God’s Word is the final authority, and since God’s thoughts are higher than our thoughts (Isaiah 55:8–9) we cannot demand that God make truth completely understandable to us.
The Bible teaches that God did not merely plan to give salvation to those who would choose to believe, but rather that He actually determined beforehand those who would be chosen for salvation (Matthew 22:14; Acts 13:48; Romans 8:28–30; Ephesians 1:4–5; 2 Timothy 1:9). In other words, we respond in faith to God’s choice of us. Election must be seen in light of man’s total inability — sin has affected our mind, our emotions, and our will.
"Election is God knowing who would choose to believe." The Bible does not speak of our faith as a reason God chose us — it excludes it (Romans 9:11–13; 2 Timothy 1:9). Passages about God’s foreknowledge concern His foreknowledge of people, not His foreknowledge of facts about people.
"Election means we have no choice." Man clearly has a choice in salvation since God holds us accountable when we refuse to believe. Yet all people, apart from election, freely and willingly choose to turn away from God (Romans 3:10–18).
"The Bible says God wills to save everyone." 1 Timothy 2:4 and 2 Peter 3:9 must be understood in context. God’s desire for all to be saved is limited by reasons related to God’s glory, as Romans 9 teaches.
The doctrine of election is prominent in the New Testament because it is important for our maturity in Christ. As we understand God’s grace more fully, we will respond in thankfulness for His goodness toward us by obeying Him. The ultimate question of why God chose some for salvation and left others in their sinful state is one that we, with our finite knowledge, cannot fully answer.
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office@cbcofcranberry.org · (724) 776-2780
The truthfulness of the Bible has come into question from many who even call themselves Christians. We believe the Bible is completely true in everything it teaches, whether explicitly or implicitly. If the belief in the inerrancy of Scripture is in any way denied or limited, then the necessary result is damage to the authority of God and His Word. If God said it, it is true.
By the term inerrancy we mean that God superintended the human authors of the Bible so that, using their own individual personalities, they composed and recorded without error His revelation to man in the words of the original manuscripts.
Most people accept that God is not a man that He should lie (Numbers 23:19). It is impossible for God to lie (Hebrews 6:18; Titus 1:2) for it goes against His very character (1 John 1:5–6). That God is completely truthful is essential to the Christian faith — if Jesus were capable of error He would not be holy or able to atone for our sins (Hebrews 4:14–16).
The Bible specifically claims to be the Word of God (John 10:34–35; Hebrews 4:12). Some thirty-eight hundred times the Bible declares, "God said" or "Thus says the Lord." It is inspired or breathed out by God (2 Timothy 3:16). When Jesus spoke of the Bible He considered it authoritative by using "it is written" (Matthew 4:4, 7, 10), regarded it as unbreakable (John 10:35) and imperishable (Matthew 5:17–18).
The Bible teaches that all of God’s Word is truth (Psalm 119:160; John 10:34–36; 2 Timothy 3:16). The truthfulness extends to the very words themselves. Jesus argued for His deity on the basis of the word "Lord" from Psalm 110:1 (Matthew 22:41–46). Even the smallest stroke of the pen is Scripture (Matthew 5:18).
God can allow error, but He cannot produce error. Since God inspired the Bible, it cannot contain error. Although humans are quite prone to error, they are not necessarily untruthful about everything they say. God worked through man to communicate His inspired truth in the Bible without error. When people deny the inerrancy of the Bible they attack the character of the Father who originated the Word, the reliability of the Son who affirmed the Word, the ministry of the Holy Spirit who inspired the Word, and the stability of the Church which is built on the Word.
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office@cbcofcranberry.org · (724) 776-2780
The King James Version was completed in 1611 as an attempt to have the Church of England use one Bible translation. It is an excellent, literal translation that has served the church well for many years. However, language changes over time, making many of its words archaic today. We have no desire to change the preference of those who enjoy its style.
If the King James Version is the only true Bible, what was God’s true Word before 1611? There were many English Bibles used at the time of its publication — Wycliffe’s, Tyndale’s, the Bishops Bible, and the Geneva Bible. Furthermore, is English the only language with God’s inspired Word? And which edition of the KJV is the standard? After the first edition in 1611, subsequent editions were produced in 1612, 1613, and many more revisions through 1850. The American Bible Society found around 24,000 differences among six editions of the KJV.
Significantly, the KJV translators themselves clearly did not believe they were working on the only inspired English version. They advocated the use of other translations in their preface and considered other translations to also be the Word of God.
The Textus Receptus was based primarily upon half a dozen Greek manuscripts, the oldest from the tenth century. Today over 5,300 handwritten manuscripts of all or parts of the Greek New Testament have been discovered, hundreds of which are older than what was available to Erasmus. For Revelation 22:19, Erasmus relied on the Latin Vulgate, which is why the KJV reads "the book of life" while every known Greek manuscript reads "the tree of life."
While the King James Version is a solid word-for-word Bible translation, it suffers from two significant weaknesses: its style and vocabulary has become difficult for modern readers, and its translation was based on far fewer manuscripts than we now possess. The issue is not which translation differs from the KJV — it is how faithful a translation is to the original text. It is wrong to condemn all modern versions as corrupt because they deviate from the King James Version. God’s Word has been preserved; now it must be understood and applied.
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office@cbcofcranberry.org · (724) 776-2780
Perhaps the most notable aspect of the charismatic movement is the claim of speaking in tongues. In common charismatic theology, speaking in tongues follows the special filling or baptism of the Holy Spirit, based on examples in Acts 2, 10 and 19. Because so many Christians are unfamiliar with the biblical teaching on the gift of tongues, they are being misled by the charismatic redefinition of tongues.
The gift of tongues was a divinely bestowed supernatural ability to speak in a human language that had not been learned by the one speaking. Acts 2 makes very clear that "tongues" was an actual human language (Acts 2:6). The word "tongue" is used throughout the New Testament to refer to normal speech and there is no place in Scripture where it means ecstatic speech. Tongues need to be interpreted (1 Corinthians 14:5, 13) — and this normally has the sense of "translation" of a foreign language. You cannot translate ecstatic speech.
1 Corinthians 14:22 clearly describes tongues as a sign for unbelievers, not for prayer to God. Romans 8:26, often misused to support praying in tongues, is speaking of the Holy Spirit interceding for us — not the believer speaking in tongues. The Holy Spirit does the praying, not the believer, and the "groaning" involves no words at all.
1 Corinthians 13:8 teaches that tongues "will cease." The Greek verb means "to cease permanently," implying that when tongues ceased, they would never start up again. The gifts listed in 1 Corinthians 13:8 are the gifts of God’s revelation; they are set apart as passing away because God’s revelation has ended with the close of the New Testament and the passing of the apostles.
The testimony of church history confirms this — Clement of Rome, Justin Martyr, Origen, Chrysostom, and Augustine all considered tongues a remote practice of the very early days of Christianity. John Chrysostom (c. 350–407 AD) wrote of the miraculous gifts that they "then used to occur but now no longer take place."
Furthermore, linguistic studies of modern tongues speaking unanimously conclude that the charismatic practice does not fit the linguistic characteristics of language. Modern tongues speaking is also not unique to Christianity — it is found among Tibetan monks, African tribes, and occult groups, which demonstrates it is not a supernatural sign of God.
The biblical gift of tongues was the ability to speak in an actual foreign language never previously learned, serving to validate God’s revelation messengers and their message. Since God has chosen to close His revelation to man with the conclusion of the New Testament, the need for the gift of tongues is no longer present. The charismatic movement has distorted the meaning, practice, and purpose of the biblical gift of tongues.
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office@cbcofcranberry.org · (724) 776-2780