Truth Magazine

By Johnny Stringer

Invocation of Matthew 7:1

It is almost impossible to condemn sin in the lives of people or to expose the errors of false teachers without being met with the retort, “Judge not, that ye be not judged” (Matt. 7:1). Men who know virtually nothing else about the word of God-men who couldn’t tell you whether it was Moses or Paul that led the Israelites out of Egypt, or whether Matthew was a ‘ publican or a Republican-have this one verse down pat. It is on the tip of their tongue and they are prepared to invoke it any time their life or teaching is called into question. They thereby seek to relieve themselves of the burden of scripturally defending their practices of doctrines. This verse is for them a convenient means of averting this responsibility. They believe we are in error for judging them to be guilty; yet they have no qualms whatever about judging us to be guilty of violating Matt. 7:1.

It is obvious from a study of New Testament teaching that those who thus use this verse are guilty of grossly perverting its true meaning. The judging of which Jesus warned in Matt. 7:1 is not merely the recognition, reproving, and rebuking of sin. This is obvious from the fact that judging in the sense of discerning sin and rebuking it is commanded rather than forbidden.

Judging Which Is Commanded

Yes, as shocking as this may seem to some, there is a kind of judging which is commanded. Jesus very plainly commanded, “Judge not according to appearance, but judge righteous judgment” (John 7:24). Unless one takes the position that Matt. 7:1 and John 7:24 contradict each other (and Bible-believers know this cannot be the case), he must admit that the kind of judging discussed in Matt. 7:1 is of a different nature than that which is discussed in John 7:24. It is obvious, therefore, that there is a kind of judging which is right, and there is a kind of judging which is wrong. I believe the context of John 7:24 proves that the judging of that passage entails the fair examination of a man’s practice in the light of the scripture to determine whether or riot his practice is in harmony with the scripture. Thus, when I discern by a study of God’s word that a man is clearly violating His word, I am obeying the command to judge righteous judgment. Those who argue that I cannot make such a judgment are wrong. Certainly, then, that kind of judging is not the judging against which Jesus warned in Matt. 7:1.

Many other passages prove that in Matt. 7:1 Jesus did not have reference to the recognition, reproof, and rebuke of sin. This kind of judging is demanded time and again in the scriptures. In fact, just a few verses down in the same chapter, Jesus demanded that we beware of false teachers (Matt. 7:15-20). We cannot beware of false teachers unless we are able to determine which teachers are false teachers, and Jesus said that such a judgment can be formed on the basis of their fruit. Further, in Phil. 3:2 Paul warned Christians to beware of dogs and evil.workers, thus clearly implying that we have the ability to recognize spiritual dogs and evil workers. Another passage which demands this type of judging is Rom. 16:17-18. In order to mark and avoid the false teachers referred to in the passage, we must be able to discern that these men are indeed false teachers. Additionally, there are a number of passages instructing Christians to reprove and rebuke sin 12 Tim. 4:2, Eph. 5:11, Lk. 17:3).

Sinful Judging

Having shown the kind of judging that is not under discussion in Matt. 7:11, it behooves us to consider the kind of judging to which Jesus did refer. He said, “Judge not, that ye be not judged.” His point was that our judgment invites judgment upon ourselves. In verse 2 He explained the reason for this warning: we can expect to receive judgment in accordance with the judgment that we mete out. Thus, verse 2 makes it evident that the kind of judging Jesus was warning against is the kind of judging which we would not want to receive ourselves. If we do not want to receive a particular kind of judgment, we had better not mete it out, for we shall receive judgment commensurate with that which we mete out. Thus, Jesus’ warning is directed against harsh, severe, uncharitable judgment-such judgment as we would not want to receive. If we condemn without mercy, being unwilling to forgive, we can expect like treatment (James 2:12, 2 Sam. 22:25-26, Matt. 6:14-15). Note the parable of the unmerciful servant (Matt. 18:21-35). The scribes and Pharisees of Jesus’ day held certain ones in such low esteem that they considered them to be worthless; they judged them to be so despicable that they could not possibly be the objects of God’s loving concern and had no chance of being saved (Lk. 5:30, 7:39). By such harsh, uncharitable judgment, they invited the same kind of judgment.

The warning in Matt. 7:1-2 does not disturb faithful men who reprove and rebuke those who violate God’s word. They are not bothered by the warning that they will be judged in accordance with the judgment they mete out; for they do not fear receiving the kind of judgment they mete out, but desire it and appreciate it, for they know they need it. Jesus’ warning was against judgment such as we would not want to receive ourselves.

Jesus went on (verses 3-5) to condemn hypocritical judgment. By the illustration of the mote and the beam, Jesus demonstrated that before trying to correct the sins of others, we must first correct our own sins (cf. Rom. 2:13). He did not condemn our trying to get the mote out of our brother’s eye, as some have imagined; rather, He commanded that we do so. He simply taught that we must get the beam out of our own eye first.

In Romans 14 Paul discussed another kind of sinful judging. Some were evidently condemning brethren who had not violated God’s law, hence were not condemned by God. Note especially verses 3-4, 10. Paul argued that it is Christ before Whom men must stand; hence if Christ has not condemned one’s actions, we have no right to do so. Certainly it is sinful to set up our own standards of right and wrong, and judge men based on those standards. Romans 14 stresses that my brother is not my servant; he is the servant of Christ. Therefore, it is Christ, not I, that he must please; and as long as he pleases Christ, I must not condemn him. The only time I have aright to reprove and rebuke a brother is when I discern fromi the scriptures that he is not living so as to please Christ; this is righteous “judgment (John 7:24).

Truth Magazine XXI: 1, pp. 8-9
January 6, 1977

By Olen Holderby

“Unity in Diversity” is based on the theory that God receives into His fellowship those that practice the social gospel, instrumental music in worship, institutionalism and similar sins; we, therefore, dare not exclude them from our fellowship. This is not a new idea; Carl Ketcherside taught such as early as 1961though he has made fuller application of the theory more recently. I am aware that Christian Church preachers and a few others taught such doctrine long before Carl Ketcherside.

A number of years ago I heard Brother Cecil Willis make the “prophecy” that the “grace-fellowship” and “unity in diversity” problems would be the next wedge to divide the church and have some of the biggest battles yet to be fought. It has taken only a few years to prove him to be most accurate. But, why the battles? For the simple reason that such theories are based on error and not truth, are causing division and not unity, and are destroying souls rather than saving them.

In this series I shall briefly consider some of the error taught and call attention to some of the division wrought by this soul-condemning theory. I believe this to be one of those instances when, as James Adams put it, “silence is not golden.” Those teaching this “unity in diversity” doctrine may have the best intentions ever; their motives I do not question. However, they are still false teachers, to be marked in harmony with God’s Word and avoided by the faithful (Rom. 16:17).

I know of none who argue that “unity in diversity” is impossible, as long as this “diversity” is on matters of opinion or in the realm of judgment. However, when this involves a corruption of the worship, organization, or work of the church – matters legislated by God – such “diversity” is forbidden. Romans 14 is often used in an effort to enhance this “unity in diversity” movement, in matters legislated by God. However, this text does not deal with such matters. Rather it deals with individual actions in which others are not involved. These actions were not to be forced upon others; this would be sinful. Fellowship was not to be forbidden those involved in such personal actions; “to his own master he standeth or falleth” (Rom. 14:4). Actions without Divine authority which involve others in such actions are forbidden (Rom. 16:17-18; 2 Thess. 3:6). Had God said eat (or not eat) a certain thing or to observe a certain day, those not doing so would sin; but such matters were left to personal choice. God is not pictured, in Romans 14, as overlooking error and receiving those who err.

Those who follow Bible examples will not fellowship those in error, even if they are ignorant of their error. Things not of faith are sin (Rom. 14:23); thus matters of faith are not under consideration in Romans 14. The only way sin may be involved here would be to violate our conscience or force such violation upon others. Not a single item of Romans 14 finds a parallel in instrumental music in worship, institutionalism, or any such innovations. Paul did not here, or anywhere else condone error or encourage it.

Expediency vs. SinSin is a transgression of God’s Law (1 Jn. 3:4). However, to condone a thing as a matter of expediency (Acts 16:1-3) or to practice that same thing as a matter of faith (Gal. 2:1-5) is quite two different things. Acts 21:18-26 is sometimes used in an effort to show that God approves the condoning of error for the sake of unity. Verse 21 clearly shows the accusation against Paul concerned “circumcision” and “customs.” Paul complied with the customs here as a matter of expediency and did not violate the Law of God in so doing. In Gal. 2:1-5, we are shown that when this same thing was required as a matter of faith, he refused.

Sin is sin, regardless of one’s ignorance or sincerity (1 Jn. 3:4; 5:17). Neither of these passages make any allowance for ignorance, sincerity, or any other unusual circumstances. Some sins may be relative (depending on capability and opportunity); while other sins may be absolute. When we fail to function to the fullest of our capabilities we sin. The fact that I know of none claiming perfection in this area, does not change the fact. We are simply in a position of seeking forgiveness and pressing on toward a fuller function.

Such general instructions as “grow,” “abound,” “teach,” or “visit,” are seen in varying degrees. Our best in many of these may still leave us short, but we cannot overlook them if we are to be acceptable to God. Having sought forgiveness we continue trying to improve. God, knowing the heart, can forgive and help us to improve. However, no part of God’s Will can be ignored. Human weaknesses may preclude maximum potential, but we must not stop, but keep on reevaluating and trying, seeking God’s forgiveness wherein we fail and applying ourselves to more effective service. It is still necessary to “contend for the faith” (Jude 3) and to “prove all things” (1 Thess. 5:21) though greater efficiency in these is attainable with study and experience.

God has specified the acts of worship; there is no relativity; one either observes these or he does not. We may sin by adding to them taking from them, or altering them in some way. While improvement is always in order, there can be no dispute as to whether one performs these acts or not. Sin is not merely the result of imperfect knowledge and, therefore, to be overlooked. It seems that some have forgotten how the Bible defines sin (1 Jn. 3:4; 5:17; Jam. 4:17).

Sin separates a man from God (Isa. 59:2; Ezek. 18:20). I cannot fellowship God and fellowship the man separated from Him at the same time. To make an effort to do so is to separate myself from God (2 Jn. 9:11) for I have then sinned. I will remain separated from God until I have corrected the same (Acts 8:22).

Ignorance in the Church

The Lord’s church, ideally, is composed of those who are taught and properly informed in, the Gospel (Jn. 6:45; 8:31-32). Faith comes by hearing God’s Word (Rom. 10:17); and this faith is a prerequisite for baptism (Mk. 16:16). And, every member of God’s church is to live by faith (Rom. 1:17). In spite of these facts it must be admitted that much ignorance does exist in the church. Dangers of ignorance among God’s people have been seen in all ages (Hosea 4:6; Acts 20:29-30; 2 Tim. 4:2-4; Acts 3:17; Eph. 4:14). In 2 Thess. 2:10-12, Paul makes no allowances for ignorance and shows that such may cause eternal damnation. This is very important to the “unity in diversity” doctrine; for Sins of Ignorance are not suppose to consign one to hell.

It seems that there are those going about declaring themselves deeply concerned for the unity within the body of Christ. I suppose it does not bother them much that they are causing division; since, of course, they do it “in ignorance,” and God will not reject them because of their ignorance. Others appear to be making use of Ketcherside’s step no. 3 (Truth Magazine, 9-3-73, p. 9), and staying within to accomplish subversion. In either case, such men need to be exposed for what they are (false teachers) and for what they are doing (causing division).

Some have argued that “God’s grace will cover mistakes of the intellect.” If this is so, why such warnings as Gal. 6:7a; Col. 2:8; 2 Pet. 2:1; Mt. 7:15? Mt. 13:15, speaks of a “waxed-gross” heart with which they could not understand. Is not the intellect a part of the heart? The parable of the sower (Mt. 13) shows what happens to the intellect that rejects God’s Word, as well as the intellect (heart) that is honest and good. Those who would substitute their own for the things of God need to carefully read Mt. 7:21-23.

The remedy for ignorance has clearly been offered by scripture (2 Tim. 2:15; Prov. 23:23; Psa. 119:11). In Eph. 2, Paul discusses the past of the Ephesians, and shows how sinning in ignorance had kept them alienated from God (Eph. 4:18). It was ignorance that nailed the Son of God to the cross (Acts 3:17; 1 Cor. 2:8). It is most difficult to get men to admit to sin. In fact only nine times in all the Bible do we hear someone say, “I have sinned.” Nonetheless, when we do sin, we need to remember 1 Jn. 1:9; Acts 17:30; Acts 8:22; 1 Pet. 1:22.

A Few Questions

Bible interpretation may be a field of dispute, but there are certain rules of exegesis that are rather common and usually serve quite well in arriving at the true meaning of any passage. In view of this, I would like to ask a few questions of the “unity in diversity” advocates:

1. Eph. 5:11, Where do you get the idea that this applies only to the unregenerated?

2.1Cor. 1:10, Whence the idea that this does not cover division caused by instruments of music in worship or institutionalism, but applies only to trouble over preachers?

3. Gal. 1:8-9, Where do you get the idea that these apply only to those changing the “first principles” or to the Deity of Christ?

4. 2 Jn. 9-11, Just how do you reach the conclusion that this applies only to the Deity of Christ?

5. Tit. 3:10, How do you arrive at the conclusion that “heretic” refers only to the “party-minded” or “factious person?” And, how is it that you are willing to apply this to those who oppose the “social gospel,” “institutionalism,” and similar errors?

6. 2 Thess. 3:6,14, How did you find out that this refers to those in “obvious moral error” and not to false teachers?

7. Rom. 16:17, Where did you get the idea that this applies to the false teacher only when he becomes factious in pushing his error?

Any doctrine that can be supported only by a wresting of scriptures ought to arouse the suspicions of every honest soul. The truth of the matter is that the “unity in diversity” crowd would have us fellowship those in error on institutionalism, speaking in tongues, instruments in worship, work of the church, and many other such errors.

Imputation

I am here concerned with the theory that says the personal righteousness of the life of Christ is imputed to our lives, and this is what causes God to overlook our errors. If this theory was fact, it would do away with the necessity of much obedience (Mt. 7:21); and if true about some commands, why not all commands? Secondly, such theory makes God a respecter of persons (Acts 10:34-35; Rom. 2:11), thus God is responsible for man’s being lost. Third, it would encourage and give comfort to those in error (2 Jn. 9:11). Fourth, it would make numerous passages of scripture false-Ezek. 18:20; 1 Jn. 2:4, etc.

Others espousing this soul-condemning doctrine say that to teach we can be free from sin would demand “infallible interpretation of the infallible guide.” In other words, if one fails to understand and comply with the instruction of the Lord, He will overlook it and save that one anyway. Would not this same reasoning apply to any command of God? How do we know where to draw the line? What is to keep the alien from misunderstanding Bible teaching on baptism and not

complying – yet, the Lord saves him? The ultimate consequence of this “unity in diversity” doctrine destroy the identity of the church and would empty sacrifice of Christ of its real meaning-for what happens, if one simply does not understand that sacrifice?

“Oh no,” shout our “unity seekers,” “we would accept such conclusion.” Why not? The Roman Catholics have their “seven sacraments” that, they say, brings man into fellowship with God. They have put certain teachings in a class by themselves and made them more important than other commands. Our “unity in diversity” brethren just have a shorter listof “sacraments”- and it gets shorter all the time. Maybe they should reread James 2:10-12.

True, Jesus died for us! But, where is the scripture that says He lived a perfect life for us? He most certainly lived a perfect life, but that made Him the perfect and acceptable sacrifice (Heb. 7:26-28). Justification not offered on the basis of the perfect life of Christ, but on the death of Christ (Rom. 3:21-28; 4:4-11; Gal. 2:21). “Meritorious works” on the part of man or Christ for man are not taught in the scriptures. Those to whom God “”imputeth righteousness without works,” are those “whose iniquities are forgiven and whose sins a covered” (Rom. 4:6-7). Acts 2:38 and 1 Jno. 1:7, clearly show how those iniquities are forgiven.

God’s Will can be understood (Eph. 5:17). The failure lies not in the difficulty of the Word, but in man’s effort, determination, dedication, and faith (Mt. 5:6; He 5:14). Step-by-step this “unity in diversity” theory heads straight for the Calvinistic doctrine of the “direct operation” of God’s Spirit upon those elected. This ignores such statements as Heb. 5:9. The free-agency of man to choose is very close to being questioned. Thes are same of .the consequences of such thoughts a “Jesus first lived a life of perfect obedience, meeting the demands of God’s holy law, and enabling Jesus to stand before God for us as He now does.” (Edward Fudgi Answers to Questions, p. 112). To be continued.

Truth Magazine XXI: 1, pp. 6-8
January 6, 1977

By Dennis C. Abernathy

Every work that grows and prospers has individuals that give of their time, effort, and money to help it grow. In no field is this more apparent than in the regard of the local church. A congregation that grows is one where the members are diligent in supporting the work.

But usually there are some who desire for the work to prosper just as long as they don’t have to become involved. For them to get involved is asking too much. After all, they have to make a living, get their rest, get their homework, entertain relatives, etc. But, they want the work to grow(?)-without their fervent support and involvement.

Some of these very individuals are the first to note any lack of growth and very often criticize things wherein they are not really informed due to their lack of involvement. They usually say, “The brethren aren’t doing anything.” “The preacher isn’t out working.” On and on we could go. But you get the point.

It takes more than “pew-warming” to go to heaven. As Christians, we must support the work of truth and Abe ready unto every good work.” Why not be honest with yourself. Are you truly supporting the work? Or, do you simply talk a good line? You just hurt yourself more than anyone else.

Truth Magazine XXI: 1, p. 5
January 6, 1977

By Cecil Willis

There are something like 3.5 billion people upon the earth at this time. These are but fete when’ compared to the many billions more who slumber in the grave. Every rational creature that has lived can, and some day will, be placed in one of two classifications. We are either converted or unconverted. One is either saved or unsaved. The tragedy of all tragedies is to die unconverted. By studying cases of conversion and nonconversion we may enable ourselves to view our own condition more objectively, and thus guarantee that ours will be a case of conversion.

But this week we want to speak of AUnconverted People.@ All of these individuals are in the same class. They are all lost. But the question rises as to why they are in this class. In the Bible we read about individuals and groups of individuals who were not converted, and the reason for their nonconversion is apparent. In many instances the reason for their failure to become Christians is the same as that of people today. In the past centuries there have been no drastic changes in the nature of people. It takes the same Gospel to save people today that it took in the first century, and many, today reject this Gospel for the same reasons first century individuals did.

A Rich Ruler

In Matt. 19 we read about a certain rich ruler that came to Jesus. He had been attracted by the message that Christ spoke. AAnd behold, one came to him and said, Teacher, what good thing shall I do, that I may have eternal life? And he said unto him, Why askest thou me concerning that which is good? One there is who is good; but if thou wouldest enter into life, keep the commandments. He saith unto him, Which? And Jesus said, Thou shah not kill, Thou shah not commit adultery, Thou shah not steal, Thou shah not bear false witness, Honor thy father and thy mother; and, Thou shah love thy neighbor as thyself. The young man with unto him, All these things have I observed:. what lack I yet? Jesus said unto him, If thou wouldest be perfect, go sell that which thou hast, and give to the poor, and thou shah have treasure in heaven: and come, follow me. But when the young man heard the saying, he went away sorrowful; for he was one that had great possessions@ (Matt. 19:16-22).

Here was a young man who devoutly had followed the Old Testament law, but wanted to live by the higher law of Christ. He was one that did not know what it would involve, or what it would necessitate. He had never thought that it would demand that he forfeit his riches to be a disciple of Christ. There is a class of people just like this rich young ruler. They would like to follow Christ, but they love the riches of the world too much. Some people acquire their money through wrong means, so they are not willing to give up their practice. The trouble with this class of people is that they have not really purposed to do the will of God. This man would like to be Christ’s disciple if he would dictate to Christ what would be expected of Him.

Once, while in a meeting in Texas, a man wanted to know the position of the members of one congregation of the body of Christ toward lodges. He said, AI am a member of the other congregation here in town, and they are opposed to members of the Lord’s church being members of lodges that are religious in their nature.@ He wanted to leave that congregation. The members of the second congregation told him that they were also opposed to Christians being a part of such organizations. The man replied, AWell, I certainly hate to give up the church, but I am not going to quit my lodge.@ The trouble with this man was the same trouble the rich young ruler had. He wanted to be Christ’s follower but he wanted to tell Christ what He could demand, and what He could not demand. But Jesus’ attitude is, AI will be lord of all, or not lord at all.@

For one to ever please the Lord Jesus Christ, his attitude must be that I will forsake, and forfeit all for my Lord. We must say, AWhere he leads I’ll follow, follow all the way.@ Our heart must cry out, ASpeak Lord, they servant heareth@ (1 Sam. 3:9); and I will obey. If we fail to do this, in the day of judgment we will go away sorrowfully into everlasting punishment.

Fulfilling Isaiah’s Prophecy

Then there is another class of people who are unconverted. They are people who close their ears and their hearts. They do not want to learn what God demands of them. There was such a class in New Testament times. Of this class Jesus said, AAnd unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people’s heart is waxed gross, And their ears are dull of hearing, and their eyes they have closed: Lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them@ (Matt. 13:14, 15). Are there not people today of whom these words may very aptly be spoken?

Many have been the people who have closed their ears to other words from the Lord because they see where they are being led. Perhaps one is a member of a denominational organization, an organization of which one can read nothing in the Bible. When he begins to see enough of Bible truth to learn that to follow Christ he is going to have to leave this human organization and be added to the one body, he turns away. Many people attend a few services of the Lord’s church enthusiastically, but they soon learn they must either obey the Gospel or continue to have their conscience pricked by the powerful Gospel of Christ. Hence they come no more. One who had been recently baptized told me that the unconverted man, upon learning what the Bible teaches, soon reaches the place where he has to obey the Gospel or quit coming. Those who will attend no longer have closed their ears. They are exactly like these people of whom Jesus spoke in Matt. 13.

Christianity is founded and advanced by teaching. Jesus said: AGo ye therefore and teach all nations, baptizing them…@ (Matt. 28:19). Those who close their ears so tightly that the treasures of truth cannot penetrate to their heart have closed the door to the only opportunity they will ever have to be saved. But millions have done just this.

Careless Hearers

In the parable of the sower Jesus depicted another class of unsaved people, and tells us why they are unsaved. Jesus told of a sower that went forth to sow, and as he went forth, some of his seed fell by they wayside, and the birds devoured them. To whom doest this refer? Jesus tells us, ANow the parable is this: The seed is the word of God. And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved@ (Lk. 8:11, 12). The precious word of God was so carelessly handled by the recipient of it that the devil snatched it away lest he should believe. In Matt. 13 Jesus tells us that these people understood not the word. But there are many people who do understand the Gospel, but. they handle it carelessly, rather than burying it deeply in their heart. The seed that fell by the way side should have been properly buried in fertile soil, but it was not. Hence it brought forth no fruit. Much preaching of God’s word falls by the way side. Careless hearers let the word be snatched from them to their damnation.

There are many careless hearers who know exactly what God demands of them, but they continue to treat God’s truth lightly. They enjoy living in sin too much. So they let the precious word of God lie outside their heart; Waiting to be carefully buried in a good and honest heart, until Satan snatches it away from them. Thus carelessly they go on their way to hell.

Preconceived Notions

Finally, the Jews as a nation represent another class of unsaved people. What was wrong with the Jews? Why did they reject Christ? John said, AHe (Christ) came unto his own, and they (Jews) that were his own received him not@ (Jn. 1:11). Again in speaking of the Jews, John said, AAnd ye have not his word abiding in you: for whom he sent, him ye believe not@-‘ (Jn. 5:38). The Jews rejected and crucified the only Savior they will ever@’have. What caused these people to remain unconverted? How could they overlook the miraculous demonstrations of His divine power? The reason is a simple one. Jesus was not what the Jews expected Him to be. They have preconceived notions as to what the Messiah would be like. But Jesus came just as God had said He would. And since He was not what the Jews thought He would be, they simply could not change their notion, so they rejected Christ.

The Jews expected Jesus to be a ruling monarch, and to lead them to victories over their national enemies, but He came meek and lowly, a crucified redeemer. Since Jesus did not measure up to their standards, they paid no attention to His commands. One of the big reasons for so many different denominations existing today is because people go to the Bible to try to Aprove@ what they already believe, rather than going to it to try to learn what it teaches. If my mind is already made up as I turn to the Bible for proof, I can never arrive at truth. The Jews could not, and neither can I.

People confidently affirm, AI know I am saved for I feel that I am,@ rather than rationally studying what Christ and the apostles say one must do to be saved. One chooses a church, and then tries to prove it is the New Testament church, rather than first consulting the New Testament for a picture of the Lord’s church. One decides what he thinks one must do in order to be saved, rather than earnestly seeking God’s truth on the subject from the pages of His word.

Conclusion

Why are so many unconverted? We have noticed four reasons in this article. (1) They have tried to dictate to Christ rather than obey Christ; (2) They have closed their hearts; (3) They have handled the Bible carelessly; (4) They have preconceived notions.

But how may one be converted? We have already studied several cases of conversion. In every Bible instance, they heard the word of God, they believed in Christ, they repented of their sins, and were baptized (immersed) in water for the remission of their sins. This is the only way to be transferred from the class of the unconverted to the saved group.

Truth Magazine XXI:1, pp. 3-5
January 6, 1977