Truth Magazine

By C.W Scott

This question was forcibly and searchingly placed by the apostle Paul upon the hearts of the Hebrew Christians. Hebrews 2:1-3 is equally a challenge to Twentieth Century Christians. Early disciples of Christ either faithfully discharged their responsibilities or they neglected to teach or preach the gospel of Christ to others. We thank God for those who were active and faithful but with every generation there comes the need for more and more faithful brethren in the work of enlightening of others concerning that which provides salvation from sin and the hope of eternal life.

Many Christians and knowledgeable persons in the Lord’s church today face a fearful judgment because of a neglect in obeying the Lord’s last commands and commission for his followers to go into all the world preach, teach the gospel, baptize and in continuation oi the beginning works: “Teaching them to observe all things whatsoever I “(Christ)” “have commanded” (Matt. 28:20). There is really no need of our trying to apologize for or hide our negligence of this all-important charge and duty. Surely, too many religious professors of our day have been too interested in secular matters, worldly pleasures and entertainments to permit the degree of concern that would insure the meeting of the Christian’s obligation of getting the saving gospel of Christ to those who so badly need it. I am afraid that we have made a very poor effort to get the truth to the poeple, our neighbors, our associates and even our own kin of brothers, sisters, mothers and fathers, husbands and wives. Comparatively few people adjacent to the homes of Christians and places of worship have ever heard of the New Testament church’s life, work and worship.

The church of the Lord is identified by the Holy Spirit as being, “The pillar and support of the truth” (1 Tim. 3:15). The Lord cannot possibly be satisfied with our failure to support and uphold the church and its work of getting the gospel unto a sinful world. Seriously, can you, my brother or sister in Christ, point to or name someone that you were instrumental in leading to the truth of Christ? Is there someone that became a Christian as a result of your revealing unto them the .gospel during the past year? Or, the last three years? Or, the last ten? Really, have you ever led anyone from a life of sin to that of a life of righteousness? If you have not, how do you expect to be saved? “Oh,” you may say, “Brother Scott, I always thought that such gospel activity was the work of preachers.” Now, it is true that a gospel preacher is to do such work but no one should overlook the fact that it is not his responsibility alone. Individuals can reach and convert those that the preacher can not reach with his sermons. If we refuse to carry the gospel to others we are refusing to heed the Lord’s very last command. To reject His charge and fail to aid others in becoming obedient to the gospel we are inviting the Saviour’s rejection of us.

In Romans 10 the inspired apostle Paul declared, “Whosoever shall call upon the name of the Lord shall be saved. How then shall they call upon him whom they have not believed? and how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” In Ephesians 3:9-11, we are instructed that the plan of God is for the manifold wisdom of God to be made known through the church.

Sinners are lost and must hear the gospel. “For it” (the gospel) “is the power of God unto salvation, to everyone that believeth” (Rom. 1:16). Every person knowing the truth and enjoying ills blessings and privileges are, without question, obligated to tell others of the sweet story of the Cross of Christ personally and will also welcome the opportunity to support others morally and financially that give their life completely to the ministry of the word of God. One, however, is not exempt from doing his duty, endeavoring to teach others simply because they can truthfully claim they supported a gospel preacher in his regular support. It is the business of every child of God to study diligently the Bible and be able to point others to the “lamb of God that taketh away the sins of the world.”

Faithful Christians are teaching others the way of Jesus at every opportunity but there are others that are making little or no effort to convert the lost. Paul wrote Timothy (2 Tim. 2:24), “The servant of the Lord must not strive; but be gentle unto all men, apt to teach” (read that again), “patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.” In the second verse of the same chapter we have these words, “The things that thou has heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” Again, I question, what are you, what am I doing to reach others with the gospel of Christ? Have you or have I been careless and indifferent in the matter of teaching others? Has there been a serious default or neglect regarding the necessary support of those who have dedicated their lives to this great work? Let us awaken from the sleep of indifference and let us heed the instruction of the Lord who knew the world’s need in the First Century as well as the Twentieth Century. Jesus charged, “Lift up your eyes, and look on the fields; for they are white already to harvest” (Jn. 4:35).

Truth Magazine XX: 41, p. 646
October 14, 1976

By Cecil Willis

This week we are further concentrating our attention to a study of the purpose of baptism. In our last lesson we studied the statement of the Lord Jesus Christ made to His apostles just prior to His ascension, and saw that on that occasion, He sent the apostles into all the world with the responsibility of preaching a prescribed message. He commanded them to preach, “He that believeth and is baptized shall be saved, but he that disbelieveth shall be condemned” (Mk. 16:16). It was seen that this passage was inspired of God, in spite of the claims of those who deny the necessity of Baptism that it is spurious. We furthermore saw that the Lord stated two requisites to salvation: faith and baptism. On the same criterion that one can say that baptism is not necessary, another could say that faith is likewise irrelevant, but with Jesus, both faith and baptism are indispensable to one’s salvation.

It is our purpose to further study the word of God concerning the reason one is to be baptized. It might be that there are some who think that we are spending too much time on the subject of baptism, and that we are giving too much emphasis to this specific commandment of the Lord, but be it remembered that not any of us can emphasize the importance of this commandment as did the Lord and His apostles. So many people are teaching error on the subject of baptism that we want to devote extra time to an exposure of this error and the elucidation of truth. Prior to our study of baptism, we consumed twelve lessons in studying the theme of faith, and four or five on repentance, and therefore I make no apology for spending several weeks studying this much misunderstood commandment of the Lord.

The Issues

To restate the issues that we are investigating might be worthwhile. The issue is: Is it necessary for one to be baptized? Is baptism essential to one’s salvation? For what purpose is one to be baptized? From Acts 2:38 it was seen that the purpose of repentance and baptism was “for the remission of sins,” and Mk. 16:16 said that faith and baptism were in order to be saved.

Now we are ready to introduce another passage from the New Testament that tells us the answers to the questions we are studying regarding baptism. “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name” (Acts 22:16). This statement is taken from one of the accounts of the conversion of the apostle Paul. Paul was not always a Christian, but in his early life, he was a very violent persecutor of the way of Christ. When the men of Jerusalem took up stones to kill Stephen, the preacher, the Scriptures say that they laid their coats at the feet of a young man named Saul. He, is called both Saul and Paul. Even Paul himself later testified that he “verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth” (Acts 26:9). Paul said, in Gal. 1:23, that the brethren in the churches of Judea did not know him by face, but they marveled when they heard that “He that once persecuted us now preacheth the faith of which he once made havoc.” Even at the time that the Lord appeared unto Saul, he was on his way to Damascus that he might seek out and find all those that worshiped Christ. Paul described himself, during this period, as the “chiefest of sinners.”

What Must One Do?

There are three separate accounts of the events relating to the conversion of Paul recorded in the book of Acts. One account is in the ninth chapter, one in the twenty-second chapter, and the other account is in the twenty-sixth chapter. Paul and his company were on the road that went to Damascus, when a great light appeared unto Paul, a light which he described as being “brighter than the noonday sun.” Saul was blinded and fell to his feet, and a voice from heaven called out, “Saul, Saul, why persecutest thou me?” And Saul answered, “Who art thou Lord?” And the voice of heaven answered and said, “I am Jesus of Nazareth, whom thou persecutest.” Saul was then aware of the fact that he had been fighting against God, and so he cried out, “Lord what wilt thou have me do?” Jesus answered him and said, “Go into the city of Damascus, and there it will be told thee what thou must do.” Having been blinded by the great light that he had seen, the men in Saul’s company led him into the city of Damascus.

In the meantime God had appeared unto Ananias and told him to go and tell Saul what he must do. Ananias, having heard of the terrible acts of persecution wrought by Saul, was rather reluctant to go to him, but nevertheless, at the command of God, he went. When h6 arrived he found Saul, just as God had said he would be found: praying. Paul himself told of his conversion, and spoke of it like this: “And one Ananias, a devout man, according to the law, well reported of by all the Jews that dwelt there, came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked upon him. And He said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. For thou shalt be a witness for him unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name” (Acts 22:12-16).

In answering the question, “Is baptism essential to one’s salvation?”, let us notice the statement made to Saul by the Lord. Christ told Saul to go into the city of Damascus, and there it be told him what he must do. Those things to be told him in Damascus, were not a group of needless commands, but they were things that he must do. When Ananias, the God-sent preacher, came to him, the very first commandment that he gave him, was to arise and be baptized, and wash away your sins. Certainly, this was a necessary commandment. It is a must command.

One of the things that I have never been able to understand is how one can read in the Bible that certain things are “musts” and conclude that one disobeyed God who did not do them, but then he could come to other commands which the Bible says are “musts,” and then he takes the attitude, “Oh, one can do it if he wants to, but if he should choose not to obey the command, God will not be at all displeased.” Believing is a “must” command. Paul (if he be the writer of the book of Hebrews) said, “and without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him” (Heb. 11:6). Should someone argue that faith is not necessary, every denominational preacher would use this passage, and stress that the writer says that one must believe. Jesus also said: “Except ye repent, ye shall all likewise perish,” or you must repent or perish (Lk. 13:3). Could one be saved without repenting? Jesus said, ye must repent, and therefore it is indispensable to one’s salvation. Jesus also said, ye must be born again, or as it is stated in His words, “Except one be born of water, and the spirit, he cannot enter into the kingdom of God” (Jn. 3:5). In each of these instances in which mention is made of faith, repentance, and the new birth as being a “must” commandment, all men would agree that they are absolutely necessary, but Ananias gave the ,’must” commandment to Saul to be baptized, men have concluded, that it was not really necessary. If “must” does not imply necessity, I wish someone would tell me what it does imply. Baptism is a “must,” and therefore one cannot be saved without it, just as repentance and faith are “musts” and one cannot be saved without them.

The Design of Baptism

The fact that baptism is a necessary commandment also has bearing upon its design. But the specific purpose of baptism is here stated and summed up on the words “and wash away your sins.” The design of baptism is said to be to wash away one’s sins. This expression, “and wash away your sins” means exactly the same thing as the statement of Peter on Pentecost when he told the Jews to repent and be baptized” for the remission of sins,” but inasmuch as we spent a whole lesson studying the meaning of this expression, we will not revert back to a further study of it at this time. They both mean that we are to be baptized in order to have our sins forgiven.

In this passage, baptism is the process by which one is made clean of his sins. Individuals will often take very violent opposition to one’s statement concerning baptism’s washing sins away, and will argue that the blood of Christ is that which washes the sins away, and certainly I agree with them that the blood of Christ does wash the sins of men away, but the blood is efficacious only when one had met tile conditions laid down by Him whose blood was shed. Not every person in the world has his sins remitted by the blood of Christ, although the Lord made provision for all to have their sins blotted out. The reason why some still have unforgiven sins, is they refuse to do what the Lord said do in order to receive the remission of sins.

Some very scornfully and ridiculously refer to the commandment of the Lord, and say that we believe that the water literally washes away sins. No, I do not believe the water literally washes away sins, nor do I believe that the blood literally washes away sins, but I do believe that the Lord Jesus Christ forgives us our sins, when we have completed obeying the commandments of the gospel, and not before.

It is when one is baptized that he receives the benefits of the death of Christ, and it is with this understanding that one can comprehend how it is said that both the water of baptism, and the blood of Christ can take away sins. Paul, the one to whom the statement to “arise and be baptized, and wash away thy sins” was made, commented upon this action in Romans 6: “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. We who died to sin, how shall we any longer live therein? Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life” (Rom. 6:14). It is here said that we have died to sin, that is, the practice of sin; we were buried with Him in baptism into death; and were then raised to walk in newness of life.

One can easily see the design or purpose of baptism in this passage by noticing when the new life came. It came after one’s obedience in baptism. It is said that we were baptized into His death, referring to Christ’s death, which can mean nothing other than that we are baptized into the benefits of his death. Jesus himself said that His blood was shed for many for the remission of sins. So as one is baptized into Christ’s death, he contacts the blood of Christ which was shed in His death, and therefore receives the benefits of His blood, which Jesus said was in order that man might have the forgiveness of sins. Paul continued to discuss the new life into which they had entered in this sixth chapter of the book of Romans, and he told us when they entered this new life: “But thanks be to God, that whereas ye were servants of sin, ye became obedient from the heart to that form of teaching where unto ye were delivered; and being made free from sin, ye became servants of righteousness” (Rom. 6:17,18). Notice that they obeyed that “form of teaching.” Paul had just told them what that form of teaching was in the first part of the chapter. He reminded them of how they had died to sin, that is, how they had repented or changed their mind about sin; how that they had been baptized into the death of Christ, or into the benefits of His death, even the forgiveness of their sins; and then he reminded them how they had been raised from the burial in water to walk a new life. This was the form of doctrine. It was the likeness of the death, burial and resurrection of our Lord.

Now in these, last two verses we just cited, Paul told them that at one time they were the servants of sin, but they had obeyed from the heart that form of teaching of which we have just referred, and after they had done this, they were made free from sin, and became the servants of righteousness.

Friends, all the passages in the New Testament that instruct us as to why we should be baptized teach the same thing, even though they may be differently worded. Jesus said in Mk. 16:16 that it was to be saved; Peter said on Pentecost, as recorded in Acts 2:38 that baptism was for the remission of sins; Ananias told Paul that it was to wash away his sins (Acts 22:16); Peter later said that it was to save one (1 Pet. 3:21); and Paul said in Romans 6 that it was to be made free from sin. The man does not live that can show that the Bible teaches baptism in the name of Jesus Christ is for any other purpose than to remit one’s sins.

Truth Magazine XX: 41, pp. 643-645
October 14, 1976

By Larry Ray Hafley

“Of which salvation (the salvation of your ouls-LRH) the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into” (1 Peter 1:10-12).

A Panoramic Passage

The text above is like 1 Timothy 3:16 and John 3:16. They are panoramic portrayals of the divine mind and scheme of redemption. Each is the gospel in a succinct summary. If these three Scriptures were truly understood, if their general, overall truth was rightly perceived, many specific and particular errors of teaching could be avoided. No premillennialist properly comprehends the thrust of 1 Peter 1:10-12. If he did, he would not be a premillennialist. From center to circumference, the evolution of salvation is described. One would do well to appreciate the unfathomable riches of these words.

Five different words are used to denominate the eternal and universal plan of God. These terms are: (1) salvation-v. 10; (2) grace-v. 10; (3) the sufferings of Christ, and the glory that should follow-v. 11; (4) the things now reported; (5) the gospel. Substitute the word “gospel” for the word “grace” in verse 10. The sufferings of Christ and the glory that should follow is, if one may say so reverently, merely another way of saying “the gospel.” What is the gospel if it is not the sufferings of Christ and His subsequent exaltation and coronation (1 Cor. 15:1-4; 2 Tim. 1:1)? These five items are synonymous.

From the premise above, a number of facts are clearly seen.

First, the gospel system of salvation was not something unforeseen. Later on in the context, Peter declares that Jesus “was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Pet. 1:20). That says the very same thing as verses 11 and 12. Observe the parallel expressions. The testimony of the Old Testament prophets concerning the sufferings of Christ is, for all practical purposes, equivalent to the statement that Christ “was foreordained before the foundation of the world.” The fact that He “was manifest in these last times for you” is equal to “the things which are now reported.” In other words, Peter is embellishing the worth of faith with the sublime fact of its divine and eternal origin. Those now suffering have reason for hope. Your salvation rests upon the definite design of God from all eternity. Your persecution is transient and temporary, therefore, faint not. This is Peter’s theme and thesis.

Second, the revelation of these precious promises is all of God. The Old Testament prophets wrote about the gospel scheme. They detailed its salient features, and they strained to see what they were writing was all about. Their efforts to peer through the fabric of God’s cloth were futile. The very fact that they defined what they did not understand shows the truthfulness of Peter’s more famous utterance, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Pet. 1:21). Just as the Spirit of Christ “in them” testified then, so He revealed the gospel to those of Peter’s day through the apostles and prophets (Cf. Eph. 3:3-5; 1 Pet. 1:12), From the beginning introduction to the final production, it was the revelation of the Spirit.

Obviously, men are precluded as inventors of the gospel and of its salvation. They could not have devised and developed it. Even the angels desire to look into its manifold wisdom (Eph. 3:10; Matt. 13:17; 1 Pet. 1:12). Further, as the Old Testament prophets are regarded and respected as the oracles of God, as are the apostles to be received. Their message is the unveiling of the Old Testament prophecies of grace. Because the same Spirit directed or moved the “holy men of God,” they are all to be accepted.

Third, for the reasons outlined, the gospel is the truth which was received through the Spirit (1 Pet. 1:22). God told His people in the Old Testament that men, flesh, could not support them. His word would endure; it would abide though all else would perish. Thus, lean upon the word of the Lord (Isa. 40:6-8). Peter makes a New Testament application of this principle of truth in 1 Peter 1:23-25. He could Dot make this parallel if the gospel was not of the same origin or source as the testimony of the Old Testament. As the Old Testament word was authoritative and reliable by reason of its source, so is the salvation promised in the gospel as preached by the apostles “with the Holy Ghost sent down from heaven.” “Wherefore (in view of these facts-LRH) gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Pe., 1:13).

Truth Magazine XX: 41, p. 642
October 14, 1976

By Tom Moody

There, have always been those who have tried to minimize sin and its effect. Looking to the Bible we see that the rationalizing of sinners has not changed over the years. There were Adam and Eve who tried to justify themselves by “passing the buck” (Gen. 3:t2-13). Eve might be credited with coining the popular expression (or at least its sentiment) “The Devil made me do it,” but that did not excuse her.

Then there is the age-old notion that “The end justifies the means.” One rarely admits that this is what he holds to, but rather points to the “good” that has been done, attempting to divert attention from the sinful means by which it was accomplished. A classic example of such “justification” of sin is seen in the case of King Saul. In 1 Sam. 15 we read that Saul had been told, “Now go and smite Amalek, and utterly destroy all that they have and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.” Verse nine says, “But Saul and the people spared Agag and the best of the sheep, and of the oxen, and of the failings, and the lambs, and all that was good . . . .” in blatant rebellion against God’s command, Saul offered the defense that this was done that they might sacrifice unto the Lord (vv. 15, 21). Samuel’s reply was simple and direct, “Behold, to obey is better than sacrifice, and to hearken than the fat of rams.”

In “defense” of their unscriptural projects and schemes our apostate brethren have trumpeted the phrase, “I would rather do it wrong that to do nothing at all.” They should not be so proud to have such an attitude for three weaknesses are therein revealed:

1. The apparent admission that what they are doing is wrong (or, if it be wrong they do not care).

2. The fundamental fallacy that the end justifies the means.

3. The idea that we have no choice but to do wrong or to do nothing.

After having been exposed to such teaching for a generation, is it any wonder that some would develop a philosophy that God will simply turn his eyes and overlook certain sins? If would seem the general thought among such people is that being human, it is simply expected that we will sin. We all understand that, God understands it, therefore sin, or at least “little sins,” or perhaps “sins of ignorance” are not really so bad. When we are tempted to adopt such an attitude regarding sin, we should remember that we are faced squarely with two Bible facts about transgression of God’s law whether it be out of blatant rebellion or ignorance:

I. One’s Commission of Sin Affects Others

When we have a tendency to think lightly of sin, we should always remember the effect of sin is felt by those who may not even be guilty of it. If I commit a sin, I very likely will bring hurt upon others in some way, or worse, lead them into sin.

The results of the sin of Adam and Eve are too painful to be forgotten. Each time a friend or loved one passes from this life we should be reminded that because of “one little sin” death entered the world and passed upon all men (Rom. 5:12-21).

In the case of Achan in Josh. 7, Israel was defeated bv a handful of men from Ai. A family was not only d:Isgraced but slain and their bones burned, because their was “sin in the camp”-the sin of Achan, a man momentarily overcome by a weakness of the flesh.

All right thinking people immediately see the folly of those who try to justify their immoral behavior on the premise that “It harms no one but me.” Drinkers slaughler thousands on the highways each year. Drug addicts not only remove themselves as productive citizens in society, but also beg, steal, and kill in order to maintain their habit. Those who argue that “free love” involves only those who participate are naively inconsiderate of family and friends who must live down the shame; Parents and taxpayers who bear the burden of treating venereal disease or seeing that illegitimate children are taken care of; and of course the child itself with the problems inherent in being born into such a situation.

For some reason people do not see the matter so clearly in spiritual matters. Perhaps this is because we do not see immediate effects of spiritual sins as we often do with sins of immorality. The bad influence of such sin in nevertheless causing others to stumble. Jesus said of false teachers (not necessarily immoral people) “. . . Every plant which my heavenly Father hath not planted shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Matt. 15:13-14).

No matter what your wrong doing, whether in the realm of immorality or in deviation from the spiritual laws of God, your action has an adverse effect upon others. “Woe unto the world because of offences! For it thus needs be that offences come; but woe to that man by whom the offence cometh!” (Matt. 18:7). The offence of evil people brings woe to the world.

Even in doing things which may not be sinful in themselves, we must be careful lest we wound the conscience of a brother and thus sin against him (1 Cor. 8).

II. Sin Without Repentance Meets Just Punishment

A second principle we must remember is that without repentance, sin must be recompensed. Again this is clearly illustrated in the case of Adam and Eve. Had they been tried in our courts today they may have gotten off with a reprimand or light sentence. After all, it was their “first offense” so we might feel that we should make allowances for them. But just as surely as God had told them that they could eat of all the other trees of the garden including the tree of life, He had told them that they could not eat of the tree of knowledge of good and evil and that the day they ate thereof they would surely die (Gen. 2:16-17).

We see Uzzah in 2 Sam. 6, whose only desire was to steady the precious ark of the covenant and keep it from crashing to the ground. Yet he was met with severe punishment. Why? Because God had forbidden anyone but the high priest to touch the ark. Uzzah, despite good motives, violated God’s law and had to be punished.

It may be argued that these cases and others which might be cited are found in another age and under another covenant, but today we are under grace, therefore, punishment will not be as stringent. What does the Bible say? Heb. 2:1-3: “Therefore, we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation . . . ?”

The Hebrew writer is simply saying that if those in other ages were punished for every sin, certainly we shall be. Notice again, Heb. 10:28-29: “He that despised Moses’ law died without mercy under two or three witnesses: of how much sorer punishment suppose ye shall be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”

Where Does Grace Come In?

If we are faced with a stricter judgement and punishnient for our sins than were those in other ages, how can we talk about living under grace? In Rom. 5:6-8 we are told that God commended his love toward us in sending Christ to die for us though we were or are yet sinners. By God’s grace we are given certain conditions we can meet and have our sins washed away. “And being made perfect, he became the author of eternal salvation unto all them that obey him . . . ” (Hebrews 5:9). The effect of God’s grace in our lives is initially accomplished when we, having faith, repent of our sins, and are immersed in water to have our sins remitted (Mark 16:16; Acts 2:38; Acts 22:16).

But if some of our sins, especially sins of ignorance, are not just overlooked are we not in a hopeless condition? John said, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). This problem is answered in the previous verse, But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Christ His Son cleanseth us from all sin (v. 7).” How does the blood of Christ cleanse us (christians) from sin? Verse nine: “If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness.” But would that not mean that we must be repenting, confessing, and asking forgiveness continually? Jesus said, “Take heed to yourselves: If thy brother trespass against thee seven times in a day, and seven times in a day turn again to thee, saying I repent; thou shalt forgive him” (Luke 17:3-4). If the Lord expects his disciples to be this merciful, surely we can have confidence that God will not be displeased with us if we turn to him even “seventy times seven” asking for forgiveness as we truly repent.

When reflecting upon our human weakness and sinfulness, rather than taking comfort rationalizing that surely God will let us off the hook since “we are only human,” let us turn to God and ask for strength and wisdom, not being ashamed to confess our sins and ask forgiveness of our heavenly Father.

Truth Magazine XX: 40, pp. 636-638
October 7, 1976