Truth Magazine

By David O. Lanius, Jr.

The name Christian is one of the most misused Words in our vocabulary. The term is used only three times in the Scriptures (Acts 11:26; 26:28; 1 Pet. 4:16), and each time it has reference to individuals who are followers, disciples, or even trailers of Christ. It is always used as a noun, never as an adjective.

Many have assumed the name Christian rather than having it assigned to them by God. Let us notice that there are many such people today in this generation.

Not all good people are Christians. Just because we are good moral people it does not mean we have met the requirements for being a child of God (Christian). Nicodemus and Cornelius were both good men (John 3:1-5; Acts 10), but neither were born-again believers. Each had to hear and obey to become a child of God.

Not all religious people are Christians. There were heathens during the day of the apostle Paul who were called religious (Acts 17:22). Paul thought himself to be religious before -his own conversion, but he learned that his religion was in vain. There are two types of religion, pure and vain (Jas. 1:26-27), and most religions are vain and false.

Joining or attending a church of your choice does not make one a Christian just as sitting in a corn field will not make one a farmer. This is one of the greatest problems today, thinking one can be a Christian no matter which church they might attend. The Bible speaks of one church (Eph. 4:4; Matt. 16:18; Col. 1:18). There were only Christians in the beginning of the First Century. There were no such things as “hyphenated” Christians. The term Baptist, Catholic, Methodist, Mormon, etc. Christian simply did not exist.

At this point of our article we need to consider a question, “Just who are Christians?” First we would note that all who have obeyed the gospel from the heart (Rom. 6:16-18) are Christians. In obeying the gospel from the heart it means we have done as God has instructed us. Those who are really children of God are those who have heard the word of God (Rom. 10:17); believed the word (Mark 16:16); repented of their sins (Luke 13:3-5; cf. 2 Cor. 7:10); confessed their faith in Christ (Matt. 10:32-33; Rom. 10.:9-10; Acts 8:37; and have been baptized for the remission of their sins (Acts 2:38; Rom. 6:3-5; Gal. 3:26-27). At this point of time one becomes a Christian, a child of God, a member of the Lord’s church (Acts 2:47).

After becoming a child of God it is always very important that we continue in the paths of righteousness. Christ left us the perfect example to follow (1 Pet. 2:21-22), and if we follow this example we will be pleasing to God. There are those who are children of God who really cannot consider themselves Christians because they have fallen back into the world (cf. Gal.5:4). One cannot call himself a Christian if he refuses to follow his leader, and truly Christ is the leader, or head of the saved (Acts 2:47; Col. 1:18; Eph. 1:22-23). If you have been a Christian then why not repent of your sins, and pray to God that they might be forgiven, using Jesus as your Intercessor and Mediator (Acts 8:18-24; John 1:1-2). May we all stop now and ask, “Can I really consider myself a follower or disciple of Jesus”?

Let us be simply Christians doing the Lord’s will in the Lord’s church. Are you a Christian? If not obey today while there is time and opportunity. If you are a faithful Christian continue to help spread this message of Christ. The harvest is plentiful, but the laborers are few.

Truth Magazine XX: 27, pp. 424-425
July 8, 1976

By David A. Webb

What better illustration could be given to show the necessity of unity and cooperation among members within the Lord’s church than to compare that church, with its many members, with the human body. The illustration is used many times to stress the absolute importance of functioning as the head (Christ) directs.

We are all aware that the members of a body which is in perfect physical health will function only upon the receipt of a “message” sent from the brain through the central nervous system. When a “short circuit” develops in this delicate electrical system trouble occurs. This may result in the rather obvious involuntary movement of the various effected members of the body, causing a loss of proper “motor control.” Such a condition exists in every body to some extent, the twitching of an eye, or the sudden shiver from a blast of cold air. These minute, involuntary movements of various members of the body do not effect the overall ability of the body to function in an otherwise normal fashion.

The problem becomes serious when a member of the body involuntarily moves on a regular basis, and to such a degree that normal body functions are hampered.

Carl Ketcherside, unlike the apostle Paul, would have the body of Christ composed of members joined together but functioning independently from each other and independently from the brain itself. No body can function in unity unless each member functions the same way. ‘The sensory receptors in the right hand should react in the same manner as the sensory receptors in the left hand when they come in contact with a hot object. The hand that quickly reacts by withdrawing is functioning in harmony with impulses from the brain, but the hand that remains to be burned has a defect in its delicate system of nerves connecting it to the brain.

Carl Ketcherside’s “Body of Christ” is one that has its right hand functioning differently than its left. He apparently sees no problem in allowing one to withdraw from a harmful environment and allowing the other to burn, Obviously such a condition is not typical of a healthy body that functions together in harmony.

On the other hand, the apostle Paul pictures the body of Christ functioning together as one working unit for the benefit of every member. Every part of the body is guided by the same head, and they all operate in the same manner when suddenly introduced to a harmful environment.

Every person who is directed by all of the teachings of Christ will be united with every other person who is directed by those same teachings. They will be “perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). This does not restrict some independent movement (Rom. 14), but will insure that such movement will never impair the function of the body of Christ.

Any other condition would be considered as unhealthy by the Great Physician Himself.

Truth Magazine XX: 27, p. 423
July 8, 1976

By Roy E. Cogdill

There is on every hand in the world today a great deal being said about “Unity.” This is a subject worth talking about! Indeed it is worthy of our doing something about it! Just talking about it is not enough! We need, however, to be sure that what we say about it is in accordance with truth and that what we do about it is in harmony with the will of God. This is where the present “unity movements” are failing.

When men talk about unity and count themselves to be interested in unity and yet fail to achieve it, they must recognize that the failure is caused by something. Is unity impossible of attainment? Is it impractical and unrealistic to pray and work to achieve unity? If not, then why doesn’t it become a reality? It is not because men are not talking about unity and trying to do something about unity that it has not become a reality. Pretty largely it has not been achieved because men want to attain it on their own terms rather than upon the basis and in harmony with the terms and conditions revealed in the Word of God.

When men talk about unity and hold their unity conferences they need to examine their own hearts and convictions to determine whether they are trying to effect real unity or are simply seeking federation or union. They are not the same. Spiritual unity cannot be put upon the same basis of political federation. In politics no matter how much difference there may be in ideology, since they are human philosophy and ideals, compromise can effect a federation or at least an understanding so that different systems of political philosophy can live together or at least side by side and peace and cooperation can be a reality. This, of course, is not often achieved because too many are unwilling to grant to others the right to their way of life. Hence, we have different systems of political philosophy in the world trying to exterminate and destroy anything that is contrary. This results in war and strife politically. Compromise is essential in human affairs.

But we need to remember that in matters spiritual and eternal the philosophy by which we are to be guided is not a human system. If it were, it would not matter whether we have unity or not. But we are impelled to seek unity in spiritual “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:20-21).

But Jesus was not praying for superficial union upon the basis of compromise. He was praying for “unity”-“That they may all be one; as thou, Father art in me, and I in thee, that they also may be one in us.” He was praying for the same kind of unity to exist among “believers” that exists between Him and the Father. The unity between the Father and the Son is not superficially reached upon the basis of compromise or accommodation. Organic unity without spiritual unity is of no account. It pleases Satan abundantly, as does any compromise, but it falls far short of God’s requirement of those who would serve Him.

God’s Plan

Ephesians, chapter four, sets forth the unity of the Spirit or God’s plan for unity. Anything short of it is futile and vain. The essential elements prescribed by divine will eliminates all of the human arrangements and compromises that can be worked out. These elements will make no allowance for sectarian or denominational union but demand complete unity.

There is one God. This means unity in worship. It allows no other God. We must be united in worshiping the one and only God of heaven and earth. This demands a recognition by all of the majesty of Jehovah, the God of the Bible. He is the Father of all, above all, through all and in all. He is the creator of “the world and all things therein” and is “Lord of heaven and earth” (Acts 17:24). “He hath made of one blood all nations of men.” “In Him we live and move and have our being.” We have been made in His image, endowed with His Spirit, and His offspring. From Him we receive life and breath and all things. He is the giver of every good and perfect gift.

If this is not the God in whom you believe and serve, then you cannot partake of the unity God prescribes and which is the obligation of all who would serve Him. Anything short of faith in the God Paul preached and the’, Bible reveals is unbelief. Religious atheism is no better than pagan atheism or heathen atheism. If God is dead-the words are incongrous and contradictorym-then He never lived. If he does not exist now as the true and living God (1 Thess. 1:9), then he never existed as such and the Bible is a falsehood and unworthy of being believed about anything. On this point of divine truth as in every other there is no room for compromise. Unbelief of the testimony of God’s Word on this, or any other point, cannot be tolerated for those who believe not the truth will be damned (2 Thess. 2:12). God is not dead–it is faith in God that is dead or dying in so many hearts.

In the beginning of the law given through Moses to Israel, God laid down the principle that is fixed and eternal, “I am the Lord your God, You shall have no -other gods before me” (Exodus 20:2-3). He further stipulated, “You shall not make yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them; for I the Lord your God am a jealous God.” There is no compromise to me made with idolators, not even Catholic idolators who bow down before their man made images to say their prayers and offer their worship. There cannot be any unity in the worship of the one true and living God between any Christian and any Catholic upon this point and there is no compromise between truth and error. The prohibition is just as effective now as it was ill the law then for it is prescribed by the very nature of God and based. upon eternal truth.

This God, revealed in the Bible, in whorn we must unite worshipping, is not only Father of us all, but is above all. His majesty is supreme. We are His creatures and will render an account unto Him (Romans 14:12). His will must be done on earth as it is in heaven. About this there cannof be any compromise. Our disposition ill everything must be “not my will but thine be done.” This is all that will make unity possible and any other attitude will produce and sustain division. God can be served and worshipped upon no other premise, Complete reverence for God’s will, because He is God, and because we are accountable to Him is the essence of Christianity and therefore fundamental in its importance in unity among Christians. Paul declared, “Wherefore we labour, that whether present or absent, we may be accepted of Him” (2 Cor. 5:9). God must be pleased and any sort of ecumenical arrangement or movement that does not respect His will and please Him is entirely in vain and not worth the effort it requires. There can be no compromise here. If we unite, it must be upori the recognition that there is but “one God” and He is the God of the Bible.

Truth Magazine XX: 27, pp. 422-423
July 8, 1976

By Cecil Willis

We hear a great deal of talk about “conversion,” and frequently this talk is not Scriptural talk, for it does not agree with what the Bible teaches on “conversion.” Conversion is definitely a Bible subject. In Acts 3:19, as the apostle Peter preached to a group of Jews in Jerusalem, he commanded them to “repent ye and be converted” (K.J.V.) or “repent ye and turn again” (A.S.V.). So conversion is plainly a Bible subject. In fact, the Greek word that is translated conversion occurs about forty-eight times in the New Testament, so “conversion” is a subject upon which the Bible has a lot to say.

Most people are religious people. Many people profess religions that the Bible does not endorse, but virtually everyone thinks that he has been converted. But Bible conversion is quite different from what some people believe conversion to be. Bible conversion is the process by which one ceases to be a sinner guilty of his sin, and by which, having received the forgiveness of sins, is added to the church., Conversion is necessary to goto heaven. One who is not converted in the way the Bible teaches one is to be converted is not converted at all., So we should be vitally concerned about what conversion, as taught in the Bible, is.

Already we have hinted that conversion is the process by which one receives the remission of sins, becomes a child of God, and has t1he blessings of God. It stands between one and heaven. In Acts 3:19, Peter said, “Repent ye therefore, and turn again, that your sins may be blotted out, so that there may come seasons of refreshing from the presence of the Lord.” And a statement teaching the same thing is recorded in Acts 2:38, when Peter, the same spokesman, commanded another group of Jews to “repent ye, and be baptized, everyone of you in the name of Jesus Christ unto the remission of sins, and ye shall receive the gift of the Holy Spirit.” So we see that Bible conversion consists of obedience to certain commandments, and this conversion is essential to one’s receiving the promised spiritual blessings.

Belief

Strictly speaking, conversion is a change. But one may be changed and not be changed in the way that the Bible commands that we be changed. So we want to study this change.

One commandment that an individual must obey in order to receive the remission of sins, or one commandment with which one must comply to be converted, is the commandment to believe that Jesus Christ is the Son of God. Many, many passages in the New Testament emphasize the necessity of one’s being a believer. Almost everyone believes that one must be a believer in order to be converted. In Jn. 8:24, Jesus said, “I said therefore unto you, that ye shall die in your sins: for except ye believe that I am he, ye shall die in your sins.” The apostle John, when stating his purpose in writing the Gospel that bears his name, said that belief is, necessary to eternal life. He said, “Many other signs therefore did Jesus in the presence of the disciples which are not written in this book; but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name” (Jn. 20:30, 31).

Belief, therefore, is an essential commandment in one’s conversion. One cannot be changed in harmony with the Scriptures unless he is a believer. But earlier, we defined conversion as a change. Belief is a commandment related to this change, and so how is belief related to one’s conversion? Belief changes, or converts the heart. Or, belief changes the affections. The believer and the unbeliever have entirely two different goals in life. The unbeliever may have as his goal the complete satisfaction of his desires. Pleasure may be his own intention in living. But the believer in God should not have such a standard. The believer should have his affections changed. One should desire different things after he becomes a believer than he did prior to his faith, or he has not profited any by being a believer. The believer who goes on with the goals that he has chosen while in a state of unbelief is in no better condition after conversion than before. Belief is to change or convert the affections. Belief changes the heart.

Repentance

But a change of heart is not enough. There are other commandments that stand between the unbeliever and salvation. One is not converted, in the Biblical sense of the term, when he only becomes a believer. It is not enough to change only the affections of the heart. Another change is logically implied, and divinely commanded following one’s belief (in which his affections are changed).

One is also commanded to repent of his sins. In Luke 13:3, Jesus said, “I tell you, Nay; but except ye repent, ye shall all in like manner perish.” With Jesus, it is a matter of repent or perish. In a passage that we cited earlier, Peter commanded a group believing Jews, present on the day of Pentecost, to “repent ye and be baptized everyone of you in the name of Jesus Christ, unto the remission of sins” (Acts 2:38). Repentance was a commandment with which they had to comply in order to receive the forgiveness of their sins. Jesus Himself connected repentance and the remission of sins in what we have come to call the “Great Commission.” Just before His ascension back to the Father, Jesus said, “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem” (Lk. 24:46, 47). This series of passages shows that repentance is also a commandment that one must obey in order to be converted according to Biblical teaching. But we have defined conversion as a change, so what is changed by repentance?

Faith changes the affections of the heart. Repentance changes the conduct of the life. Repentance is the decision which one makes to quit sinning and to begin living righteously. This usage of the word repentance is found in Matt. 21. The passage reads as follows: “A man had two sons: and he came to the first, and said, Son, go work in the vineyard. And he answered and said, I will not: but afterward he repented himself, and went” (Matt. 21:28-29). We see in this instance the meaning, usage, and effect of repentance. Repentance is a change of mind that is preceded by godly sorrow, and is followed by a reformation or a change of life. Here we see that the son told the father that he would not go into the vineyard, but he repented, and went. He changed his mind concerning his previous decision, and the change of mind led him to change his life.

Repentance is not the change of life, but repentance produces the change of life. When a man of the world repents, it means that he has decided to change his life, because he has changed his affections. Then comes the actual change in conduct. So repentance plays a vital part in one’s conversion for it brings a change of conduct, or a change of life, without which one could never be converted in harmony with the Scriptural use of the word “convert.” And without repentance and the change of life coming from repentance, one can not enter heaven.

Conclusion

After one repents, the Bible reveals that there is another commandment with which he must comply. One must confess with his mouth that he believes that Jesus Christ is the Son of God. In Matt. 10, Jesus commanded that one confess Him: “Everyone therefore who shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is in heaven” (Matt. 10:32, 33). In Rom. 10:9, 10, Paul taught that one should make confession of his faith in Christ prior to his baptism, and Paul tells us that this confession is for the same purpose as repentance, faith or baptism. It is “unto,” or “for” the remission of sins, or to put it in the exact words of Paul, confession is “unto salvation.” The passage reads as follows: “Because if thou shalt confess with they mouth Jesus as Lord, and shall believe in the heart that God raised him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Rom. 10:9, 10). When the Ethiopian eunuch had been taught by Philip, and came to a certain water wanting to be baptized, he asked Philip what hindered him from being baptized. Philip replied, “if thou believest thou mayest,” and “he answered and said, I believe that Jesus Christ is the Son of God” (Acts 8:36, 37). He confessed his faith in Christ. This is a commandment to be obeyed after one believes, repents and prior to one’s baptism into Christ for the remission of sins.

There remains yet another commandment to be obeyed before one is converted in the Scriptural usage of the term. One must be baptized for the remission of his sins. There is also a very definite purpose in one’s conversion that is served by obedience to the commandment of baptism. Baptism changes one’s state. One may believe that Jesus Christ is the Son of God, thus having his heart’s affections changed, but he is still a sinner, for God has not stated that by believe alone one’s sins are forgiven. One may repent of his sins, change his mind about living a sinful life, and change his life or conduct. But a change of conduct does not forgive sin. It is in the act of baptism that. Christ forgives one’s sins. Baptism changes the state, for in baptism, the sins are taken away, and by obedience to this commandment, conjoined with the grace of God, and the blood of Christ, ones sins are blotted out. Sins are “washed away” by one’s baptism into Christ. Baptism then changes one’s state from a sinner to a saint.

Some people seek to abuse and misrepresent what the Bible teaches, and they seek to convince others that those who believe that baptism takes away one’s sin are saying that the water is that which takes away the sin. No, friends, it is the obedience that takes away the sins, and one’s sins are not forgiven until he does obey. One of the commandments that God has seen fit to command man to obey is that of baptism in water. So forgiveness does not proceed baptism.

By being baptized, one is transformed from a state of guilt to a state of justification. Peter said, “repent ye and be baptized everyone of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). Here Peter stated that baptism changes one from a state in which he is guilty of sin to a state in which his sins are forgiven. It may be that some do not believe what Peter said concerning baptism to be true, but those individuals at least understand what he said. He said baptism is “for the remission of sins,” so these people deny that Peter said, not because they do not understand it, but because they do not believe.

It is the act of baptism that changes one’s state from being outside of Christ to a state of being in Christ. Notice Paul’s teaching: “Or are ye ignorant that all we who were baptized into Christ were baptized into his death?” (Rom. 6:3). What did Paul say? He declared that we are baptized into Christ. If this is true, then those that are not baptized remain outside Christ.

So baptism changes one’s state. It takes away one’s sins by putting him into Christ.

Conversion is therefore accomplished by having one’s affections changed by believing that Jesus Christ is the Son of God; by repenting by which one’s conduct is changed; confessing his faith in Christ, and by being baptized for the remission of sin, by which one is changed. If you have not done these things, regardless of how you may feel, and what you may think of your spiritual condition, the Bible and Christ teach that you are unconverted, and thus lost. Be converted today!

Guardian of Truth XX: 27, pp. 419-421
July 8, 1976