Truth Magazine

By Mike Willis

Long ago, Solomon observed the impact of one who brings trouble to his own house. “He who brings trouble on his family will inherit only wind, and the fool will be servant to the wise” (Prov. 11:29). There are a number of things implied in this short statement which we need to understand.

Men still can bring trouble to their house by their misconduct. C.H. Toy states that the man who “by incapacity, negligence, or niggardliness, fails to nourish and build up his household will find his resources reduced to nothing” (ICC 238). Keil and Delitzsch wrote, “The proverb has, accordingly in the man who `troubles his own house’ (Luth.), a niggard and sordid person in view, one who does not give to his own, particularly to his own servants, a sufficiency of food and of necessary recreation. Far from raising himself by his household arrangement, he shall only inherit wind” (248).

Lawson adds, “A man is a plague to his family, when he is of a domineering and quarrelsome temper, bursting into passion at every trifling omission of his will and pleasure; when by covetousness he oppresses his servants and children with bondage and hard labour, scarcely allowing them to enjoy life; when by prodigality he wastes the bread and portion of his children; when, by his disregard to mercy and justice, he brings the curse of God on himself and his house; when, by irreligion, he neglects the spiritual welfare of his family, and encourages them in evil by a bad example” (Proverbs 220).

Ways In Which A Person Can Trouble His Own House

1. Covetousness. Solomon said, “He that is greedy of gain troubleth his own house; but he that hateth gifts shall live” (Prov. 15:27). Men who are filled with greed have the ambition of building up an estate so that their house will be established. However, their greedy ways frequently lead to their inheriting the wind.

Achan’s greed brought his house to destruction (Josh. 6-7; esp. 7:21). Achan thought that he would make himself and his house more wealthy by stealing. Instead, he caused the whole family to die. Nabal’s tight-fisted ways caused him to refuse payment to David for the protection that he provided in the wilderness. Abigail’s intervention is all that saved them from David’s revenge. Soon thereafter, Nabal died (1 Sam. 25). Nabal’s refusal to give David a portion for his protection was motivated by his greediness to have more for himself. Covetous men abuse their family. They deprive their family of companionship while they chase after success and wealth. They deprive their children of some of life’s enjoyments by their tight-fisted ways. They deprive their wives of some of life’s pleasures. Frequently, they are hoarding up large bank accounts, but refusing to enjoy the blessings of today. Such men create havoc in their home.

2. Wastefulness. “He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich” (Prov 21:17). One who buys things that the family does not need and cannot afford may think that he is making life more pleasant for his family. Instead, he is creating indebtedness that will burden the family for years. Sometimes women are guilty of mismanaging the affairs of the family by charging unnecessary items on their credit cards, until the family is straddled with debt.

3. Uncontrolled anger. “He that is slow to anger is bet-ter than the mighty; and he that ruleth his spirit than he that taketh a city” (Prov 16:32). Some men are guilty of sinful wrath (Gal. 5:20; Eph. 4:26-27) and railing (Eph. 4:31). This wrath may be justified as “disciplining” of children or being “head” of the family. However, their anger creates trouble for the home. Some men abuse their wives by yelling, cursing, beating, and other forms of abuse. Some parents abuse their children the same way. The Bible virtue of self-control (temperance) is absent when anger is so uncontrolled (Gal. 5:23).

Related to this is the atheist’s argument that God is not all powerful, or he would intervene when someone makes a wrong choice. The proverbial illustrations that “prove” this are: God cannot make a four-sided triangle; he can’t make a square circle; etc. However, all things are possible with God that are in the realm of possibility. His power only relates to what can be done. Such illustrations prove nothing about God because they involve contradictions of terms and are nothing but nonsense. The word “triangle” means a three-sided figure and the word “square” means a four-sided figure with four corners (a circle has no corners). This is to speak absurdities. The terms are mutually exclusive of each other. Nonsense is nonsense even when we talk it about God. None of this has anything to do with the evidence that God could create a universe, create life, calm a storm, turn water to wine, heal the sick, raise the dead, etc. He has all the power he needs.

4. Domineering spirit. A husband sometimes creates havoc in the home by his domineering ways. He abuses the authority that God gave to him as head over the home (Eph. 5:23). His rule is tyrannical and harsh. He treats others in a way that he does not wish to be treated (Matt. 7:12). This engenders a spirit of rebellion in his wife and children. Some-times this “provokes” the children to wrath (Eph. 6:4). The word parorgizomai means “to bring one along to deep-seated anger.” You may have seen teen-aged children who are full of deep seated anger created by an abusive father and/or mother.

5. Unsubmissive spirit. A woman must voluntarily yield herself to the leadership of her husband. She is to submit to her husband just as she submits to Christ (Eph. 5:24). Christ does not beat his church into submission; its members voluntarily accept his authority and yield their spirits to his will. In a similar way, the wife must voluntarily submit to her husband’s authority. A woman who challenges her husband’s authority and refuses to submit to his oversight, troubles her house. The husband and wife are going in opposite directions, creating chaos and confusion. Sometimes this happens in such areas as finances and discipline.

6. Neglect of one’s loved ones. Sometimes a person will trouble the house by neglecting those whom he loves. He can become too involved in his work to have time for his wife and children. A wife can be involved in so many volunteer organizations that she neglects her own family. As a result, the family unit crumbles and heartaches and sorrow follow.

7. Fornication (Matt. 19:9). A person may allow his unrestrained desire for sexual gratification to cause him to commit adultery. When he does, he harms his wife. This may lead to a divorce, separating him from his wife and children. The pain his selfishness creates may affect two or three generations. Even when divorce does not occur, the lost confidence and trust are hard to rebuild.

Shall Inherit the Wind.

The phrase to “inherit the wind” means “to come to nothingness.” This calls one’s attention to the temporal consequences of foolish behavior. We can witness the “inheriting of the wind” in such cases as Achan (Josh. 6-7) and Nabal (1 Sam. 25). We have witnessed the impact that family problems have on the marriages of many couples.

The wasteful become bankrupt. The covetous may be-come rich but have no one with whom to share it. Some end up in divorce courts. Some end up emotionally separated but living under the same roof. Some have troubled children who bring sorrow to their lives. Some have killed the other or committed suicide. Some have no relationship with their family through neglect.

The Fool Shall Serve The Wise

The words “fool” and “wise” have moral overtones. The word fool is from 5’1t@, one “who despises wisdom and discipline” (BDB 17). The word has moral implications and is not merely referring to one who lacks common sense. He is the man who rejects the counsel of God for himself and chooses to walk according to the dictates of his own heart. The wordi27l means “wise.” It is used in this text to mean “ethically and religiously” wise; the idiom means “wise of mind.” Commenting on this word in their lexicon, Brown, Driver, and Briggs said, “As a wise learner in school of wisdom, he fears God and departs from evil Pr 14:16; is silent Pr 17:28; hearkens to counsel Pr 12:15; hears and increases in learning Pr 1:5; his ear seeketh knowledge Pr 18:15; he receives it Pr 21:11; and stores it up Pr 10:14; his ears hearken to the reproof which giveth life Pr 15:31; and he becomes wiser through it Pr 9:8, 9” (BDB 314-315).

What the proverb emphasizes is that fools do not pros-per in life, as they suppose that they will. Many who thought they had found a shortcut to becoming wealthy are now serving terms in jail. Others are poor, now working for the men who established their business on the principles of justice and righteousness. Those who thought they knew better than God about how to conduct their families go through divorce courts, divide their property, and both live at a lesser level because of their foolish conduct. The wise man is emphasizing to us the temporal benefits of service to God. Truly, living according to God’s commandments brings the best temporal life available to man.

Conclusion

Are you “troubling” your family by your sinful behavior? Can you be wise enough to learn from the Scriptures without experiencing for yourself the ill consequences of sinful behavior?

Guardian of Truth XLI: 21 p. 2
November 6, 1997

By Bruce Reeves

The epistle of first Peter offers wonderful encouragement to the child of God in view of simply living the Christian life from day to day. Peter encourages us to strive toward our goal of heaven, which we do through developing holiness in our conduct and we are admonished to exhibit love for one another as brethren in Christ. Peter writes, “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet. 1:22). He proceeds even further in his discussion of our attitude toward each other when he says, “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings …” (1 Pet. 2:1).

One good brother said, “That means we must love the brethren as unlovable as they ace sometimes.” One of the keys to living for the Lord is treating one another in a loving manner. In this article I want to examine some biblical principles that will help us to love one an-other more.

Brotherly Love Requires Purity and Fervency of

Spirit (1 Pet. 1:22)

The word pure denotes something that is unmixed. Many times we treat each other sinfully because we allow sinful attitudes to infiltrate our hearts (1 Tim. 1:5).

The word fervently in the original carries the idea of being stretched to the maximum. Therefore, our loving one an-other does not happen by accident, it is something we have to work to accomplish (Eph. 4:1-3).

Brotherly Love Requires the Laying Aside of

Certain Things (1 Pet. 2:1-3)

The answer is not to compromise the truth or take a lighter stand on doctrinal issues. All compromise does is please the sectarians and spoil the brethren. The unity of the Bible is based on God’s word (John 17:17-21). True brotherly love seeks the good of others in view of eternity, not just the here and now.

Peter uses the word wherefore in 1 Peter 2:1 to say the logical conclusion is since we are new creatures in Christ we should have put away sinful attitudes and dispositions. You control your attitude, the mentality that says, “I am the way I am” is not in accordance with the spirit of Christ.

The Greek word for laying aside is the word apotheosis and it indicates a decisive act with permanent results; literally to discard clothing. The action should have taken place in our conversion, but sadly some members of the church have kept such sinful attitudes and when exhibited they cause problems in the church.

There are five things Peter says we must put away or discard from our personality if we are to please the Master and promote brotherly love. First “wickedness” (kalian) means “an evil disposition, the desire to injure another.” The second word is “guile” (dolor) and it means to “catch with bait, craftiness.” The third word is “hypocrisies” which denotes “deceptive actions or attitudes.” The word “en-vies” carries the idea that one has “feelings of unhappiness because another has that which one desires for himself.” Finally, the word “evil speaking” means “slanderous and defamatory statements about others” (elsewhere translated backbiting). Brethren it is high time we put away such attitudes for the benefit of the cause of Christ.

Loving the Brethren Will Require Unselfishness

(Phil. 2:1-5)

In Philippians 2, Paul uses the word “but” as an adversative conjunction which means he is contrasting two things. He is contrasting strife and vainglory with lowliness of mind. In other words one cannot have both at the same time, we must give up our own interests for the benefit of others. The perfect example of Jesus’ sacrifice for us is given. The Lord was willing to put his own interests aside in order to redeem humanity and this he did by leaving the beauty, advantages, and glory of heaven behind to come to this earth to suffer and die for mankind (John 17:5).

Loving the Brethren Means I

Tell Them the Truth

Examine the example of Samuel, Nathan, Paul and even the Lord Jesus Christ. Love does not mean we tell people what they want to hear. It means because we love them we tell them what they need to hear so that their soul will be saved after this life is over! We cannot be saved without loving one another!

Guardian of Truth XLI: 20 p. 24-25
October 16, 1997

By Charles G. Goodall

What does it really mean to be a “disciple?” We in the church speak of ourselves individually as Christians, or collectively as the church of Christ, even though other terms could also be used. We could refer to the church as the church of God or the assembly of God. It is fairly common to use the term “church members” to denote Christians, but we rarely use the word “disciple” to refer to Christians. We may use “disciple” when citing the passages about the Great Commission, and for years I guess I mentally made the substitution, correctly, of “church members” in that particular context. Similarly we might substitute the term “priest” in a passage which refers to our “reigning with Christ.” In these instances we are substituting another descriptor which is true, and used elsewhere, but arbitrarily overriding the word as used in the context by the inspired apostle. Using my computer’s “Find And Replace” edit function, I could take the New Testament text and replace “disciple” with the word “Christian.” I am not sure, however, that the Holy Spirit would be pleased with my editing.

John 8:31: “Then said Jesus to those Jews which believed on Him, If ye continue in my word, then are ye my disciples.”

When Jesus began his earthly ministry he chose twelve disciples who later became “The Twelve” apostles designated for a special work. Subsequently, Jesus described all his followers as his disciples. The Greek word mathetes from which we get our word disciple means “a learner.” It “denotes `one who follows one’s teaching,’ as the `disciples’ of John, Matt. 9:14; of the Pharisees, Matt. 22:16; of Moses, John 9:28” (Vine’s Expository Dictionary of Words, 171). The apostles were prepared for a special work. They were to receive the promise of the Holy Spirit on the Day of Pentecost (Acts 1:4, 2:1-4) and bind on earth what had been bound in heaven (Matt. 18:18). Jesus spent three years with the Twelve teaching and training them for a commission that would be described as sitting upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28).

Today, under the banner of “discipling,” some groups such as the Boston movement (and Crossroads, their fore-runner) have mistakenly sought to subjugate men to their charge by teaching that converts must subject themselves to their religious leaders just as the apostles were subject to Jesus in his day. (See the Crossroads Heresy by the author for a more complete description of their concept of “discipling.”) Two things are wrong with this assumption: (1) Today’s religious teachers are not the Lord Jesus Christ who in the days of the New Testament chose the Twelve, and (2) The apostles finished their special work when they, under the direction of the Holy Spirit, introduced the gospel and penned the New Testament.

The disciples in the New Testament, who were not apostles, were simply “learners,” following their “teacher,” the Lord Jesus Christ. This is clear from the results that came from preaching the gospel recorded in the book of Acts. “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith” (Acts 6:7).

Love of the Savior

Matthew 22: 37: “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.”

First and foremost, a disciple must have a love of the Savior. The apostle Peter emphasizes this attribute as a pre-requisite of those who would prepare themselves to teach others. “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet. 3:15). We are sometimes ineffective in rallying others to be workers for the Lord because we seek to get others to tell about a Lord that they do not know them-selves. Those who love the Lord with all their heart, soul and mind will have no problem sharing their faith with others no matter how awkwardly their message is presented.

When a young man proposes to the one he has chosen to share his life, she understands his message even if poorly presented. His love for her is apparent and she is graciously complimented. Similarly, a disciple of the Lord who has sanctified Jesus in his heart, will present the risen Lord well (assuming he has made proper preparation) no matter what lesson he presents, be it a Jule Miller video or some other series. You see, when we love the Lord we wind up talking about him.

Disciples who love the Lord cannot help but teach others about him. They will feel as Jeremiah did in his day. “0 Lord, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily. Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay” (Jer. 20:7-9).

Faith in the Message

Psalms 39:3: “My heart was hot within me, while I was musing the fire burned: then spake I with my tongue . . .”

Second, a disciple must have a deep faith in the message of the gospel to become an effective personal worker. This message is eternal. God, man, sin and the devil have not changed. Society and technology have changed, but our mission has not changed and our message cannot be changed. Our methods of presenting the message will change from time to time but a different method may not be better. What is right and works better is better. The message is to be taught whether it is accepted or not. Realizing and remembering this will prevent our getting discouraged when, despite all our efforts, the one we’ve taught does not accept the gospel. Even Jesus, near the close of his personal minis-try, found it necessary to explain the apparently small response to his teaching (John 12:37-41). He reminded them of Isaiah’s prophecy stating that the day would come in which the workers would wonder aloud, “Who hath believed our report?” In other words, they were saying to Jesus, “Did I do my best”? When reassured that he had saved seventeen, his dying reply was, “I know, but If I could have saved just one more.” In a spiritual way this should be the goal of every Christian … Just one more!

Mind of the Spirit

Finally, a true disciple must have a mind of the Spirit, that is, he must be spiritual or spiritually minded. True disciples walk “after the Spirit” and have the “mind of the Spirit” (Rom. 8:4, 6). Paul said that the lost were best approached by the spiritual (Gal. 6:1). He would say that you who are spiritual are going to be those that are his disciples. A spiritual person is at peace with his own heart. “And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Be-loved, if our heart condemn us not, then have we confidence toward God” (1 John. 3:19-21). If our heart does not condemn us, we have confidence toward God.

Spiritual interests prevail in the lives of spiritual people. Spiritual people spend a large portion of their lives hearing gospel preaching, reading the Bible and related materials such as the Guardian of Truth, caring for the needy, visiting those that are in the hospitals and nursing homes, fellowshiping and socializing with those of like precious faith, talking about spiritual things and issues and, yes, seeking the lost. That is not to say that they don’t enjoy a ball game now and then or a good movie, or even a party once in awhile. They may even read a good novel or go on a picnic when time permits. It is just that their whole lives are not dominated by ball games, movies, parties, novels, and picnics. Brethren if the thrust of our life is focused on carnal things, even if they are not wicked within themselves, then we are just not spiritual.

J.B. Phillips’ translation of 1 Corinthians 1:17 reads this way: “Christ did not send me to see how many I could baptize, but to proclaim the gospel.” Some in the New Testament era reacted with angry hostility to the preaching of the gospel (Acts 9:23, 25; 18:5-6; 19:8-9, etc.). Others were interested, but did not immediately obey (Acts 24:25; 26:27-28; etc.). Many believed and obeyed the gospel (Acts 2:41; 4:4; 5:14; 6:7; etc.). All three reactions are found in Acts 17:32-34. It is clear that if we teach the gospel, whatever the apparent results, we will please the Lord. If we do not teach it, we can only expect condemnation.

Concern for the Lost

Consider: Our behavior indicates that we do not really believe people are lost and that we will be lost if we do not take the gospel to them.

Third, a disciple must have a deep concern for those who are lost in sin and who face eternal torment. We should be horrified at the thought that someone we know is going to hell. Jonah did not go to Nineveh because he was afraid of them. Examine what the record says: “Then said the Lord, Thou hast had pity on the gourd, for the which thou hast not labored, neither madest it grow; which came up in a night, and perished in a night: And should not I spare Nineveh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?” (Jonah 4:10-11). Jonah was afraid that the Ninevites might repent and God would spare them. We need to be careful about wanting the wicked to get their due. Our lack of personal evangelism indicates that we do not really believe people are lost and that we will be lost if we do not take the gospel to them. More of our prayers seem to be “Come Lord Jesus” rather than “Just a little longer … please Jesus . . . just a few more days to get our loved ones in.” Paul expressed his attitude this way: “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless to abide in the flesh is more needful for you” (Phil. 1:23-24).

A young man who died of exhaustion after pulling a number of people to safety after a terrible ship wreck, asked, “Did I do my best”? When reassured that he had saved seventeen, his dying reply was, “I know, but If I could have saved just one more.” In a spiritual way this should be the goal of every Christian … Just one more!

Mind of the Spirit

Finally, a true disciple must have a mind of the Spirit, that is, he must be spiritual or spiritually minded. True disciples walk “after the Spirit” and have the “mind of the Spirit” (Rom. 8:4, 6). Paul said that the lost were best approached by the spiritual (Gal. 6:1). He would say that you who are spiritual are going to be those that are his disciples. A spiritual person is at peace with his own heart. “And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Be-loved, if our heart condemn us not, then have we confidence toward God” (1 John. 3:19-21). If our heart does not con-demn us, we have confidence toward God.

Spiritual interests prevail in the lives of spiritual people. Spiritual people spend a large portion of their lives hearing gospel preaching, reading the Bible and related materials such as the Guardian of Truth, caring for the needy, visiting those that are in the hospitals and nursing homes, fellowshiping and socializing with those of like precious faith, talking about spiritual things and issues and, yes, seeking the lost. That is not to say that they don’t enjoy a ball game now and then or a good movie, or even a party once in awhile. They may even read a good novel or go on a picnic when time permits. It is just that their whole lives are not dominated by ball games, movies, parties, novels, and picnics. Brethren if the thrust of our life is focused on carnal things, even if they are not wicked within themselves, then we are just not spiritual.

Guardian of Truth XLI: 21 p. 6-7
November 6, 1997

By Larry Ray Hafley

In a television interview in Nashville, Tennessee, July 2, 1997, Max Lucado said:

I believe in baptism. Jesus was baptized. The Bible teaches baptism. I just don’t believe that baptism saves you. I believe that Jesus Christ saves us. And baptism is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

Israelite on Brass Serpent

Let us construct a parallel to brother Lucado’s remarks. Suppose an Israelite in Numbers 21 had said: “I really believe in the brass serpent. Moses teaches the brass serpent. I just don’t believe the brass serpent heals you. I believe God heals us. And looking on the brass serpent is one of those ways we celebrate our healing. It’s really the initial step of the healed believer.”

If an Israelite had said that, would he have been healed?

Naaman on Dipping in the Jordan River

Suppose Naaman in 2 Kings 5 had said: “I really believe in dipping in the Jordan. Elisha told me to dip in the Jordan. I just don’t believe dipping in the Jordan will heal me. I believe that God will heal me. And dipping in the Jordan is one of those ways I will celebrate my healing. It’s really the initial step I’ll take as a healed believer.”

If Naaman had said that, would he have been healed?

Blind Man on Washing in the Pool of Siloam

Suppose the blind man in John 9 had said: “I really believe in the pool of Siloam. Jesus told me to wash there. I just don’t believe that the pool of Siloam will cure my blindness. I believe Jesus will cure me. And washing in the pool of Siloam is one of those ways I’ll celebrate my healing. It’s really the initial step I’ll take as a healed believer.”

If the blind man had said that, would he have been healed?

Before proceeding, note again brother Lucado’s statement. “I really believe in baptism. Jesus was baptized. The Bible teaches baptism. I just don’t believe that baptism saves you. I believe that Jesus Christ saves us. And baptism is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.”

In view of his statement regarding baptism, let us observe some parallels to it.

Max Lucado on Faith, Repentance, & Confession (?)

I really believe in faith. Jesus believed. The Bible teaches faith. I just don’t believe faith saves you. I believe Jesus Christ saves us. And faith is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

I really believe in repentance. The Bible teaches repentance. I just don’t believe repentance saves you. I believe Jesus Christ saves us. And repentance is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

I really believe in confession. Jesus confessed. The Bible teaches confession. I just don’t believe confession saves you. I believe Jesus Christ saves us. And confession is one of those ways we celebrate our salvation. It’s really the initial step of the faithful believer.

How would brother Lucado answer a “Hardshell” Primitive Baptist if he were to make statements like those above?

Besides a lack of faith in the word of the Lord (See Deut. 9:23; Ps. 78:22; 106:12, 24; Heb. 3:19; 4:6; one may believe in God’s existence but be an unbeliever), a part of brother Lucado’s problem is that he fails to distinguish between the basis or grounds of our salvation and the conditions of salvation. In 1 Peter 1:18, 19, the Bible teaches that we are redeemed by the blood of Christ. The blood is the basis, the grounds of our salvation. However, the saving power of that blood is not applied until one obeys the truth (1 Pet. 1:22; cf. Matt. 7:21; Heb. 5:9).

In 1 Peter 3:21, which brother Lucado does not believe, the Spirit says that “baptism doth also now save us.” Yes, baptism saves, but it does so upon the basis, or the grounds of, “the resurrection of Jesus Christ” (cf. Rom. 4:25  Christ was raised from the dead “for our justification,” but this justification was not granted until they had “obeyed” the gospel  6:17, 18).

Neither the serpent of brass, dipping in the Jordan River, nor the pool of Siloam could heal anyone. God must do the healing. However, none was cured and cleansed until he obeyed the terms or conditions which he set forth. Like-wise, neither faith, repentance, confession, nor baptism can forgive sins. God must do the forgiving, the cleansing and the healing. However, none is forgiven, justified, and saved until he believes, repents, confesses, and is baptized in water for the remission of sins (Mark 16:16; Luke 24:47; Acts 2:38; 22:16; Rom. 10:9, 10).

Guardian of Truth XLI: 21 p.8-9 
November 6, 1997