Truth Magazine

By Tommy L. McClure

Does the word of God contain all we need relative to our spiritual well-being and religious guidance, or must we look to some other source? Is it complete or incomplete? Many religious people, by their acceptance of and adherence to human rules of faith in the form of manuals, disciplines, and catechisms, show a disbelief in the completeness of God’s word. Considering their denominational affiliations and their zeal to enlarge the membership of their respective denominations, the reason for their position is easily seen. Consider: A Baptist preacher cannot take the Bible and the Bible only and make a Baptist Church member with it to save his life! He will use a lot of Baptist Manual mixed with a small grain of Scripture (usually taken out of context) to accomplish his purpose. The Baptist Church, as a distinctive body, is nowhere mentioned in the word of God; the term “Baptist” was not worn as a religious name in Bible times; distinctive Baptist doctrine is contradicted at every turn in the New Testament; and the terms for entering the Baptist Church are not therein contained! There is no evidence that any inspired man ever wrote of it, spoke of it, encouraged anyone to enter it, or even heard of it! Now, can you not see why they use a rule-book other than the word of God? What is said of the Baptists can be said of every other church which subscribes to human rules of faith manuals or latter-day revelations!

This lesson is designed to show: (1) if the word of God is not complete it is not true; (2) if it is true it is complete; and (3) if it is complete we need no other guide-book and no latter-day revelation!

The Lord’s Promise To His Apostles To His apostles, Jesus said, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (Jn. 14:26). Again, “Howbeit when he, the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (Jn. 16:13). The Holy Spirit was to: (1) teach them all things, (2) bring to their remembrance all things Jesus had told them, and (3) He was to guide them into all truth! Not much truth, most all truth, but all truth! Did the Holy Spirit do for the apostles what Jesus said He would do? Or, did Jesus make a false promise? Answer that question and the matter of completeness is settled!

The apostles, guided into all truth, delivered what they received (1 Cor. 11:23; 15:3; Gal. 1:11,12), spoke what the Spirit revealed in the words the Spirit gave (1 Cor. 2:6-13; Matt. 10: 18-20), and wrote the commandments of the Lord (I Cor. 14:37; 1 Jn. 2:7,8; 3:23; 4:21; 2 Jn. 4-6; 1 Cor. 16:1, et al.,) and what they had seen and heard (1 Jn. 1:3,4) in the New Testament of which they were made able ministers (2 Cor. 3:6). If we must depend on latter-day revelations or human rule-books for any truth we need, the Lord’s promise to His apostles was false! God forbid!

God’s Word Contains All That Pertains Unto Life And Godliness

“According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; Whereby are given unto us exceeding great and precious promises: by that these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Pet. 1:3,4). Note that His divine power hath given (not will give) unto us all things (not some things) that pertain unto life and godliness (not social acceptance and worldly entertainment)! How and where are “all things that pertain unto life and godliness” given? Answer: “through the knowledge of him that hath called us to glory and virtue”! Where is that knowledge contained? Answer: in the word of God (Eph. 3:3-5). When the Ephesians read what Paul wrote they could understand what Paul knew about the “mystery of Christ” which in ages past was not made known but was then revealed unto the apostles and prophets by the Spirit! In the writings of those apostles and prophets, Spirit guided men, “the knowledge of him ” is contained, by and through which all things pertaining to life and godliness are given. Admit that Peter told the truth, and you admit the completeness of the word of God; deny its completeness, and you deny Peter’s statement! Take your choice – and, its consequences!

Any religious doctrine or practice not contained in the word of God, not therein authorized either by specific or general authority, does not pertain to life and godliness! The fact that millions may think “it must be the will of the Lord because it seems so right to me” matters not – God does not think like they do and vice versa (Isa. 55:8,9; Psa. 50:21). Reader, if you are interested in “life” and “godliness, ” turn to God’s word; it contains all things that pertain thereto! It is complete!

The Scriptures Thoroughly Furnish Unto All Good Works

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; That the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16,17). What else, I ask, does one need in order to conduct his life so as to be pleasing to God? Either the word of God is complete — will thoroughly furnish unto all good works – or it is incomplete and, therefore, false! I will stay with Jesus who said to the Father, “Thy word is truth” (Jn. 17:16).

Note the following list (not exhaustive by any means) of spiritual needs of man supplied by the word of God: (1) Faith (Rom. 10: 17); (2) Light (Psa. 119:105,130; 2 Cor. 4:3,4); (3) Cleansing (Jn. 15:3; 1 Pet. 1:22); (4) Salvation (Acts 11:13,14; 13:26; Rom. 1:16; 1 Cor. 15:1,2; Eph. 1:13; 2 Tim. 3:15; Jas. 1:21); (5) Strength (Acts 20:32); (6) Growth (I Pet. 2:1,2); (7) Understanding (Psa. 119:130); (8) Wisdom (2 Tim. 3:15; Psa. 119:98); (9) A reliable standard (Tit. 1:2; Rev. 21:5,6; Matt. 24:35); (10) Deterrent to sin (Psa. 119:11); (11) Joy (Psa. 19:8; 119:14; 1 Jn. 1:4); (12) New birth (1 Pet. 1:23); (13) Sanctification (Jn. 17:17); (14) An inheritance (Acts 20:32); (15) Life (Psa. 119:50; Phil. 2:16); (16) Begetting (Jas. 1:18); (17) Conversion (Psa. 19:7); (18) Spiritual weapon (Eph. 6:16; Heb. 4:12); (19) Reconciliation (2 Cor. 5:19); (20) Freedom from sin (Rom. 6:17,18); (21) Purity (Psa. 12:6; 119:140; Prov. 30:5)! The list could be multiplied a hundred-fold! I challenge any man to produce one spiritual need of man which the Bible does not supply! The challenge will not, and cannot, be met! The word of God is complete!

The Word Of God Constitutes The Perfect Law Of Liberty

“But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the word, this man shall be blessed in his deed” (Jas. 1:25). What is the “perfect law of liberty”? It is not the law of Moses – Peter called it a “yoke” (Acts 15: 10); Paul referred to it as a “yoke of bondage” (Gal. 5:1)! It surely cannot be law set up by man (Jer. 10:23; 17:9; Prov. 14:12; 1 Cor. 1:21)! The perfect law of liberty is the New Testament, the “law of the Spirit of life in Christ Jesus” by which Paul said he was made free from the law of sin and death (Rom. 8:2). The word “perfect” fteleios) “signifies having reached its end. . . , finished, complete, perfect” (W.E. Vine, Expository Dictionary of N. T. Words, Vol. III, pp. 173, 174). Since the New Testament is perfect it is complete; it needs no additions from men, nor will subtractions be allowed! The wrath of God is expressed against all who do so (Deut. 4:2; 12:32; Prov. 30:6; Rev. 22:18,19; 1 Cor. 4:6)!

The Faith Has Been Once For All Delivered

“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 3). Note the faith was once delivered!

“The faith” is the body of teaching given by the Lord and contained in the New Testament – the gospel (Gal. 1:22,23)! “Once” is from the Greek word hapax and means “once for all, of what is of perpetual validity, not requiring repetition” (W.E. Vine, Expository Dictionary of N. T. Words, Vol. III, p. 137). The word is rendered “once for all” (ASV, RSV, Phillips Modern English, NASV, Chas. B. Williams Translation, Moffat, and Goodspeed); it is rendered “once and for all” (NEB); and, surprising as it may be, it is rendered “once for all time” (NWT, the perversion by the Watch Tower Society).

The fact that the faith was once for all delivered to the saints shows its completeness, and the futility of expecting present-day revelations of additional truth. The same word (hapax) was used by the Hebrew writer to describe the offering of Christ. Note carefully the argument: (1) The faith was once (hapax) delivered (Jude 3); (2) Christ was once offered (Heb. 9:28); (3) Therefore, we may as well deny the sufficiency of the offering as to deny the sufficiency of the faith, and, if we can’t depend on the faith as being sufficient, we can’t depend on the offering as being sufficient! See? This false doctrine of a need for latter-day revelations and additional guidebooks, when driven to its logical end, would destroy the very offering made by Jesus Christ for the sins of men! Treat it softly? Handle it easily? Not on your life!

Do We Stand Alone On The Completeness Issue?

Note some quotations from human manuals and disciplines – as contradictory as they are to the practice of the respective denominations!

(1) “Of the Sufficiency of the Holy Scriptures for Salvation. The Holy Scriptures contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation . . . … Then the Holy Scriptures are defined as “those canonical books of the Old and New Testament” which have never been in doubt and the books as contained in the KJV, ASV, etc., are listed (Methodist Discipline, pp. 26, 27). If the Methodists believe their statement why do they have their discipline? That question is for them to grapple with, not me!

(2) “The Scriptures. We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; that it has God for its author, salvation for its end, and truth without any mixture of error for its matter; that it reveals the principles by which God will judge us; and therefore is, and shall remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and opinions should be tried” (Baptist Manual, Edward T. Hiscox, p. 58). If Baptists really believe their statement, why don’t they discard Hiscox’s manual – along with Pendleton’s and McConnell’s which contain the same statement? That is a question for Baptists to struggle with, not me!

(3) “Of The Holy Scripture. VI. The whole counsel of God, concerning all things for his own glory, man’s salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men. . . ” (Presbyterian Confession of Faith, p. 13). In the rest of the section, their belief in a direct operation of the Holy Spirit as “necessary for the saving understanding of such things as are revealed in the Word” is expressed; but, the statement quoted certainly expresses the idea that the word of God is sufficient, complete! If they truly believe their statement, why do they cling to their Confession of Faith? That is a problem for the Presbyterians to solve, not me!

Conclusion

The “bottom line” of the matter is: There is nothing in the spiritual realm which we need to know, believe, do or teach which the Bible does not reveal! Real preachers never want for something to preach, for they have the word (2 Tim. 4:2) which contains all truth (Jn. 16:13), all things pertaining to life and godliness (2 Pet. 1: 3), which will throughly furnish unto all good works (2 Tim. 3:16,17), which constitutes the perfect law of liberty (Jas. 1:25), and is the faith once for all delivered (Jude 3). What a storehouse of preaching the Bible is! Book, chapter, and verse preaching is the crying need of the hour. As Ezra of old, let us: (1) prepare our hearts, (2) to seek the law of the Lord, (3) and to do it, (4) and to teach the statutes of God (Ezra 7:10), for those statutes are right (Psa. 19:8)!

Guardian of Truth XXIX: 24, pp. 744-745, 763
December 19, 1985

By Donald Willis

How refreshingly do we sing, “Oh victory in Jesus. . – . ” Speaking of the difficulties in overcoming the weaknesses of the flesh, Paul queried, “Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord” (Rom. 7:24-25). And announcing the defeat of death, Paul declares, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57). God “. . . always causeth us to triumph in Christ. . .”(2 Cor. 2:14).

Everyone desires the victory in Jesus, but almost no one desires to die in order to obtain it. Yet, flesh and blood shall not inherit the kingdom of God.

It is truly a wonderful day when one of God’s saints is able to cross over the river of death to be in the presence of God. Sorrow in the hearts of those left behind, yes; but certainly not as those who have no hope.

This past month, two of my aged family have departed this earthly life to the better abode prepared by Jesus. And while this is being experienced by individuals all over the nation, many of my immediate family have been involved somewhat with the former Truth Magazine, and now with the Guardian of Truth.

My maternal grandfather, Jodie Harrott, was buried December 17 at the old family cemetery, Sumpter, in Trinity County, Texas. When we Willis children were little, we only knew him as “Jodie.” My mother’s father had died with pneumonia when Mom was only two years old. Some of the later children affectionately called him “pop,” but he was always “Jodie” to us.

We accepted him as our beloved grandfather. . . however, few of us realized the great service that he had rendered. Possibly we could understand the challenge of a inexperienced man marrying a young widow with four children. That’s what he did! And he did a good work with those children.

My earliest introduction to Jesus and the church was by my grandfather. He was a farmer in Sylvester. . . but he preached every Sunday in the school building where the church met. He taught us Scripture memorization and recitation. Jodie and my grandmother were very instrumental in the lives of us Willis boys, and there were four of us who devoted our lives in the public proclamation of truth.

Jodie was 89 years old when he died. He left behind 16 grandchildren, 64 great grandchildren, 43 great great grandchildren, and one great great great grandchild. There were over 100 Christians in the immediate family, plus spouses and friends led to the Lord by his influence. Truly, instead of a time of utmost sorrow, his death and funeral service was a time for rejoicing.

Cecil and I joined together to say the public words at the service but truly “his works do follow after him. ” And I am confident that he would say, “To God be the glory.”

And I must also mention my saintly uncle, Jim Money, who was buried but a few days before. Uncle Jim was one of the finest gentlemen that one would desire to meet. He served the country during World War I. I never knew a time when he was not a faithful Christian. Too, I never heard him say an improper word. Many weeks were spent in his home by all of us in the family. We will miss them. But, we will see them again!

Two verses stick in my mind: “Precious in the eyes of the Lord is the death of his saints,” and “Blessed are the death that die in the Lord.

Pardon these personal remembrances, but a great day is passing in the history of the kingdom as these aged soldiers of the cross have passed. You see, my grandchildren will be fifth-generation Christians. And I am proud of the heritage that has gone before.

Rejoice with me: “Oh victory in Jesus!”

Guardian of Truth XXIX: 24, p. 747
December 19, 1985

By Robert F. Turner

In a recent letter a respected preacher and reader of Guardian of Truth asked me to write something on Psalms 19:12-13. Neither of us believe David was asking for an unconditional forgiveness of sins of ignorance. Both of us believe one may sin in ignorance (Lk. 12:47-48) — but we both believe sin is still sin, and must be forgiven if we are to be acceptable before God (cf. Lev. 5:17). This was a simple and direct request for exegesis and thoughts on David’s prayer-like statements in the Psalm cited, and we will so treat it.

The ASV reads, “Who can discern (his) errors? Clear thou me from hidden (faults). Keep back thy servant also from presumptuous (sins), “Let them not have dominion over me, Then shall I be upright, and I shall be clear from great transgression.”

Let us first consider David’s question. In preceding verses he praised the virtues of God’s law, testimony, precepts, commandments, and ordinances. “By them is thy servant warned” (v. 11). David is not questioning the adequacy nor the clarity of God’s law. The intense sincerity evident in the psalm, and the fact that “clear” or “cleanse” (KJV) means “absolve” or “set free of guilt,” forbids our thinking David sought an excuse for his sins. He asks,” Who can discern (his) errors?” in a rhetorical manner, implying none can know himself so perfectly. The “his” is supplied, but removing it only broadens the question. This is a cry of despair. Coming from one like David, in the context of a plea for mercy, it seems rather to be an asking for divine assistance in knowing his sins, that he may avoid them in the future. At the same time he recognizes man will never know either himself or the law in an absolute sense.

“Clear” (forgive) me of hidden (secret) faults – follows, and rests upon the previous rhetorical question; the hidden sins being those not perceived, those none can discern. Yes, the language (“secret sins”) could apply to sins David knew, but kept hidden from others; but would David pray for such sins? This interpretation injects brazen gall into a psalm to God by one who repeatedly recognizes Him as Pure and All-Knowing; who in the next breath prays, “Keep back thy servant also from presumptuous sins.” Hold the writer and his context clearly in mind, and you will reject such an anomaly-Pulpit Commentary is concise: “Who can understand his errors? rather, who can discern (or, perceive) his errors? i.e., all of them. Who will not overlook some, try as he may to search out his heart? Cleanse thou me from secret faults. Those which are hidden from me, which I cannot discern.” This is fair and clear exegesis.

The “presumptuous sins” of verse 13, are in contrast to sins of verse 12, and help to define them. From a word meaning “to seethe, boil over,” the term signifies “willful, deliberate, insolent” sin; Delitzsch says, “opposite of sin arising from infirmity.” It seems unlikely that one of David’s disposition would “insolently” ins’ yet, he prays “keep back” thy servant from such. Note David’s use of “keep back” in 1 Samuel 25:33, 39, to appreciate its use here. David knew the subtlety of temptation and sin, and wanted to stay as far from it as possible. Only by so doing could he avoid the ultimate end of total apostasy. As he says, “Then shall I be upright, and I shall be clear from great transgression” (v. 13b). It is difficult to understand how anyone, keeping these verses in context and fairly interpreting them, could conclude that David was excusing sin, or seeking to justify himself. It is far out indeed, to say they teach “unconditional forgiveness.”

But we should not close this article without warning about misuse of Scriptures “to justify a good cause.” If we believe one man teaches error on a certain text, this does not justify our misuse of that text to answer him. May one sin without being aware of it? Few, if any, deny this. Then we should not allow David’s secret sins,” however interpreted, to lead us away from the heart of claims regarding unconditional forgiveness? And even if we deemed it necessary to question “secret sins,” we should avoid mechanical arguments that “play” with words, ignoring the context.

Guardian of Truth XXIX: 24, p. 743
December 19, 1985

By Keith Pruitt

Christ declared His intention to establish the church (Matt. 16:18). Built upon the premise of Christ’s deity, the church was to stand as the fulfillment of ancient prophecy regarding an eternal kingdom (Isa. 2; Dan. 2; 2 Sam. 7). On the first Pentecost after Christ’s death, the prophecy and promise became a reality as three thousand souls obeyed the gospel and were “added unto them” (Acts 2:41). A few verses later finds saved ones being added together (v. 47). The King James Version renders this concept from Greek as being added by God to the “church.”

Modern theologians have redefined “the church.” Some define the word in relation to some structure. “They have a nice church,” they will say when speaking of a building. Yet, the word says that God does not make His abode in temples made with hands (Acts 17:24). Paul states, however, that the church is the temple of God and that His Spirit en-dwells the saint (1 Cor. 3:16-17; 2 Cor. 6:19, respectively). Paul addressed letters to the “church of God at Corinth,” and sent greetings to Rome from the “churches of Christ” (1 Cor. 1:1; Rom. 16:16).

Still others redefine “the church” in a denominational sense. They mean by “the church” the same thing Catholics mean by the term. Their understanding is of a super structure with earthly headquarters, leader and human creed. We refer to this as the institutionalized church. The institution in denominationalism serves as judge, legislator, and accomplisher of all of God’s will as such is viewed by the leaders. The “institution” builds and maintains hospitals (most operated for profit), schools (that train men and women for ordination as clerics), and various other branches to perform specific duties. They own printing houses that pipe the official line and radio networks that are used to promote their pet doctrines (as well as raise funds to cushion the pockets of their clerics).

A master’s degree is not required in order to comprehend the message. Even some who claim affiliation with the Lord’s people have come to think of “the church” in the above manner. One should not think it strange to hear of church of Christ schools, hospitals, missionaries, radio stations, orphan homes, etc., ad nausea. These things are merely a result of denominational thinking. They do not represent “better” ways of doing the tasks assigned, but they are “new” ways to think about the Lord’s kingdom.

It is this institutionalized concept of God’s people that has brought about the “talks” between “representatives” of the church of Christ and the Christian Church. Only institutional thinking could allow such a perversion of truth.

The desirability of union with the Christian Church is only possible if the church of Christ is “just another denomination” as some have suggested.

But the true Bible believer is interested in union with God. Perversions of His word are condemned as is also division of His people (Gal. 1:8-9; 1 Cor. 1:10). There is a great need in our day to understand the proper application of biblical truth in regards to the nature of that which was established on Pentecost, A.D. 33. Our efforts, though they be feeble, shall be in that direction.

There is one manner in which the church is an institution. Webster defines an “institution” as something instituted. The Lord’s Supper was instituted. By this we merely suggest an origin. It has a beginning. Yet, the Lord’s supper is not an institution in the structural concept of the term. The same point is to be understood as touching the church. It had an origin, but the universal church, spoken of in many of the aforementioned verses, lacks the structural foundation required of institutions.

A man asks, “what is the church of Christ?” What shall’ we answer? The truth is the church of Christ is the body of believers or disciples or saints who are in a reconciled relationship to the God of heaven. The church describes this relationship as it has to do with our former lives in sin. The church consists of those called by the gospel out of sin into service to King Jesus (Col. 1:13; Eph. 2). This relationship is based solely upon one’s obedience and reception of God’s grace. It is a spiritual relationship with spiritual, qualities (Rom. 14:17; Gal. 5:22-24). This relationship is that connected with the great commission of Matthew 28:19.

As Christians, and in accord with this new relationship, there are responsibilities that God has given to be carried out by local assemblies of believers. These may properly be referred to as local churches. They are not branches or members of the church universal. The church of Christ is made of Christians not congregations. The phrase “congregations of the church of Christ” suggests again the institutionalized concept of Christianity. The local church and the universal church are made up of the same elements: Christians.

While there is no structure to the universal church, there is in local congregations. In Philippians 1:1, Paul speaks of “the saints in Christ Jesus that are at Philippi with the bishops and deacons. ” The bishops, elders, pastors, presbyters, or overseers are men appointed to oversee a local congregation (Acts 20:28). The scriptural oversight of these men (a plurality in each congregation – Tit. 1:5) never exceeded the flock. The elders at Ephesus never had oversight of any other work. Nor were they answerable to any but their own and God. The work of the local congregation was never performed through separate organizations. They did their own work. The deacons attended to the physical needs of the local church while the elders were guarding the souls of the flock (Acts 6:1-6; Heb. 13:17). These men were not responsible for the work or problems of others as they were “leaders” of an autonomous work. There was no organization or society or association that tied New Testament congregations in any manner.

These congregations had evangelists that worked among them preaching the word of truth such as Timothy, Titus, Paul, Peter, etc. (Eph. 4:11). There was no special qualifications for this work other than being a man (1 Tim. 2:12), being faithful and able (2 Tim. 2:2). Preachers of the New Testament were not required to attend the University of Jerusalem or some “Preaching School,” nor were they required to be married or have obtained a certain age in order to preach. Preachers were supported for their labor (Phil. 4:15-18). There were no societies or alliances for preachers to join.

When one obeyed the gospel call for repentance and baptism, he was added to the universal church (Acts 2:37-41). After this, Christians labored together, under the instruction of the apostles in local congregations doing the work God had given (Acts 2:42-ff; Acts 20:17-ff; Rom. 1:1-7; 1 Cor. 1:2; Gal. 1:2; Eph. 1:1; Phil. 1:1; Col. 1:2; 1 Thess. 1:1; Rev. 1:4). They joined no denomination, for there were none to join. I would such were true today. This is the simple plan of God.

As to the universal church, there is but one (Eph. 4:4; Eph. 1:22-23). The words church, body, and kingdom are but descriptions of the saved as it pertains to certain aspects of the relationship with God. The simple phrase “church of Christ” is merely showing possession. It is Christ’s Church or the church of Christ. Human names were never exalted above Jesus (Acts 4:12). Thus, today faithful Christians profess merely to belong to Christ. As a body, they are subject to the head, Jesus Christ (Col. 1:18). As a kingdom, they are willing slaves of King Jesus (Heb. 12:28; Rom. 6:18; Col. 1:13; Rev. 1:9). As the church, they are “called out” (ekklesla) of sin into Christ. As the bride, they are wed unto Christ and are subject to His leadership and care (Eph. 5:22-33; Rom. 7:4).

These that have been bought with His blood (Acts 20:28; 1 Cor. 6:20), have hope. They await the resurrection at His coming so that they may be delivered to the Father in the haven of rest (1 Cor. 15:24).

As the gospel of Jesus is shared with those in sin, we plead for people to consider New Testament Christianity. If being just a Christian, a part of the blood-bought body, and worshiping with other New Testament Christians as God’s word dictates is alluring to you, then why not hear in order that faith might be produced (Rom. 10:17) and act upon that faith to repent of sin (Acts 2:38; Luke 13:3,5), and upon a confession of Jesus as the Son of God (Matt. 10:32; Acts 8:37), be buried with your Lord in baptism to cleanse you of sin (Acts 22:16)? Heaven bids you come.

Guardian of Truth XXIX: 24, pp. 752-753
December 19, 1985