Truth Magazine

By Bobby Witherington

In his tract, “God’s Simple Plan of Salvation,” Mr. Ford Porter says: “Simply believe on Him as the one who bore your sin, died in your place, was buried and was raised for your justification. Now call upon Him.” Mr. Porter then cited Romans 10:13, “For whosoever shall call upon the name of the Lord, shall be saved. ” Now please note carefully the following words from his pen: “The first prayer for a sinner to pray is given in Luke 18:13 — ‘God be merciful to me a sinner.’ Now you are a sinner and surely you are sorry because of it. Right now, wherever you are lift your heart to God in prayer. It does not take a long, loud prayer, for God is anxious to save you. Just say: ‘Oh God, I am a sinner and I am sorry, have mercy upon me, and save me for Jesus’ sake.’ Now just take Him at His word.”

Charles Colson, a self-described “hatchet man” for former President Richard Nixon, a member of his cabinet who served prison time because of his involvement in the Watergate episode, wrote a book entitled Born Again, in which he detailed his experiences following Watergate — experiences which supposedly led to his “rebirth.” It was a time of deep soul searching, and apparently Mr. Colson was doing just that. He went to a friend’s house on the Maine coast, and spent time in study and meditation. Now please note his words on page 130 of his book, Born Again: “And so early that Friday morning, while I sat alone staring at the sea I love, words I had not been certain I could understand or say fell naturally from my lips: ‘Lord Jesus, I believe you. I accept you. Please come into my life. I commit it to you.”‘ From that time forward, according to Mr. Colson, he has been a child of God. He believes he “prayed through.”

Long have we heard about the mourner’s bench system of salvation, in which penitent sinners are called to the mourner’s bench and where long, fervent prayers are prayed that the sinners might be saved right then and right there and without their complying with the terms of pardon. In such instances those who “got saved” were the ones who kept praying until they had “prayed through.”

Now-a-days we do not hear so much about the old time “mourner’s bench,” but the mourner’s bench system of “praying through” is as popular and prominent as ever. It is not unusual for one to turn his TV on, especially on Sunday night, and to see a prime time religious showman addressing a huge crowd. At the conclusion of the message, aided by special music, the preacher gives his “altar call.” Numerous ones generally “go forward,” meet the preacher before his elevated platform, and there they pray together. Then the “saved” (?) supplicants are encouraged to go home and “join the church of your choice.” And, backing up a bit in our narration of what occurs, while the persons seeking salvation through prayer are making their way to the front, the TV preacher solemnly looks into the TV cameras directly to his TV audience, who are then told to give their hearts to Jesus, accept Him as their personal Savior, and join with him in prayer. And presto I right there before the TV they are saved and from thenceforth bound for glory.

Well do I recall my days as an ironworker in which, on one occasion, I was talking with a co-worker who seemingly specialized in showing others how irreligious he could be. A column, whose anchor bolts were insufficiently anchored, had just fallen to the ground-along with its human cargo. Fortunately the workman (me!) landed in soft mud and was uninjured. But I reminded my coworker that he could have been on that column, and the landing site could have been a hard surface, and that he could have been killed. “Then, ” I queried, “where would you spend eternity?” His reply? “I could have gotten saved between the time I fell and the time I hit the ground!” Apparently in some instances it doesn’t take long to “pray through.”

Do you ever wonder why there is so much indifference toward the Bible and religion in general? One reason should be apparent. So many people have heard this death-bed, last-minute, split-second, “pray though” philosophy for so long that they don’t see the need to make prior preparation!

I would not for one minute, yea, for one second, minimize the importance of prayer. There are no prayerless Christians. Show me a person who does not pray, and I will show you one who is headed for hell. And if I knew how I would word it plainer! But the question this article is assigned to deal with is. this, “Can a sinner be saved by ‘praying through’?”

Of course, I trust that it will be understood that I am referring to an alien sinner-one who has never gotten “through.” I am keenly mindful of the fact that we all sin, and in that sense, are sinners. “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” And, further, “if we say that we have not sinned, we make him a liar, and his word is not in us” (1 Jn 1:8,10). The “we” and “us” of those verses refer to those to whom Christ was preached in order that they, like the Apostles, could have fellowship “with the Father, and with his Son Jesus Christ” (1 Jn. 1:3). And when children of God sin, they had better pray! Peter put it to Simon this way: “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). Indeed, what hope could any child of God have if he did not “have an advocate with the Father”? (1 Jn. 2:1) Incidentally, I must say that it worries me more than just a little when I hear gospel preachers (?) suggest that Christ’s perfect, personal righteousness is so credited to the Christian’s account, that when God looks at him He only sees the personal righteousness of “his only begotten Son,” who has spread such an umbrella of grace on the Christian that even God doesn’t see his sins-especially if they happened to be sins of ignorance, or maybe of “doctrine” instead of “gospel.” Who are we to give anyone comfort in any sin-ignorant or presumptuous, “gospel” or “doctrine,” big or little? Instead of quibbling over what sins somebody might get by with, we ought to proclaim God’s hatred of sin and His way of escape for both His children and for aliens. If God wants to exercise clemency in some instances, then well and good! That is His prerogative. But it is not my place to preach clemency. Brethren, let us quit sounding a lot of “uncertain” sounds; instead let us do our dead level best to “preach the word” (2 Tim. 4:2). That is our role. God can surely take care of His role, without any help from us!

But hold on. I was assigned the topic “pray through”! Well, hopefully, we have shown which sinner is under consideration; that is, can an alien sinner be saved by “praying through”?

Most denominational preachers, when asked this question, answer in the affirmative. And then they will generally quote Romans 10:13, “For whosoever shall call upon the name of the Lord shall be saved.” For them, that settles it. The case is closed. But hold on! Is that verse, in context, discussing prayer? No! This verse, in context, sets forth God’s divine impartiality. Note verse 1, “whosoever believeth on him shall not be ashamed. ” Who all does “whosoever” include? As many as are indicated in verse 12, which says, “For there is no difference between the Jew and the Greek. for the same Lord over all is rich unto all that call upon him.” Hence, “whoever,” be he a “Jew” or a “Greek,” that “shall call upon the Lord shall be saved.” Contextually speaking, the subject of Romans 10:13 is not prayer; rather it is briefly comprehended in the question, “Can people of all nations be saved?” And the answer is a happy “yes.” Verses 14,15 follow with a number of rhetorical questions, like: “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach except they be sent?” Incidentally, the “sent” preachers of verse 15 refers to those original proclaimers of the “gospel of peace,” men whom the Lord selected, qualified, and set, and whose message we are still dependent on for salvation. Now notice verse 16, “But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report.” This verse clearly reveals that the hearers of the message have a responsibility to the message-namely, they must obey it.

But what does it mean to “call upon the name of the Lord”? It surely means more than merely saying “Lord, Lord,” for Jesus asked, “Why call ye me, Lord, Lord, and do not the things which I say?” (Lk. 6:46)

Calling On The Name Of The Lord

When Peter addressed the multitude on Pentecost he quoted from the prophet Joel — Joel 2:28-31; cf. Acts 2:16-21. The last statement from Joel which Peter quoted is Acts 2:21,”And it shall come to pass that whosoever shall call on the Name of the Lord shall be saved.” Hence, with this wonderful promise Peter began his sermon, and then he preached the sermon so his audience would learn how to “call upon the Name of the Lord.” He preached Christ, His death, burial, resurrection, ascension, and coronation to the “right hand” of God. The message resulted in many being pricked in their heart, and asking, “Men and brethren, what shall we do?” (Acts 2:37). If Peter had been a modem denominational preacher, he would have said, “Just accept Jesus into your hearts as your personal Savior, and then pray the sinner’s prayer.” But Peter was not a denominational preacher; he was a gospel preacher! So an audience who at that point had faith (implied by their being “pricked in their heart”), but faith only, Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit” (Acts 2:38). In Acts two calling “on the name of the Lord” included faith, repentance, and baptism. Yes, we can read about prayer in this chapter, for after they “were baptized” (Acts 2:42), they “continued steadfastly in the apostles’ doctrine, and fellowship, and in breaking of bread, and in prayers” (Acts 2:42).

On a later occasion, to a temporarily blinded Saul, whose penitence was implied in his going without food or drink, and who prayed, Ananias said, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16; cf. 9:9,11,18). In Saul’s case “calling on the name of the Lord” was not praying, for he had been doing that already. It is entirely possible that he had spent the full three days praying. But he didn’t “pray through”! He had to arise and be baptized! Backing up a bit in our narration of Saul’s conversion, we observe that Ananias, when first told to go to Saul, reminded the Lord about Saul saying, “and he hath authority from the chief priests to bind all that call on thy name” (Acts 9:14). Ananias surely wasn’t talking about prayer in that verse, for the Jewish leaders had no objection to prayer itself. In fact, they loved to “pray standing in the synagogues and in the corner of the streets” (Matt. 6:5), and for a pretense would “make long prayer” (Matt. 23:14). Saul did not go to Damascus to merely persecute people who prayed; he went there to apprehend those who had obeyed the gospel of Christ-those who, in so doing, had “called upon the name of the Lord.”

Other Considerations

“My little children, these things write I under you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn. 2: 1). Yes, “we have an advocate with the Father,” but “we” who? “We who are a part of that “spiritual house” and that “royal priesthood” (1 Pet. 2:5,9). Being a part of that “royal priesthood,” we can approach God through our High Priest who “ever liveth to make intercession for them” that come unto God through Him (Heb. 7:25). Yes, because “we” have “an high priest” we can “come boldly unto the throne of grace” (Heb., 4:15,16). But over what is Christ “high priest”? He is “high priest over the house of God” (Heb. 10:21), and “the house of God . . . is the church of the living God” (I Tim. 3:15), and the church, or body, is composed of those who have been baptized (1 Cor. 12:13)!

Look At John 9:31

To the Pharisees the man whose eyes Jesus opened said, “Now we know that God heareth not sinners: but if any man be a worshiper of God, and doeth his will, him he heareth” (Jn. 9:31). Someone may reply, saying, “that man was not inspired.” So what? The question is, did he state the truth? How could he, a Jew, “know” that God heareth not sinners? Could it be because his “Bible” said, “He that turneth Away his ear from hearing the law, even his prayer shall be an abomination” (Prov. 28:9)? But compare the words of the formerly blind man in John 9:31 with the words of Jesus in Matthew 7:21, wherein Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” Look at these verses closely and you will observe that the man whose eyes Jesus opened said the same thing in John 9:31 that Jesus said in Matthew 7:21. So we conclude by observing that those who say the alien sinner can “pray through” are not merely wrong; they are people who have not yet gotten their eyes open-which means they are “blind leaders of the blind” (Matt. 15:14). So unless you love the “ditch,” don’t follow them. Obey the gospel, and then continue “instant in prayer” (Rom. 12:12).

Guardian of Truth XXIX: 15: pp. 468-469, 472
August 1, 1985

By Harold Fite

Through our sophisticated communication systems the world has shrunk. Via satellite we can receive pictures from outer space. Through the marvel of television we can visit interesting places throughout the world without ever leaving our living rooms. By telephone we can talk to friends in Europe or the Orient as if they were next door.

While technology in this field is brilliant, it is not without its intermittent failures. There are a number of things which can hinder its efficiency: atmospheric conditions and water in the underground cable can produce static which prevents one from seeing and hearing clearly. There is nothing wrong with the system, but foreign matter can prevent sharp reception.

Prayer is our method of communicating with God. This system far surpasses the accomplishments of our hi-tech age. But our communication with God can be hindered so as to negate the power, purpose, and blessing of prayer. The fault does not lie with God or the system — but with us!

Our problem is neither poor grammar nor the inability to form flowery phrases. Impressive language has never been the criterion by which God answers prayer. G.C. Morgan said, “A man may offer a prayer, beautiful in diction and perfect in the number of its petitions, but if it gives him gratification afterwards, that prayer cannot have been truly prayed.” It makes no difference to God whether our prayers are “long” or “short.” It is not the number of prayers, nor the eloquence and length of them that causes God to hear; it is the disposition of heart that counts.

Our prayers are hindered by an insincere heart. Prayer without sincerity becomes a useless ceremony and an empty directive. When prayers are spoken to display personal piety we become like the hypocrites. Jesus said, “For they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward” (Matt. 6:5).

When we pray “vain repetitions,” we identify ourselves with the heathen: “they think that they shall be heard for their much speaking” (v. 7). Both are obstacles which impede the progress of prayer.

Our prayers are hindered by doubt. “For he that doubteth is like the surge of the sea, driven by the wind and tossed,” James said. “Let not man think he shall receive anything of the Lord; a double-minded man, unstable in all his ways” (Jas. 1:6-8).

Doubt reflects a lack of faith in God’s promises and in His ability to answer prayer. A “double-minded man” is a man with two hearts. That man is not going to receive wisdom or any other thing for which he might ask.

We have the assurance that if we ask according to His will and keep His commandments, He hears us and grants our petitions (1 Jn. 5:14, 15; 3:22). The fact that God listens is the basis of our prayers, and “according to his will,” is the principle determining His answer. There is not basis for doubt.

If radio’s slim fingers
Can pluck a melody
From night, and toss it over
A continent or sea —

If the petaled white notes
Of a violin
Are blown across a mountain
Or a city’s din –

If songs, like crimson roses
Are culled from thin blue air,
Why should mortals wonder
If God hears prayer?

-Edith Fuller

Let us ask, nothing doubting, recognizing that He “is able to do exceedingly abundantly above all we ask or think” (Eph. 3:20).

Prayers are hindered by wrong motives. Oftentimes we ask for things to feed our selfish pleasures. “Ye lust, and have not: ye kill, and covet, and cannot obtain: ye ask, and receive not, because ye ask amiss, that you may spend it in your pleasures” (Jas. 4:2, 3).

I have seen those who are resentful of the prosperity of others and who become obsessed in possessing what others have. This insatiable desire to have what the world has drives and torments the individual. He is filled with quarrels, conflicts, and strife. His worldly lust is the cause of this inward turmoil, and is the reason for the rejection of his prayer.

A Christian who tries to use prayer to obtain selfish worldly pleasure is “ask(ing) amiss.” His attitude has robbed his prayer of power.

Poor husband-wife relations hinder prayer. “Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman as unto the weaker vessel, as being also joint heirs of the grace of life; to the end that your prayers be not hindered” (1 Pet. 3:7).

Failure to honor the wife as the weaker vessel becomes the obstacle that impedes the husband’s prayer. One cannot act wrongly toward his wife and be right with God. The wife is the weaker vessel-not morally or intellectually, but physically. The knowledgeable husband will be considerate of his wife, recognizing that she has been redeemed by the blood of Christ, that she also is an heir of the grace of life.

But should the husband take advantage of his weaker vessel and become harsh, careless and brutal in his treatment of her, his prayers become ineffective. Likewise, should the wife use her limitation of strength selfishly to impose unjust and unreasonable demands on the husband, her prayers will be hindered. “Cold wars,” animosities, and fightings in the home are devastating to effectual prayer. The husband and wife cannot use one another as verbal punching bags and expect their prayers to be heard. This kind of environment is not conducive to prayer in the first place, much less to the answering of prayer. “Static” in the home will produce “static” on the prayer line.

Sin hinders prayer. “Behold, Jehovah’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, so that he will not hear” (Isa. 59:1, 2).

God will not hear impenitent children of God! Our lives must be consistent with our prayers. If not, we must make proper corrections. God will forgive any sin which the child of God confesses (1 Jn. 1:9). We must work toward that which we pray. When our prayers are not supported by righteous living, prayer becomes a mockery. Remember, it is the prayer of the righteous man that avails much (Jas. 5:16).

Our prayers are hindered when we are not at Peace with our brother. Before prayer we are to be reconciled to our brother (Matt. 5:23), and if we expect the Father to forgive us of our sins, we must forgive others (Matt. 6:15).

Prayer when understood and properly applied is a marvelous tool God has given us. It not only allows us to talk with God, but it cultivates our spiritual nature, secures blessings, obliterates anxiety-producing that peace which passes all understanding. May we be constantly on guard against those things which hinder our prayers.

Guardian of Truth XXIX: 15, pp. 466-467
August 1, 1985

By Bill Hall

The tragic error of materialism lies in its failure to recognize the Christian’s true citizenship. Materialism focuses attention on the life that now is while the teaching of Christ focuses attention on that which is to come.

The Hall family once left the land of their citizenship to spend three years in Australia. Their three years in that country were pleasant. They made many friends. They enjoyed beautiful scenery along the way. They looked for opportunities to do good and lived in hope that the country would be a better place because they had lived there. When they left, there was sadness. They were leaving behind friends afid brethren, a work in which they had become emotionally involved, and a way of life that they had come to appreciate. But none of this dampened their enthusiasm for going home, for throughout their brief sojourn in Australia, they had kept in mind that the United States was their true home.

The house in Australia had been small and simple, but it had been more than adequate for three years. The furniture had been secondhand (or possibly third or fourth hand), but it really hadn’t mattered too much. Temporary conditions don’t require the very best.

Meanwhile, back at home, more permanent furniture had been carefully stored. Bank accounts had been kept open. Friendships had been continually nurtured and thought had been given to the family’s welfare when the time would come to return home. This is just the way it is with temporary residency.

How badly Christians in our generation need to recognize the temporary nature of their residency upon earth! “For our citizenship is in heaven” (Phil. 3:20). When we look at the emphasis Christians place upon things. houses, cars, campers, boats, lawns, clothing, summer cottages, bank accounts, investments, etc., we get the impression that they think this earth is their home, that they will be here forever. When we see their obvious definition of success: fame, wealth, education, athletic prowess, etc., we see how enamored they are of the things of this world.

The kind of car we drive in is of no great importance; neither is the kind of house we live in, the clothing we wear, or the athletic abilities we possess. What is of great importance is the treasure we have in heaven. The number of friends we have on this earth is really of no great consequence. What is of great consequence are the friends we have in heaven who

will receive us into everlasting habitations. We are here for only a brief time; we can “make do” on little. Our riches must be stored in heaven, our permanent home.

We are not saying that this life must be miserable. It is good to enjoy the scenery along the way and to be thankful for the material possessions that make us comfortable in this life. It is good to cultivate friendships and to share the joys and sorrows of others. There is no inherent virtue in poverty or misery. But when we allow the material things of this earth to take our eyes off of heaven; when we become so engrossed with this world that we have no enthusiasm for going home; when we value our friendships here above those in heaven, we make a sad mistake and are in danger of losing our heavenly home.

When the time comes to depart, there will be sadness in leaving loved ones behind and a way of life that we have come to appreciate. To others we will have to say, “Preach the word … for the time of my departure is at hand” (2 Tim. 4:1-48). But while sadly saying good-bye to the life we have known here, we must “die in faith,” looking with genuine excitement to home over there. We paraphrase the words of one brother who said, “I am growing old and I know it won’t be long till I will be leaving this world; it won’t be long till I see God, see my Lord, and hear the angels sing, and I can hardly wait.” Our citizenship is in heaven!

Guardian of Truth XXIX: 16, p. 481
August 15, 1985

By Fanning Yater Tant

Brother Charles Fletcher House of Douglas, Arizona, known throughout the nation for his total commitment to the evangelization of Mexico, died of a massive heart attack on July 1. He was seventy-two years of age. His funeral service, conducted in both English (by Mack Kercheville) and in Spanish (by Pedro Rameriz Banda) was an occasion of great sadness for all. This sorrow was particularly evident among the Mexican brethren, whom he had loved so deeply, and who had reciprocated that love to the fullest. He had lived among these people, sharing in their humble life, and had won their hearts completely. Brother House is survived by his wife, Nattalee, his aged mother, Ira Maude House, his daughter, Marilyn Grimbly, a grand-daughter, Pam Greenspon, and a great-grandson, Jason Greenspon. Also grieving at his death will be an uncounted number of his “children in the faith” who had been led to Christ by his tireless efforts.

Through the years Brother House had written hundreds of letters to churches and individuals, pleading with them to recognize the great opportunity open to us in reaching the people of Mexico. Scores had responded, and there are now a number of small Mexican churches along the Mexico-U.S. border between El Paso and San Diego-churches which for years to come will be a living testimony to the unflagging zeal and dedication of this one man. May his tribe increase!

Brethren and churches who had been interested in the Mexican work, and who had from time to time sent contributions through Brother House to be used in furthering that cause may, if they desire, continue their contacts with that field through Brother Mack Kercheville (P.O. Box 3487, El Paso, TX 79923), or Brother Melvin Rose (179 B St., Brawley, CA 92227).

Guardian of Truth XXIX: 15, p. 471
August 1, 1985