Truth Magazine

By Richard Montgomery 

“One faith or church is as good as another” and “join the church of your choice” are two well worn phrases among religionists who have less than an accurate concept and understanding of basic New Testament teaching. This kind of thinking stems from the idea that service to God is regulated by human preference and is to some degree optional.

First, the Bible denies that one faith is as good as another through positive affirmations that there is but one faith. In Ephesians 4:5, regarding the unity that characterizes disciples’ relationship with God, Paul said there is but “one faith”. This truth is reinforced in numerous passages that allude to “the faith” (metonomy for the whole system or gospel in which one exercises faith in order to become a Christian). For example, Jude wrote of “the faith which was once delivered unto the saints.” “The faith” is to be preached and obeyed (Rom. 16:26). This system of doctrine is not to be amended by man (2 John 9, Gal. 1:7-9). Thus, though there are many faiths extant in today’s religious “scenario,” there is only “one faith” wherein God’s power unto salvation resides. Faith is not a matter of human preference.

Similarly, the New Testament, in effect, confutes the human claim that “one church is as good as another.” When a person obeys the gospel of Christ, he enters a reconciled relationship with God in common with all others who have been redeemed. The Hebrew writer describes this as coming “to the general assembly and church of the firstborn (p. 1 – literally, firstborn ones – RM) who are enrolled in heaven . . .” (Hebrews 12:22,23). Paul describes this collectivity under the figure of “one body” (Eph. 4:4) which is the church (Col. 1:18). Affiliation with such is not a matter of preference, rather, God adds those such as should be saved (Acts 2:47). There is only one body or church in the aggregate or universal sense, and it is simply all people who are “in Christ.”

There is, however, an area where human preference could be exercised justifiably, providing scriptural criterion is employed – the local church. Whereas there is only one church in the universal sense, there have been, are, and can be many local churches. Paul wrote to many churches in the Roman province of Galatia (Gal. 1:2); there were several churches in Asia (Rev. 1-3); etc., etc. That a degree of human preference is involved in these situations is evidenced by the fact that people of Christ join themselves together in local churches of Christ (Acts 9:26-28). A local church is different from the universal church in that it is comprised of some of the redeemed as opposed to all the redeemed., A local church has Organization (elders and deacons, Phil. 1:1). It is a situation in which people of Christ have banded together in (1) agreement, (2) pooling of resources and (3) under oversight and supervision to do the things Christ has authorized as the work of the local church. This arrangement is not optional; the Lord wills that a part of our overall service as Christians entails working and worshiping with other Christians (Heb. 10:24,25). However, many times opportunity presents brethren with choices regarding which local church of many to join or place membership.

Things To Consider When Exercising Preference Regarding A Local Church

1. Choose A Church That Is “Of Christ. ” Since the word “church” is used as a collective noun in the New Testament and simply suggests “Christians (people belonging to Christ) together, ” it is readily transparent that one local church is not as good as another.’For example, a local Methodist church is simply composed of “Methodists together.” But the Methodist Discipline does not comport with New Testament teaching regarding man’s obedience unto salvation. Therefore, Methodist are neither “in Christ” nor “of Christ.” They are not Christians in the Bible sense of the word. And a collectivity of Methodists is not a collectivity (church) of (belonging to) Christ. Remember, people compose churches, and one factor that distinguishes churches is people – people either belonging to and faithful to Christ or people who are not. The former is obviously eminently preferable.

2. Choose A Church That Demands Bible Teaching. Paul warned of brethren who would cease to endure sound doctrine and would appropriate teachers who would suit their fancy (2 Tim. 4:3). Conversely, Paul’s inspired prescription for churches in Crete was a hearty, consistent program of sound doctrine (Tit. 1:5,9; 2:1). Why? Because it is the truth that makes us free (John 8:32) and keeps us free (Gal. 3:1; 5:14). Brethren, weak preaching and teaching makes weak Christians and, consequently, weak churches! The true church is the “pillar and ground ,of the truth” (1 Tim. 3:15), and local churches are to demand Bible teaching and preaching and provide for the propagation of the gospel (Phil. 2:15,16).

3. Choose A Church That Abides In Sound Doctrine. Theory is one thing; practice is another, and is vitally important as well. Some churches are sound in theory, but slothful (yea, dead!) in practice (Rev. 2:1,2; 3:1). Often churches have become infused with the leaven of perverted doctrine, modernism and unauthorized practices (Rev. 2:14,15). Neither of these situations is for the Christian who aspires to remain faithful and in fellowship with God. Remember, in both cases cited from the Revelation, the Lord called upon all to hear and repent, or else! The fact is, there comes a time when the faithful must take a stand for truth and “come out from among them” (2 Cor. 6:17). Fellowship with God is contingent upon “walking in the light as he is in the light” (1 John 1:7). This is true of individual saint relationships with God, and is true in principle of our “together activities” in the local church. Christians “individually’ or Christians “together” who cease to abide in sound doctrine and practice (light), have no fellowship with God! So, in a manner of speaking, “one so-called church of Christ is not as good as another”.

Friends let us be characterized by the kind of wisdom that “cometh from above” (Jas. 3:17) in exercising our “preferences” in religion. We must recognize that some things are not matters of preference. Yet, in those areas where we have latitude, we must be regulated by scriptural principles. How foolish it is to allow our decisions regarding a local church to be ruled by its size, meeting house or location. Instead of being prejudiced against large or small congregations, shouldn’t we be more concerned with reaching as many lost souls and edifying as many saints as we can? Rather than being hung-up on architecture and style of church buildings, shouldn’t we be satisfied with well equipped and well-maintained places in which to study and worship? And, though brethren ought to choose locations in which optimum service might be rendered and even be willing to re-locate if the cause would be advanced, shouldn’t we be willing to drive past a dozen (or more) more conveniently located so-called churches of Christ in order to work and worship with a church composed of brethren who are sound in the faith?

Preference can be a rich faculty if properly motivated and acquitted. It can be devastating if not used wisely.

Guardian of Truth XXVIII: 10, pp. 297-298
May 17, 1984

By Kenneth A. Folsom, Jr.

We as Christians have a hope of eternal life. But this hope is conditional upon our submitting to God’s will. Striving to please God and abstain from evil is the fight that every child of God faces. But what is it exactly that we fight against? We are to fight against anything and everything that is not of God! God tells us that everything that is in this world is not of the father, and that if we love what is in the world then the love of the Father is not in us.

Love not the world, neither the things that are in the world. If any man love the world, the love of the father is not in him. For all that is in the world, the lust of the eyes, the lust of the flesh, and the pride of life, is not of the Father, but is of the world. And the world passeth away and the lust thereof: but he that doeth the will of God abideth forever (1 John 2:15-17).

The word world comes from the Greek word kosmos which means “primary order, arrangement, ornament, adornment. The present condition of human affairs, in alienation from and opposition to God” (W.E. Vine). In John 8:23 we read, “And he said unto them; Ye are from beneath I am from above: ye are of this world; I am not of this world.” Jesus not only claimed that they were of this world, but that they were from beneath. Those who live their lives by the world’s standards are of the Devil! It’s that simple.

In Philipians 3:20, the Christians were told that their citizenship is in heaven, not on this world. We are only here for a time. We are not commanded to abstain from this physical world. We are to abstain from the present conditions of human affairs that is in alienation from, and opposition to God. It is in this sense that Christians are (to coin the phrase) “out of this world.” In the following verse (1 John 2:16), we find the three characteristics of the world from which we are to abstain.

The Lust Of The Eyes

The word “lust” comes from the Greek word epithumia, which denotes “strong desire.” So we may be fair in concluding that the lust of the eyes is the strong desire of the eyes. Eye comes from the Greek word ophthalmos, and in this context it is used as the instrument of evil desire, or the principle avenue of temptation (W.E. Vine).

God created us with eyes for a purpose. Although our eyes may be a “principle avenue of temptation,” we know that this was not the purpose for them. If we believe this, then we would be in direct opposition to God. The Bible plainly teaches us that God tempts no man (Jas. 1:13). With our eyes we can behold the beauty of God’s creation. The value of sight can be seen in the example of Christ’s compassion on the blind and how He healed their blindness. Yet, at the same time, this wonderful blessing that we share, may, if we are not careful, supply the avenue for our spiritual demise.

Jesus once said, “If your right eye offend you, pluck it out.” It is better for us to go into heaven with just one eye, than to loose our salvation (Matt. 5:29). Some things like a job, money, or a material possession may be considered as precious as an eye, but nothing should be considered of more value than a right relationship with God. We should be cautious of what we see. We must be in control and not let the desires of our eyes lead us into sin like Eve did, when she saw the fruit of the garden, and the lust of the eyes led her to disobey God (Gen. 3:6). King David is another good example. When David saw Bathsheba, the lust of the eyes led him into committing such transgressions as adultery and murder (2 Sam. 11:2-5).

God has not left us without hope. He promises us that no temptation will overtake us, but that He will provide a means of escaping (1 Cor. 10:17).

“The light of the body is the eye: therefore when thine eyes is single, thy whole body also is full of light; but when thine eye is evil the body also is full of darkness” (Luke 11:34). If our eye is single we will be in subjection to the Lord. Our priorities will be in the right place. We will seek God’s will and this will insure us victory over the lust of the eyes.

The Lust Of The Flesh

The word lust comes from the Greek word epithumia which denotes strong desire of any kind. Here it is used in the context of those evil desires that are ready to express themselves in bodily activity. Lust of the flesh then is desire within man that leads him to participate in some bodily exercise that is sinful (e.g., adultery, smoking, gluttony, etc.). Eve was taken by the lust of the flesh, or the desire to fulfil her fleshly appetite when she saw that the fruit was good for food (Gen. 3:6). It is not easy to resist temptation to the lust of the flesh; however, we that trust God’s word can take comfort in knowing that God will not allow us to be tempted above that which we are able to bear. The Bible says that if we walk in the Spirit we will not fulfill the lust of the flesh (Gal. 5:16). If we continue in His word, obeying His commandments, striving to please God according to the truth, then it is written, “We will not fulfil the lust of the flesh. “

Even when we fail and find ourselves in error we have Jesus Christ as our propitiation. If we confess our sins and repent of our error, then He will forgive us of our sins and cleanse us from all unrighteousness (1 John 1:9). But we must as the Hebrew writer says “strive as a runner strives to win a race”! Striving to abstain from any sin that might hinder or beset us and get in our way of pleasing God.

The Pride Of Life

There once came a rich young ruler to Jesus. He told Jesus that he had kept the ten commandments since he was a child. “What do I yet lack?” he asked Jesus. Jesus replied, “If thou will be perfect, go and sell that thou hast and give to the poor, and thou shalt have treasures in heaven: and come and follow me.” But the rich man went away sad because he had many possessions (Matt. 19:24). This rich young ruler may have kept up with the moral laws of Moses, but his eye was not single. The love of money was stronger in his desires than was his relationship to Christ. Jesus said that it would be easier for a camel to pass through the eye of a needle than it would be for a rich man to enter into the Kingdom of Heaven (Matt. 19:24). Why? Because when a person has riches and everything that the world has to offer then it is easy for them to forget God and credit all of his wealth and fortune to themselves. Consider what God had to say to the Israelites in Deuteronomy 8:11-14.

Because that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage.

The pride of life is the desire to have all the worldly pleasures and all of the fame that goes with it. Everyone is your friend when you are rich. The abundance of riches brings with it worldly power and with worldly power comes arrogance and pride. And with pride comes all manner of evil. “Only by pride cometh contention” (Prov. 13:10). “The rich man’s strength is his strong fort and as an high wall is his own conceit, before destruction the heart of man is haughty, and before honor is humility” (Prov. 11-12).

The serpent beguiled Eve through the pride of life. The Scriptures tell us that, when she saw that the fruit was good for to make one wise, she did eat (Gen. 3:6).

There is nothing wrong with knowledge or wisdom, just like there is no evil in money, but in the love of money. But we should desire the wisdom that is from above and not the wisdom of this world. In James 3:17 the inspired writer gives us the characteristics of wisdom from above. “The wisdom that is from above is first pure, then peaceable, gentle and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.”

If anyone claims to be wise by God’s standards, then his life should exemplify these characteristics. Jesus said, “Ye shall know them by their fruits” (Matt. 7:16).

The way to avoid pride is to remain humble and obedient to God, seeking the wisdom that is from above. God says that the way we receive this wisdom is by simply asking for it (Jas. 1:5). But we must ask in faith nothing wavering. If we steadfastly seek God’s Kingdom and His righteousness, then all things will be added (Matt. 6:33). God holds the answers and we must humble ourselvds before Him in full submission, and ask for his wisdom. “Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge him and he shall direct thy paths” (Prov. 3:5-6).

Jesus, Our Example

A person is never convinced of something until it has been proven. There is an old Swedish Proverb that I read somewhere once and it reads, “Never buy a new bucket until you are sure that the old one doesn’t hold water anymore.” No one will change his way of life until he sees that the way that he is living is unsatisfactory, and that the option that you offer is proven to work. Jesus is our example. He has shown us how to escape the “lust of the eye, the lust of the flesh and the pride of life.” In the gospel of Matthew (4:1), we are told of how the Spirit led Jesus into the wilderness to be tempted of the Devil. After fasting for forty days, Jesus was tempted of the Devil to turn rock into bread, thus appealing to the Lord’s hunger; but Jesus replied, “Thou shalt not live by bread alone, but by every word that proceedeth out of the mouth of God.” Again the Devil tempted Jesus. This time he tried tempting Him through the lust of the eyes by showing Him all the kingdoms of the earth. He tried to appeal to the Lord’s pride by suggesting that He jump off the cliff and the angels would save Him from harm. But the Devil was not successful. There were two things that the Lord did each time the Devil tempted Him: (1) He rebuked the Devil (“Get thee hence, Satan.”) (2) He quoted the word of God, giving him an answer for every suggestion the devil made. Then the Devil left Jesus and the angels ministered unto him.

When we are tempted in any way we can resist the temptation (“Get thee hence, Satan”) and turn to God’s word for our strength (for it is written). This is the armor with which we fight the lust of the eyes, the lust of the flesh and the pride of life.

Does your bucket hold water? If you answer this question “yes” because you feel that you have everything under control and have no need of Christ, the Bible, or God’s wisdom in your life, then you have been deceived by the pride of life. But don’t worry, Christ offers you a new bucket, filled with living water.

Guardian of Truth XXVIII: 10, pp. 299-300
May 17, 1984

By Arthur M. Ogden

In December, 1983, newspapers across the country carried an article titled, “Scientists Say They’ve Determined Crucifixion Date.” The article, an Associated Press release datelined London, concerned the findings of two British scientists, Colin J. Humphreys and W.G. Waddington of Oxford University, who “have concluded with ‘reasonable certainty’ that Christ died on Friday, April 3, in the year A.D. 33.” Their findings were published in a December issue of Nature, a British science magazine.

The two British scientists “based their conclusions on astronomical calculations and biblical and historical references” according to the article. The AP release also states, “In the second half of their article, the scientists turn to references in the Bible and in the Apocrypha to the moon being ‘turned to blood,’ saying that ‘in our view the phrase . . . probably refers to a lunar eclipse, in which case the crucifixion can be dated unambiguously.” The two scientists claim that a lunar eclipse was visible at Jerusalem during Passover on Friday, April 3, A.D. 33.

The Traditional View

Many, no doubt, are pleased with these conclusions. The traditional date for Jesus’ death among Christians through the years has corresponded with the 33 A.D. date. We based our conclusions, not on astronomical calculations but, on Scripture. Jesus was about 30 when be began His ministry (Lk. 3:23). His ministry lasted about 3 V2 years. By adding the two together and using the dating system of Dionysius Exiguus (6th century A.D.), we arrived at the date of 33 A.D. Upon the basis of these conclusions we have preached that the church was established in Jerusalem on Pentecost in 33 A.D. and that any spiritual institution founded before that time claiming to be the church of the Lord was too early to be the Lord’s, and any founded after that time was too late to be the Lord’s. Many church buildings built by brethren have cornerstones reading, “Established in Jerusalem, 33 A.D. Established in _______ 18?? A.D.” These conclusions are all sound if Dionysius did not make a mistake.

Men Make Mistakes

Regardless of how scholarly or meticulous man’s efforts, man is still fallible. Dionysius did make a costly mistake! He dated the birth of Jesus four years after the death of Herod the Great during whose reign Jesus was born.(1) By making this mistake, he has rendered his calendar ineffective as a tool in determining the date of Jesus’ death. While this does not mean that Jesus did not die in 33 A.D., it does mean that our method of determining the date is in error.

Men with good intentions often make the mistake of trying to solve biblical problems by scientific methods. Such efforts reflect a tinge of unbelief. Seeking to explain the star of the wise men (Matt. 2:2) by some astronomical phenomenon ignores plain biblical statements and undermines the miraculous witness God gave to His Son’s birth. Explaining the darkness over the face of the earth, when Jesus was crucified (Lk. 23:44), by a solar eclipse denies God His miraculous witness to Jesus’ sonship. Unbelievers hunt for such explanations. Believers accept them without question. Astronomical explanations are neither sought nor needed.

Our two British scientists have fallen prey to this fallacy. They have reached conclusions based in part upon “astronomical calculations.” Supposing that biblical references to the moon “turning to blood” “probably refers to a lunar eclipse,” which they perceive identifies the date of Christ’s death “unambiguously,” they have deducted that Jesus died on April 3, 33 A.D. Their method of calculation demonstrates their ignorance of biblical terminology, its use and application, and their failure to accept by faith the biblical accounts as revealed.

When Was Jesus Crucified?

The exact date of Jesus’ death is not absolutely essential to being a believer, yet to the student of biblical history the date of His death is most helpful. Some historical clues are given which contribute to a definite decision. The Christian can know within reason the date His Savior died for him.

Luke records that John the Baptist began his ministry “in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea” (Lk. 3: 1). Tiberius began his full reign upon the death of Augustus in 14 A.D., and Pilate ruled Judea from 26 to 36 A.D.(2) If Luke’s fifteen years are to be counted from 14 A.D., then 28 or 29 A.D. would correctly identify the beginning of John’s ministry and subsequently that of Jesus. Many think, however, that Luke includes Tiberius’ co-regency with Augustus which began in 11 A.D.(3) If so, 26 A.D. must be accepted as the proper date for the beginning of the ministries of John and Jesus.

John relates that the Jews in rebuttal to Jesus’ statement, “Destroy this temple, and in three days I will raise it up,” said, “Forty and six years was this temple in building, and will thou rear it up in three days?” (Jn. 2:19-20). Their statement is significant because the temple at that time was still under construction and was not completed until A.D. 64.(4) The temple work was started by Herod the Great in the eighteenth year of his reign,(5) or 19 B.C. Counting forty-six years from 19 B.C. brings us to 27 A.D. Jesus was in Jerusalem for the observance of the first Passover of His ministry (27 A.D.) when this discussion took place (Jn. 2:13). It is thought that John records three other Passovers observed by Jesus during His ministry (Jn. 5:1; 6:4; 12: 1). If so, Jesus’ death came in 30 A.D. three years after His first Passover observance.

The most widely accepted date for Jesus’ crucifixion is 30 A.D. Careful students will observe that biblical historians repeatedly refer to this date. Any calculations designed to establish the date of His death must take into account that Jesus came to Bethany six days before Passover (Jn. 12: 1). Passover, which identifies the day the lamb was killed (Mk. 14:1,12; Lk. 22:1,7), came on the 14th day of the first month, Abib or Nisan (Ex. 12:6; Lev. 23:5). The 14th did not come on the same day of the week each year. In the year Jesus was crucified, the 14th came six days after Jesus came to Bethany. This is significant because, if we count those six days from the first day of the week, Passover would come too late in the week to fit the biblical narrative. If we back up, we must back over the Sabbath to Friday to begin our count, otherwise Jesus and many other Jews violated at least the traditional Sabbath observance by making such a long journey on that day. These guidelines establish that in the year our Lord was crucified Passover fell on Thursday.

The 14th Nisan, 30 A.D.

The British scientists, Humphreys and Waddington, concluded that “Jesus died at the same time as the Passover lambs were slain.” It is evident from their article that they understood Jesus died on the 14th Nisan which in 33 A.D. was Friday, April 3rd. They reconstructed the Jewish calendar to that time to arrive at this date.

This author, while appreciating their deduction that Jesus died on the 14th of Nisan as our Passover (1 Cor. 5:7), believes it impossible to reconcile their deduction with John 12: 1. Their findings are interesting, however, because their dates correspond with other dating tables for that time period and contribute to the verification of their accuracy. A reconstructed dating table, which appeared in Christianity Today (March 29, 1974), the results of a computer analysis, corresponds identically with the findings of Humphreys and Waddington. These tables also show that the only year between 27 and 34 A.D. that the 14th Nisan fell on Thursday was in the year 30. A.D. 27 was too early and A.D. 34 too late for the date of the Lord’s death. The 14th Nisan in 30 A . D. corresponds to April 6 according to our calendar. While this does not settle the question of whether Jesus died on Thursday (Nisan 14, April 6) or Friday (Nisan 15, April 7), it does tell us the year of His death – 30 A.D.

Conclusion

Setting dates for biblical events can be a tedious matter. Numerous things must be taken into consideration before reaching valid conclusions, i.e., comparative secular history and other biblical accounts and principles. It is surprising, however, how close one can come to following the many events of Jesus’ personal ministry and those of the early church, even to the days, months and years, by observing the numerous clues written within the revealed accounts. Careful deductions based upon these clues broaden our understanding and expand our learning experiences.

Endnotes

1. I.S.B.E., “Chronology of the New Testament,” Vol. 1, pp. 644B-645.

2. I.S.B.E., “Pontius Pilate,” Vol. IV, p. 2396.

3. I.S.B.E., “Tiberius,” Vol. V, p. 2979.

4. I.S.B.E., “Temple” (Herod’s), Vol. V, p. 2937.

5. Ibid.

Guardian of Truth XXVIII: 10, pp. 296-297
May 17, 1984

By Shelby C. Smith

Since the sinner is promised salvation upon the conditions of belief and baptism (Mark 16:16), could one who believes only truthfully say he is trusting God? Who is the man who is really trusting God? The man who hears God, believes God, and does what God says to do. Since Jesus tells us one’s soul is worth more than “this whole world” and that there is no profit in gaining the whole world and losing the soul, I am persuaded that there is an extremely hot place prepared in hell for anyone who will teach poor lost sinners, who are hanging by a brittle thread over a “lake of fire and brimstone,” that all they need to do is “trust in Him” and He will save you in a split second of time.

No more dangerous doctrine was ever invented by the devil than the popular doctrine of “faith only.” The radio and TVs are pouring out this dangerous doctrine over the air and, as a result, many are dazed and groggy. If we do not get to them with the gospel, they will go into hell. But be it remembered that Paul referred to the gospel as God’s power unto salvation (Rom. 1: 16). The word translated power is the Greek for dynamite; so the gospel is God’s dynamite, which will shake the soul, break the heart, stir the spirit, destroy the flesh, and set into operation a new creation.

Many preachers think more of the almighty dollar than the almighty God. They seem to think that the gospel is a sort of sleeping powder which deadens pain and starts the sinner on a journey through sort of a fairyland. The apostle Paul wrote to the Gentiles telling them that the Lord Jesus is one day to be revealed from heaven, “In flaming fire taking vengence on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:8). Notice, the gospel is to be obeyed as well as believed; those who obey not the gospel will be destroyed in the fires of hell when Jesus returns.

In Romans 6:6-18, we are told that those who have obeyed from the heart are freed from sin and are servants of righteousness. In Hebrews 5:9, we are assured that Christ is the author of eternal salvation “unto all that have obeyed him.” By the spirit of Christ, John declared that all who have their robes washed, “have the right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14).

Another group, with their voice full of tears, will tell sinners that all they need to do is fall down on their knees before a radio or TV and ask God to forgive them, and He will do it that very minute. God said He will turn away His ears from hearing, “and their prayers will be an abomination” (Prov. 28:9). What will save them? “The dynamite of the gospel.” They are to believe what the gospel teaches; and faith, repentance, confession, and baptism puts one into Christ and the church. In Acts 2 and Acts 8, they heard the gospel, believed it, and were baptized. In every case of conversion that we have in the book of Acts of the Apostles, they all did the same thing. Not one time did any New Testament preacher tell any alien sinner to pray for salvation, nor did he tell any sinner to only trust Him. So, why not do exactly what people were told to do in the days of the apostles and be saved? Hear the gospel, believe it, confess our faith in Him, repent and be baptized, and the Lord will add you to His church (Acts 2:47).

Guardian of Truth XXVIII: 10, p. 293
May 17, 1984