Truth Magazine

By James E. Cooper

These is much misunderstanding about the subject of conversion in the religious world. However, when one approaches the New Testament without preconceived notions, what it says on the subject is relatively simple. The misunderstandings on the subject have arisen because of human theological opinions.

Definition

What is conversion? Webster’s New Collegiate Dictionary (2nd ed.) defines the word as used in regard to religion: “1. Act of converting, or state of being converted. 2. A spiritual and moral change attending a change of belief with conviction; specif., the experience associated with and involving a definite and decisive adoption of religion, esp., a Christian religion.” A fundamental idea in the word “conversion” is change. Even in everyday usage “conversion” indicates change: pulp wood rags are “converted” into paper; a dwelling house is sometimes “converted” into an office building, etc.

New Testament Usage

According to the Word Study Concordance (Tyndale House Publishers, Inc., Wheaton, IL 60187), the noun “conversion” occurs only one time in the New Testament – in Acts 15:3. Paul and Barnabas had completed their first missionary journey. On their way up from Antioch of Syria to Jerusalem they were “passing through Phoenicia and Samaria, declaring the conversion of the Gentiles.” By that statement, we understand immediately that Gentiles had heard, believed and responded to the gospel. They had turned to the Lord.

The same Concordance cites nine other passages in the New Testament in which the word “convert” or “converted” appears (Matt. 13:15; Mk. 4:12; Lk. 22:32; Jn. 12:40; Acts 3:19; Acts 28:26; Jas. 5:19, 20 and Matt. 18:3). Of course, this only applies to the King James Version (AV); the American Standard Version (ASV) has the word only in two verses: James 5:19, 20.

In the above Scriptures, the first eight are translated from the Greek Word epistrepho and the last one is from strepho. According to the Concordance, strepho occurs 18 times in the New Testament and epistrepho occurs 39 times. In all the other references the words are translated “turn, turned, turn again, or returned.” This should give us an idea about what the words mean when they are translated “convert” or “converted.” Read the following passages as illustrations of this point: strepho, Matthew 5:39; Luke 7:9, 44; 22:61; Acts 13:46; epistrepho, Mathew 9:22; 12:44; Luke 2:20; John 21:20; Acts 16:18; 1 Thessalonians 1:9; 2 Peter 2:22).

Hence, when the Lord said, “Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven” (Matt. 18:3), He was actually saying that if men did not turn away from sin and turn unto the Lord, they could not go to heaven. In the ASV the words “be converted” are translated “turn. ” Again, whereas the AV reads, “Repent ye therefore, and be converted, that your sins may be blotted out. . .” (Acts 3:19), the ASV reads, “Repent ye therefore, and turn again . . . .” According to these two passages, the sinner must repent and “turn” in order to have his sins blotted out (Acts 3:19), and in order to go to heaven (Matt: 18:3).

Conversion Is Not Pardon

Sometimes people confuse conversion and pardon. They rely on their feelings as evidence of salvation. Some have been known to say, “I feel in my heart that I am saved,” and trust their feelings rather than the Word of God. We must remember that conversion takes place in man, but pardon takes place in the mind of God. Isaiah said, “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, and he will abundantly pardon” (Isa. 55:7). When the wicked man forsakes his sinful ideas and practices and turns to the Lord, God promises to pardon him. Man turns; God pardons. God promises the man who turns to him: “I will be merciful to their iniquities, and their sins will I remember no more” (Heb. 8:12).

In the list of passages in which “convert” or “converted” are found, Matthew 13:15; Mark 4:12; John 12:40 and Acts 28:26 are all N.T. applications of God’s statement to Isaiah in Isaiah 6:9-10. As Isaiah had preached to a rebellious people in his own time, Jesus met with opposition to His preaching. He said, “This people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart, and should turn again (be converted, AV), and I should heal them.” Again, notice that the turning is done by man; pardon is the act of God. God pardons those who are converted… who turn unto him. One may “feel” saved, but until God pardons him he is still lost, yet in his sins, without spiritual life, and without a valid hope of going to heaven.

In Luke 22:32, Jesus is predicting Peter’s denial of his Lord. He says, “when thou art converted, strengthen thy brethren.” The ASV reads: “when once thou hast turned again . . . .” Here Jesus predicts a sin by an apostle, and his subsequent turning again from sin unto the Lord.

James 5:19-20 refers to one “converting” a brother from “the error of his way.” The emphasis is upon the effort of a fellow Christian to persuade his brother to turn from error unto the truth. This will result in “saving a soul from death, and shall hide a multitude of sins.”

The Sinner Must Be Active

Many people believe that the sinner is wholly passive in the process of conversion. Perhaps the AV rendering has helped to perpetuate this mistaken idea. The only real explanation for the AV rendering is that the translators were influenced by the doctrine of hereditary total depravity, which holds that the sinner is so depraved that he can do absolutely nothing toward his salvation (not even believe in Jesus as the Son of God) until the Holy Spirit operates directly upon his heart to enable him to believe and come to God. However, the ASV corrects this misunderstanding. The word used in the original Greek is active, not passive, and indicates that the sinner is active in his conversion.

An illustration of this point can be seen in 1 Thessalonians 1:9-10. Paul refers to what others said about his preaching in Thessalonica: “For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God. ” Paul had been commissioned an apostle and sent to the Gentiles “to open their eyes, that they might turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in [Jesus]” (Acts 26:18). As a result of hearing the gospel preached by Paul, the Thessalonians turned away from idols, and turned unto God. They were active, not passive, in their conversion.

The gospel of Christ is “the power of God unto salvation” (Rom. 1:16). The Holy Spirit affects the conversion of sinners through the Word, not in some direct, mysterious “conversion experience.” Jesus said, “No man can come to me except the Father that sent me draw him” (Jn. 6:44). How does God draw men unto him? Read the next verse: “It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me” (Jn. 6:45). Sinners are taught of God by hearing the gospel. Those who learn, come. They are drawn, but they actively respond. Those who refuse to come do so, not because they cannot, but because they will not come to Christ (Jn. 5:40).

What Is Conversion?

Conversion involves a complete change in a person’s attitude, life and relationship. Everything about him that is separated from God because of sin must be changed. There are three distinct changes involved in the process of conversion: a change of heart, a change in life, and a change in relationship.

The heart of the sinner is the workshop where all evil thoughts and deeds originate (Matt. 15:19). It is “deceitful above all things, and desperately wicked” (Jer. 17:9). Hence, the heart must be changed. Describing the conversion of the Gentiles, Peter said that God “put no difference between us and them, purifying their hearts by faith” (Acts 15:9). Writing to the Romans, Paul said, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousnss; and with the mouth confession is made unto salvation” (10:9-10). Faith “comes by hearing the Word of God” (Rom. 10:17), and produces a change of affections – a change that destroys the love of sin and establishes the love of God in the heart. But a change of heart alone is not the whole of conversion.

Second, the sinner’s life is apart from God. He is alienated by “wicked works” (Col. 1:21). His life must be changed. Repentance is worked by “godly sorrow” (2 Cor. 7:10). Repentance is not reformation; it is the change of will (cf. Matt. 21:28-29) which results in a reformation of conduct (cf. Mat. 3:8). But a change of conduct alone is still not the whole of conversion.

Whereas the sinner is a child of the devil, “dead in sin” (Eph. 2:1) and “separate from Christ” (Eph. 2:12, ASV), his relationship needs to be changed. He needs to become a child of God, “delivered out of the kingdom of darkness” and “translated into the kingdom of God’s dear Son” (Col. 1:13-14). What brings about this change in relationship? When does it occur? The Bible teaches that the change occurs at baptism. Paul states that we are all the children of God by faith in Christ Jesus, for as many of us as have been baptized into Christ have put on Christ (Gal. 3:26-27). “For” at the beginning of verse 27 is translated from the Greek Word gar; it introduces a reason. We are children of God by faith in Christ Jesus because we have been baptized into Christ. We get into Christ when we are baptized into Him (see also Rom. 6:3-4). When one is “in Christ,” he is a “new creature” (2 Cor. 5:17), who has “all spiritual blessings” (Eph. 1:3).

Baptism does not change the heart or the manner of conduct. But at baptism a properly qualified candidate is delivered from the power of darkness; he has his sins remitted (Acts 2:38; 3:29) or washed away (Acts 22:16). He is also “added to the church” (Acts 2:47), and thereby “translated into the kingdom of God’s Son” (Col. 1:13).

For an illustration, think about the changes that take place in the relationship of a young man and woman. They meet and begin dating; their hearts are changed from indifference to love for each other, but they are not married yet. They become engaged, choosing not to date others. Their lives are changed, but they are not married yet. Finally, they exchange their vows and become husband and wife. The wedding ceremony did not make them love one another any more, nor did it make them any more faithful to each other. But it did change their relationship. Before the ceremony they were unmarried; after the ceremony they were married. Similarly, baptism does not make one’s affection for God greater, nor does it make his life any purer, but it does change his relationship from being a sinner to being a child of God.

Conclusion

Conversion, then, is simply a change in a person’s life in which he turns from sin and unto God. Before conversion he is a child of the devil, but after conversion he is a child of God. The process of conversion involves a change of heart, a change of life and a change in relationship. Without all of these changes, one has not completely been converted. He has not completely turned unto God. Have you been converted? God has provided you a Savior, and Christ has offered himself as a sacrifice for sin. But you must turn unto God if you want to be saved. Do it today.

Guardian of Truth XXVII: 9, pp. 257, 275-276
May 5, 1983

By Jimmy Tuten

There are several different Greek words in the New Testament which represent sin in its various aspects. Most of us are familiar with one of them for its definition is the one given most often in defining sin, i.e., “missing the mark.” While in both the Old and New Testaments sin can be generally defined in this way, this definition is a definition given in the broadest sense and constitutes an oversimplification that does not do justice to the subject. For example, one word (translated “iniquity”) has reference to non-observance to law, while another refers to disobedience to a voice. This study centers itself around various words that are found in the New Testament that involve sin.

From a scriptural standpoint, “sin” is basically anything not in harmony with, or contrary to God’s standards, ways and will. It is anything marring one’s relationship with God. It may be in word (Psa. 39:1), in deed (2 Cor. 12:21) or in failing to do what should be done (Jas. 4:17). It involves attitudes of the heart and mind. It results from a lack of faith or confidence in God, as aptly illustrated in the case of the Gentiles described in Romans 1.

Hamartia: Missing The Mark

William Barclay tells us that this word occurs 60 times in the epistles of the apostle Paul (New Testament Words, p. 118). This makes it the most common New Testament word in the noun form for “sin.” In the Classical Greek it is always connected with a negative failure rather than a positive transgression, hence, to “miss the mark” as when throwing a spear at a target (Studies In The Vocabulary of The Greek New Testament, Wuest, p. 95). The Classical Greek use of the term never completely approaches the use made of it in the Bible. Hamartia is a fearful mistake for it involves a failure to attain a divinely appointed goal, a perversion of what is upright according to God’s perfect standard. While in most instances it describes the state of sin rather than the act of sinning, with one exception it is always translated “sin” (the exception being 2 Cor. 11:7, “offense”). It is connected with blasphemy (Matt. 12:31), deceit (Heb. 3:13), lust (Jas. 1:15), lawlessness (1 Jno. 3:4), unrighteousness (1 Jno. 5:17) and respect of persons (Jas. 2:9) to the extent that it is equated with them in some instances. There is no word that has the sense of horror and awfulness of sin as that found in hamartia. It is so serious and personalized that it should be spelled with a capital letter. It does not matter whether it occurs in thought, feeling, action or speech, or whether it is of omission or commission, it is sin! The second word hamartema differs from this only in that it denotes an act of disobedience to Divine law, hence a positive thrust rather than negative thrust (Rom. 3:25).

Parakoe: Failing To Hear

Acts 7:57 describes the sin involved in this word very clearly: “then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.” Parakoe is translated “disobedience” in Hebrews 2:2, and while it is the effect, i.e., the actual transgression, it is the result of inattention. This sin is regarded as having already been committed in one’s having failed to listen to God’s Word. This carelessness in listening to what God has to say is the forerunner to actual disobedience. Many times in the Old Testament sin (disobedience) is described as refusing to listen to what God has to say. Punishment befalls Israel because “I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered,” said Jeremiah (Jer. 35:17; 11:10). This gives Hebrews 2:1-3 special significance for if the failure to heed Jehovah’s instructions in the Old Testament was met with punishment, “how shall we escape, if we neglect so great a salvation?” A lack of earnestness and honesty in one’s attempt to know God’s will is sin in every instance.

Anomia: Sin Of Substitution

The word nomos (law) when compounded with the letter alpha makes it anomfa which means literally “no law” (Vine, p. 317). It means “lawlessness” though most often translated “iniquity” (Englishman’s Greek Concordance, p. 55). It has reference to contempt for law resulting in one’s acting contrary to law. It is therefore, a rejection of God’s law and will, and the substitution of the will of self. Any deviation from God’s standard, the Word of God, is an act contrary to law. Thayer defines the word as “the condition of one without law, either because ignorant of it, or because violating it” (p. 460). Though one engages in things that are religious, such as crying “Lord, Lord” or casting out “devils” or “many wonderful works,” if there is no general or specific authority for it in God’s Word, it is lawlessness! The word of God is given that man might be complete in every good work (2 Tim. 3:16-17). His word is so constituted that it furnishes all that pertains to life and godliness (2 Pet. 1:3). If “we do many things for which we have no authority,” we sin and commit iniquity! I would to God that our institutional brethren could learn this before it is too late.

Parabasis: Going Beyond

Parabasis is translated by the word “transgression,” except in Romans 3:23. The primary meaning is to “step aside” or “over step,” to “violate” and/or transgress. The strength of this sin is seen in the definition given by Thayer: “absolutely, the breach of a definite, promulgated, ratified law” (p. 478). It is always used with reference to a breach of law. Matthew used the verb form (parabaino) when dealing with the question of the Pharisees and Scribes as to why Jesus’ disciples stepped aside from the tradition of men of former times (Matt. 15:1-6). Jesus, you will recall, counter-questioned as to why these opposers transgressed the commandment of God by their tradition which made the word of God of none effect. It is of interest to note that some Greek texts have the same verb in the text of 2 John 9, who “goes beyond, and does not abide in the doctrine of Christ.” The violation of established law is seen in the introduction of the instrument of music rather than singing in worship as directed by God (Eph. 5:19; Col. 3:16). People putting away their spouses for any cause other than fornication (Matt. 19:9) and remarrying is another example.

Paraptoma: Unintentional Sin

Vine says of this word that it means “a false step, a trespass, translated `fault’ in Galatians 6:1 and `faults’ in James 5:16” (p. 83). The word means literally “to fall beside” a person or thing, or “deviation from truth and uprightness” (Studies In The Vocabulary of The Greek New Testament, Wuest, p. 98). Wuest quotes Cremer as saying that the word means “a fault, a mistake, an offense, neglect, error” (p. 98). It denotes sin as a missing or violation of that which is right. It may therefore be regarded as synonymous with parabasis, which (as seen above) designates sin as a transgression of known, established law, though not as strong as parabasis.(1) Paraptoma involves a sin that was not a conscious disobedience of the will of God, but unintentionally committed. No matter, for whether knowingly or unknowingly, in weakness or ignorance, it is still sin! How else can you explain “restore such a one” in Galatians 6:1? Too, “confess your faults one to another” means confess your sins, though obviously not in a confessional type situation or as is practiced in Crossroadism (Jas. 5:16). Those who advocate the “grace-unity” doctrine on this matter of “sins of weakness” need to take note of paraptoma and cease their false teaching on this matter.

Agnoema: Sin Of Ignorance

Coming from the word agnoeo, a verb meaning “to be ignorant, not to understand, to sin through ignorance,” the noun agnoema is void of presumption or willful transgression. This writer does not know of any sin that could not be labeled, in one form or another, a sin of ignorance. But this does not mitigate the sinfulness of it. This sin needs forgiving of as surely as any other sin. “Father, forgive them, for they know not what they do” (Lk. 23:34). Paul’s former life was in ignorance and unbelief (1 Tim. 1:13), but he was still chief of sinners (1 Tim. 1:15). Agnoema then is the sin resulting from the weakness of the flesh, of imperfect insight into God’s law, out of heedlessness and lack of due circumspection. But it still brings shame and regret for it is sin!

Hettema: Sin Of Decrease

Hetteriaa has as its primary meaning, “a decrease” or “loss.” It can be best illustrated in Romans 11:12 where the loss of the Jewish nation nationally and spiritually was due to failure to accept God’s testimonies. Hence, they diminished. The church at Corinth suffered loss because of their discord and sinful ways (1 Cor. 6:7). There was a “fault” (failure, sin) among them. “An hettema is `an inferiority to a particular standard; default, failure, shortcoming”‘ (A Commentary On Paul’s First Epistle To The Corinthians, Willis, p. 186). The adverb “altogether” (or “utterly”) shows how comprehensive the loss was to the whole church. It was an utter decrease! Their going to law was an utter deficiency and inferiority. There was a more excellent way for them. So they need not suffer defeat. In how many other says do we defeat ourselves?

Conclusion

Regardless of the nature of sin it brings death (Rom. 6:23). But Jesus Christ saves us from our sins (Matt. 1:21). The shedding of His blood was “for the remission of sins” of the whole world (Matt. 26:28, Eph. 1:3, 7). The believer is washed or cleansed in baptism (Acts 22:16; 1 Pet. 3:21). No matter how soiled, mired, stained or muddied by sin, the sinner is cleansed by the blood of Christ (2 Pet. 1:9). The drawing of the veil of mercy over our sins takes place when the “old man of sin” is crucified with Christ and the “new man” arises to walk in newness of life from the waters of baptism (Rom. 6:1-6, 16-17).

There is no book that pictures the awfulness of sin as does the Bible. Likewise, there is no book that perfectly pictures the cure and remedy except the word of God (Rom. 6:23).

Endnote

1. I was in error therefore for saying “the word `faults’ (Jas. 5:16, jt) is from paraptoma, meaning `a false step, a blunder.’ It is not speaking of sin. . .” (Guardian of Truth, July 15, 1982, p. 437). It is speaking of sin! Though I did not intend to say this in dealing with the Prayer Partner concept of Crossroadism, I did say it none-the-less and it was wrong. James 5:16 is talking about sins. I am grateful to Dudley Spears and Earl Robertson for pointing this out to me before the ink hardly had time to dry. Failure to get this into print sooner is due to a heavy schedule. I am thankful for the opportunity to correct this paraptoma.

Guardian of Truth XXVII: 8, pp. 246-247
April 21, 1983

By Dorval L. McClister

Elders Planning The Work

As elders are overseers of the local church, this involves the responsibility of elders to plan the work that is needed. Generally, if nothing is planned, nothing is accomplished. In order to plan the work to be done, the elders need to meet regularly. Get together once each month for an hour or two to review past records and to plan and discuss the work. Discuss the spiritual needs of the members as those who have the responsibility to feed the flock of God. Plan for the fulfilling of these needs. If there is a subject that needs to be taught from the pulpit, ask the preacher to speak on the topic. He will be happy to prepare one or more sermons on the subject. In planning a gospel meeting there may be several subjects which need to be discussed on particular subjects. You can choose different speakers and assign them topics which will fulfill the need for knowledge on those subjects.

Plan the involvement of young Christian men in the services. Plan training classes for song leaders, teachers, and how to study, prepare, and deliver a lesson from the pulpit. Set aside a certain Wednesday evening or Sunday evening each month for younger men to speak or lead singing. Gradually increase their participation until they reach the point of taking a regular place in the worship service. This is according to the instructions of Paul to Timothy (2 Tim. 2:2).

Know The Sheep

One great mistake of elders is to unconsciously drift into a state of isolation from the members of the church. All sorts of problems arise when there is no open, free communication between the elders and the members. There are various ways in which to avoid this problem, a problem caused by the elders.

Members of the church have the right to know how the money is spent, to whom, how much, and why. They have the right to know who is going to conduct the meeting and to know the plan for the work. Elders have the responsibility to visit weak members and offer encouragement. This ought to be planned and a day (or evening) each week set aside for this purpose. When the elders meet once each month they should invite anyone who has a problem or a question to speak with them or to come to the place where the meeting is held. Encourage the members to discuss any matter and make yourselves available for the time and place to meet with them. Have one of the elders occasionally stand before the church (at beginning or ending of service) and give a report of the work, finances, or any other matter which concerns all the members. Meet often with the deacons and discuss every aspect of the work. Encourage them in their work, ask for their advice, and share with them.

Feeding The Flock Of God

Feeding the flock simply means that the elders have the responsibility to provide the milk and the meat of the word to every member of the church. An elder must be apt to teach, and if one wants to find an elder on Sunday morning or Wednesday evening, the best place to look for him should be in one of the classrooms. It is understood that the elders probably cannot do all the teaching, and it is right for elders to assign competent teachers for the classes. However, there are too many elders who elect to sit back and assign someone else to teach the class. It is excusable for an elder to request a break occasionally from the toilsome task of teaching a class, but there is no excuse when an elder of the church avoids and refuses this responsibility.

Know What Is Being Taught

Know the teachers of the classes and know the material that is being taught. Know what is taught through the tracts in the vestibule. When new tracts or new literature is received, get together and go through the material, reading it carefully. Know what is taught from the pulpit. As elders you have this responsibility.

Be Leaders. . . Not Drivers

Shepherds always go before and lead the sheep to green pastures. Most anyone can drive goats, but it takes an experienced shepherd to lead sheep. Elders are the pastors (Eph. 4:11), or shepherds, and the elders must be leaders. Don’t take a back seat in this responsibility. Be a good example of leadership to the flock (1 Peter 5:3). If work needs to be done, be the first to stand up and do it. If sorrow and heartache comes to another, be first to weep with those that weep. If a brother or sister is taken to the hospital, be the first to knock on their door. If a brother or sister becomes weak, be the first to offer strength. If a sheep falls among the wolves, be the first to go out and search for the lost sheep. Be the first to assist the needy and to comfort the sorrowing. Be examples in godly living and honesty. Lead the lambs to the Chief Shepherd.

Have Patience!

Guardian of Truth XXVII: 8, p. 242
April 21, 1983

By Keith Ward

Dale Carnegie was not a gospel preacher. Dale Carnegie promotes the very “persuasive words of wisdom” that Paul disdained. Dale Carnegie’s purpose is to teach one to effectively package and sell himself and/or a product. The gospel is not a product but a way of life. Dale Carnegie’s methods are the age-old techniques taught by the sophist rhetoricians of Paul’s day and rejected by Paul as improper tools for grounding men’s faith in God.

The Results

One problem with churches today is members who have been “Dale Carnegied” into the church or to some preacher. These members steadily influence the church into becoming a social club which gives offense to none.

The gospel is power, and conversion is violent – born anew, crucified, put to death, transformed. Many will be offended and turned away by the sword that circumcises the hearts of some. When a preacher or church stops offending, he has ceased to follow the Master who came “not to send peace but a sword,” and often offended men. In fact, when the disciples told Jesus that the Pharisees were offended, instead of apologizing or smoothing ruffled feathers, Jesus called them blind guides (Mt. 15:12). Lest we deceive ourselves into thinking that Jesus used some divine insight which we cannot exercise and, consequently, have no right to imitate Him in this, let us note that this is the very content that led Jesus to teach that evil comes from the heart (Mt. 15:19). Or perhaps the parallel thought of Matthew 7:18, 20 is clearer, “By their fruits ye shall know them,” and “A good tree cannot bring forth evil fruit.” People “won and influenced” into the church have not even seen the cross much less taken it up, and they will be the death of the church.

All that brother Whiteside said against preachers who are “good mixers” applies to the current desire for preachers who will sell and smile “prospects” into the baptistry then “follow-up” the sale by flattering them into attendance (see Doctrinal Discourses, “Anvil Sparks”).

God save us, many such “clients” (a prospect who has been sold is a client) have reached leadership positions in the churches. That they have is in itself a comment on preachers and members who would rather avoid offending others than to demand adherence to the qualifications. Business acumen and social position often count more than piety when these are selected. I will not dignify them with the title of elder or deacon, nor demean the name Christian by applying it to these unconverted men. Truly, “the night is far spent” and it is time for soldiers of Christ to “put on the armor of light.”

Guardian of Truth XXVII: 8, p. 241
April 21, 1983