Truth Magazine

By Ron Halbrook

For The Truth’s Sake,” the Holy Spirit through the Word of God convicts men of sin, righteousness, and judgment (John 16:7-13). All men are is sin until they believe and obey the gospel of Jesus Christ, which is “the power of God unto salvation” (Romans 1:16). Not only do the excesses of drunken debauchery condemn us in sin and unbelief, but also the very common practice of reveling. Reveling is not a drunken stupor in which one is unable to coordinate his muscles. The reveler may sing and shout and dance until late at night, and frequently he adds the stimulation of an intoxicant-wine, beer, or whiskey. In short, reveling may be defined as party making under the influence of intoxicants.

Historians find references in ancient classical writers to the “rousing drinking parties, with magnificent goblets,” enjoyed by Persians kings (Biblical Archaeologist, Vol. 38, Nos. 3 & 4. pp. 69-70). Lavish entertainment was also provided. An example of this is found in Esther 1. At a great celebration, the king “gave them drink in vessels of gold,” became “merry with wine,” and then commanded his queen to make a display of her personal beauty before the crowds. When she refused, he flew into a rage, and eventually deposed her. This occurred in the 6th century B.C. Earlier in that century, Belshazzar drank wine in a feast and was moved to drink it from “the golden and silver vessels” which had come from the temple of God in Jerusalem. God condemned the king to death (Daniel 5). Respect for truth and moral convictions are loosened by intoxicated party making.

Some people say they oppose drunken debauchery, but they will defend reveling. Churches sometimes give parties with singing, dancing, and drinking into the late night and early morning hours! To raise money for “the Lord’s Work”! The Bible calls such activities “the works of the flesh . . . drunkenness, revelings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God” (Gal. 5:19-21). Sin cannot be chaperoned or condoned. To compromise with such sins as “revellings” is to leave “the will of God” to live “in the flesh to the lusts of men” (1 Pet. 4:1-3).

Reveling is sinful. Like any sin persisted in, it leads a person further and further from the cross of Jesus Christ. Lives become tangled more and more in sin and unbelief, hearts so hardened that the call of the gospel will be forever unheeded. Christians need to confess and turn away from such wrongs, praying God’s forgiveness. All men need to become conscious of their sins-such sins as reveling-and obey the gospel before it is too late. By faith in Christ, be born of the water and of the Spirit (John 3:1-16).

Truth Magazine XXII: 46, p. 745
November 23, 1978

By Bill Reeves

As far back as 1962, brother Carl Ketcherside was teaching that a believer in the divinity of Christ (faith only) was thereby “begotten of God” and, therefore, should be recognized as a “child of God in prospect.” Following English expressions and concepts of the process of physical birth (conception, begettal; delivery, birth; the begettal on the part of the father, the birth on the part of the mother), he began to apply such to the problem of unity and fellowship. Coming to New Testament texts, written not in English, but in Greek, he made application of his English expressions and concepts. 1 John 5:1 was one of these texts: “Whosoever believeth that Jesus is the Christ is begotten of God.” Using his English definitions and concepts, he concluded that a believer in Christ (believer in the facts of the divinity and death of Jesus Christ on the cross) is a child of God in prospect, because he was spiritually conceived, or begotten, by God! If in some sense he is a child of God, should we refuse him fellowship, at least in some degree? If we have the same father, are. we not brothers?

Brother Ketcherside was not only making arguments based on English terminology, and therefore of no import in matters of a text originally written in Greek, but was at the same time using New Testament texts out of context; all this in an effort to extend the basis of fellowship.

Recently I was reminded that Brother T. W. Brents, in his widely read book, The Gospel Plan of Salvation (1874), in the chapter entitled “The New Birth,” made the same distinction between “begettal” and “birth,” referring to believers (believe only) as being begotten, but not yet born, and to baptized believers as “born again” ones. So, it appeared to this person that Brents was teaching in the last century what some are teaching today, in making the begettal-birth distinction.

Did Brother Brents argue the same position as Brother Ketcherside and some present-day brethren? Yes and no! He did make the same distinction between beget and give birth to, using the same fallacious arguments that some today make, but he certainly was not making the same use of these arguments. Brents was trying to answer the “faith only” advocates, who claimed to be born again children of God (without having been baptized), by “proving” that they were only begotten by their faith (only), but that they were not yet “born again” of water and of the Spirit! He certainly was not advocating any kind of recognition of the “faith only” denominationalists as children of God in prospect and, therefore, as being in the family of God in some sense!

Let us examine Brents reasoning and arguments, inasmuch as they are virtually the same presented by Ketcherside and others today (although, as we have seen, for a different purpose or view in mind). After quoting 1 Jn. 5:1, 18, he says, “In keeping with the Bible Union and Anderson’s translations, we have exchanged the word born and begotten, in each of the verses quoted, and we venture to state further that there is not a place in the New Testament where the words `born of God’ occurs, that a faithful translation would not render `begotten of God.’ In no place will the Spirit’s teaching, faithfully translated, represent us as born of God-born of our Father. Such a thought is absurd in the very nature of things; and no one who understands the new birth, or the natural birth, from which the figure was drawn, will entertain such a thought or use such language.”

Many faithful translations use “born” in these two verses, instead of “begotten,” among them being the NASV and the NIV, because both of these words “faithfully” translate the Greek word in the text. In John 1:13, “born of God” is the translation of many versions (NIV, ASV, NASV, KJV, etc.). Brother Brents is simply wrong in his assertion concerning what “faithful translations” will or will not do. The Greek word under consideration for translation is gennao, which on p. 113 of Thayer is translated both “to be begotten” and “to be born.” The Greek does not make the distinction which the English does. This very word, found in 1 Jn. 5:1, 18, also appears in Lk. 1:13, 57 and 23:29. In these passages the word is used in reference to women giving birth. The Greek does not have one word for “beget” and another one for “give birth to.” Such a distinction is a characteristic_ of the English, not of the Greek. When one makes an argument based on this distinction, he is arguing from the English, and not from the Greek New Testament text!

Brents then quotes 1 Pet. 1:23; 1 Cor. 4:15 and Jas. 1:18, rightly showing that one is begotten of God by the Word preached. But before continuing, we might note that in the Greek texts referred to, gennao appears in the first two, and another word, apokueo, appears in the last one. According to p. 64 of Thayer, the word means “to be pregnant, to bring forth from the womb, to give birth to, to produce.” Brents quotes Jas. 1:18 to insist that “beget” is what the Word does.

He then proceeds to argue that believing the facts of the gospel “begets” one, but that he is still not “born again.” Noting Jas. 2:19 and Mark 3:11, he argues that demons believe and acknowledge Jesus’ deity. “Were they born again?” he asks, to which we answer, No, and neither were they begotten of God! Brother Ketcherside, are these demons children of God in prospect?

One of the chief fallacies of Brother Brents argumentation is that he uses “believe” in the sense of faith only (such as denominationalists have, in that they have mentally accepted as true certain facts) in those passages where it is used comprehensively of man’s part in obeying the gospel. He quotes Jn. 12:42, 43, and says, “There are now many such as these, chief rulers were then; are they born again?” No, neither are they begotten of God! “If a man be born again when he first believes the gospel, when is he begotten, and where are the elements of birth-water and spirit-of which Jesus said he should be born?” Here Brents uses “first believes” in the sense of “first only believes” (faith only), and a man is neither born nor begotten of God when he “first only believes” some proclaimed facts. (Remember, however, that Brents was battling with denominationalists who claimed to be born again by faith only. He was not arguing that when one is “begotten” by believing facts of a proclaimed, inspired, message, although he is not yet “born again,” still he is already a part of God’s family as a prospective child of God, waiting to be “born”!).

Brents next quotes Jn. l:ll, 12, and misuses it like so many of my brethren through the years have done (I am included). “Jesus came to his own prepared people, and many of them did not receive Him, or believe on Him; but to as many of them as did receive Him by believing on his name, He gave the power or privilege of becoming sons of God. Believing on His name, then, did not make them sons, but prepared them to become sons. When a man believes the gospel, and with meekness receives it into a good and honest heart, he is then begotten of God, and is prepared to be born. The vital principle is then implanted in the heart; but he is no more born again at that time than he was physically born the moment he was conceived.”

Brethren have used this passage in debate with Baptists, and with others, to “prove” that faith alone does not make one a child of God, but only gives him the right to become one! This is not what John is saying! Although this affirmation is true, in the main, this passage does not prove it. John is saying that although God was not obligated to give the power or right or even privilege to anyone to be His child, He did give it, and still gives it, to those who receive Christ; that is, to believers (in the comprehensive sense of the word “believe”). One cannot claim sonship with God on the basis of being a Jew (Jesus’ own), but only on the basis of receiving Christ. John is not using “believe” in the sense of “faith only,” and so is not making the point that Brents, and many brethren today, makes in answer to sectarian doctrine.

The word “become,” in English, has a future ring to it. “What do you plan to become when you grow up?” we say to the small child. So, here in John 1:12, the English rendering, “to become children of God” lends itself to the idea that reference is to something yet future. But, actually the Greek texts employs an aorist infinitive, the aorist tense indicating simple past tense. John is saying that Jesus came to the Jews, but the Jews, His own people, as a people did not receive Him as the Messiah and, therefore, did not become children of God. On the other hand, those that did receive Him, that is, did believe on Him (not faith only, but comprehensive faith) became children of God! They became children of God when they received Christ, because God gives such a right to believers. This is all that John is saying.

This is made evident also from the use of the word “receive.” This is not mere mental reception (faith only)! The same Greek word is used in John 13:20 and Matt. 13:20. Will preachers use these passages in the sense of “faith only”? In Acts 2:41, although the Greek word translated “receive” is a different one from that used in the texts mentioned above, one can plainly see that “receive” is used in the sense of obedience! People who do not do what Christ commands, do not receive Him (in the Bible sense of the word).

Brents quotes Acts 9:1-5, and rightly affirms that Saul’s faith was changed from believing that Jesus was an impostor, to the belief of the truth that He was the Son of God. “He was then begotten of God; but was he born again?” No, Brother Brents, he was not then begotten of God, nor born of God, which is the same thing. Neither! One who is begotten or born of God is one who is continually doing righteousness (1 Jn. 2:29) and not sin (3:9). He is a child of God (3:10). John does not say, “in prospect,” Brother Ketcherside, and Brother Brents, you will agree that every “child of God” has been “born again.” So, both brethren, and others today, are misapplying 1 Jn. 5:1. They might as well quote 1 Jn. 4:7 and conclude that every lover is a child of God in prospect! Let us read 5:18 again, “We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth himself, and the evil one toucheth him not.” Now, if “begotten of God” does not mean the same as “born of God,” tell me what the “begotten of God” lacks by not being “Born again?” According to this passage he does not go on sinning and the evil one does not touch him! Sounds like he is in good shape! Or, consider the happy condition of the “begotten” one, as described in 1 Pet. 1:3, 4: “Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.” Not a bad situation for a person who has been “begotten,” but not “born again” (because he has not yet been baptized)!

The apostle John is telling the Gnostic that he is not a child of God because he is not a believer in Jesus Christ. John is not using “believe” in 5:1 in the sense of “faith only.” Both Brents and Ketcherside ignore this simple fact and, taking the passage completely out of context, make “begotten” ones different from “born again” ones, Brents for one purpose and Ketcherside for another. Brents had the truth on his contention that “faith only” did not make one a child of God, but he used fallacious arguments to prove it. Ketcherside has the wrong contention, trying to get “begotten” ones somehow and in some sense into God’s family, before they are baptized (“born again”). Both his contention and his arguments are fallacious!

To judge it idiomatic English to use “beget” in reference to the implantation of seed, as is the role of the father, and “give birth to” (be born) in reference to bringing forth, as is the role of the mother, I have no objection. On the other hand, to affirm that gennao cannot rightly be translated “be born” (or some similar expression), in reference to seed and fathers and that it must be translated “beget,” is to affirm something that simply is not true. The New Testament scriptures use that word in reference to the role of both men and women. There is no distinction. Fabricated distinctions are the product of human sophistry, designed to support unscriptural concepts. If brethren want to extend some fellowship, or in some sense recognize as children of God, those who have not been baptized into Christ, they will have to find authority for it somewhere else than in their contrived distinction between the terms “beget” and “be born,” as used in the New Testament as translations of gennao. Brethren, beware of the subtleties of human wisdom!

Truth Magazine XXII: 46, pp. 746-748
November 23, 1978

By William Y. Beasley

John did not keep his readers in the dark as to the reason for his writing the book of first John: “These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God” (5:13). In our last lesson we considered the basis of our faith-the testimony of eye, ear and hand witnesses (that which was known by the physical senses); and the basis of our fellowship-to “walk in the light, as he is in the light” (1 John 1:7):

God’s Paraclete (1 John 2:1-2)

Some may Have gotten the idea from 1 John 1:8, 10, written to the saved, that it was alright to sin-“everyone does.” John wrote “that ye may not sin” (2:1). There is no sin which we can entirely blame on another person and there is no sin that we are justified in committing before God. Sin is exceedingly terrible! We do not, I fear, appreciate the sinfulness of sin, but sin is not the end. What do we do with sin? What do we do when we realize that we are guilty of sin?

Although John wrote that his readers “may not sin” (2:1), his next words were “And if any man sin . . . ” For some time, this has come across on reading as “but” or “but when.” It is most interesting to me that it is so rendered in some of the modern speech translations: (1) “. . . but if anyone should sin . . .” (TCNT), (2) “. . . yet if anyone does sin . . .” (Goodspeed), (3) “But if a man should sin . . .” (Phillips), and (4) “But if anyone does sin . . .” (New International Version). It is evident that the Greek word kai can, under some circumstances, be translated by words other than “and.”

When we first learned that we were sinners before God, we turned to Jesus Christ in baptism-crying, as it were, “Lord, save me” (Acts 22:16; 1 Pet. 3:21)! When we learn we have sinned, after our primary obedience to the gospel, we turn once again to our Paraclete (Advocate, Comforter-John 14:16, 26, Helper, Counsel for defence, One who will intercede for us, etc.), Jesus Christ. In the term “Paraclete,” we see all of the ideas expressed above and much more. Our Paraclete does not intercede for us just because we have sinned, but He does when we obey His will (1 John 1:9; James 5:16). Jesus Christ was offered as the “propitiation” for “the whole world” (John 3:16), but not all will accept His sacrificial death in their behalf (Matt. 7:13-14; Rom. 10:16).

Knowing God (1 John 2:3-6)

To “know” Jesus is to “keep His commandments” (2:3; Matt. 7:21ff; John 15:14). To claim otherwise is to be guilty of lying (2:4). There is some question as to what is modified by the phrase, “Hereby we know that we are in him” (2:5). The KJV has it modifying the preceding statement while the ASV connects it with what follows. It teaches truth if applied to either or both. We know we are in Him when we keep His word (commandments) and/or when we “walk even as He walked” (2:6; 1 Pet. 2:23, 29; John 13:15).

A New Commandment (1 John 2:7-11)

The “old commandment” is “the word” (2:7). This could refer to the word of Christ or to the Word, Christ, i.e., “to walk even as He walked” (2:6). The “new commandment” is love. The subject under consideration is love of one’s brother (2:9-11). This commandment is “new” in degree; we are to love one another, Jesus said, “even as I have loved you” (John 13:34).

One cannot walk in the light and hate his brother (2:9). Think of someone whom you love-their love, affection, goodwill means much to you. Picture yourself speaking to them and their turning up their nose, refusing to speak, pretending to not hear-that hurts doesn’t it? The church member who would do such to a brother-in-Christ “is in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes” (2:11). This, of course, is but one application of hating a brother. The same principle would apply to the one who would refuse a brother in need (1 John 3:17), refuse to go to the one astray (Jas. 5:19-20), refuse to forgive (Matt. 6:12-15; Mark 11:2526), etc.

Conclusion

Do you, dear reader, “know that ye have eternal life” (1 John 5:13)? Do you turn to the Paraclete (Advocate) with the Father when you see your sin? Are you keeping His commandments (word)? Are you walking even as He walked? Do you love your brother/sister in Christ?

Truth Magazine XXII: 46, p. 744
November 23, 1978

By Mike Willis

Thus far, I have tried to show that one can have a certain knowledge that he is saved and will live eternally with God. In so doing, I have directed people to the promises of God as the evidence of salvation. Now, I would like to discuss the matters revealed in God’s word which give us reason to have confidence that we can and will be saved. The reason that 1 have confidence that I will be saved include the following:

The Nature of God

God is described in the Bible as “longsuffering, and of great mercy, forgiving iniquity and transgression” (Num. 14:18). The psalmist praised God as follows: “Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s. The Lord executeth righteousness and judgment for all that are oppressed. He made known his ways unto Moses, his acts unto the children of Israel. The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide: neither will he keep his anger for ever. He hath not dealt with us after our sins; nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us” (Psa. 103:1-12).

The testimony of the Scriptures is clear: God wants men to be saved. He wants to forgive us of our sins. He desires that no one go to Hell. Peter wrote, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). Ezekiel revealed, “As I live, saith the Lord God, I have no pleasure in the death of the wicked” (33:11). Hence, I have confidence in my salvation because of the nature of the God I serve. Though this is no license for sin, the knowledge that God is wanting me to be saved certainly encourages me to live in hope of salvation.

The Provisions of God

Another reason that I have confidence that I am going to be saved eternally is what God has done to effect my salvation. When I look at the work that God has done to save me, I marvel at the extent to which He will go to save me. I must not forget that God’s plan for saving man was conceived before the world began (Eph. 3:11). The accomplishment of this plan has involved God’s work throughout the ages. From the selection of Abraham until the death of Jesus on the cross, God was working to accomplish His scheme for saving man. The prophets were raised up by God to predict the coming of the Christ. Finally, the Christ came.

I cannot do otherwise than stand amazed that “God so loved the world, that he gave his only begotten Son” (Jn. 3:16). “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:8). As I learn of the suffering which Jesus endured to effect the salvation of man, I am impressed with how much God desires my salvation. I can never conceive of God looking down from heaven with some sort of glee when He catches me in sin so long as I remember the death of Christ as the living monument of God’s desire that I be saved! Consequently, I have confidence that I shall be saved because of God’s great love toward me as manifested in the sacrifice of Jesus on the cross for the salvation from my sins.

As another provision which God has made to bring about my salvation, I rejoice that I have the Bible as an infallible guide to direct me to heaven. The word of God contains all that pertains to life and godliness (2 Pet. 1:34); it furnishes me completely unto every good work (2 Tim. 3:16-17). It is the incorruptible seed which endures forever designed to bring about the new birth (1 Pet. 1:2325; 1 Cor. 4:15). God inspired men to write this infallible book as a guide for me to use in reaching heaven. As I meditate on the pages written by God, I am reminded of how much God wants me to be saved and am encouraged thereby.

God has also planned the church as something to help me to make it to heaven. Our congregational assemblies are designed to edify me (1 Cor. 14:26). My brothers and sisters in Christ have a responsibility before God to restore me to the fellowship of my God in the event that I might become “caught up” in a transgression (Gal. 6:1). They are to provoke me unto love and good works (Heb. 10:24). Indeed, one of the purposes of the church is for Christians to encourage each other to worship and serve our great God. The mutual concern which we have for each other as provided by God in His great wisdom is another provision which God has made that I might be saved. I rejoice in my salvation as I think of this as another of God’s provisions to help me be saved.

No doubt, there are other provisions which impress you which I have neglected to mention in this section which manifest God’s love for us and His desire that we be saved. Yet, I am more confident that I shall be saved when I remember these things which God has done to lead me to salvation and keep me in the light.

The Commandments of God

Another matter which impresses me about God’s desire for me to be saved is the nature of the commandments which God has given for conditions for me to meet in order to be saved. God has not given us any commandment which is impossible for man to obey. Consider, for example, what man’s sad plight would be in the event that God had required that a person donate one million dollars to the church in order to be saved. Not many of us would have the hope of salvation had he made such a requirement essential to salvation. The requirements which God has given as conditions for salvation are such that any man who so desires to be saved can meet them. God has not given any impossible commandments.

Consider what man must do to be saved. God has, first of all, provided the atonement whereby sinners can be saved. Hence, God does not demand sinless perfection of one who cannot live perfectly. Secondly, God requires that man believe the gospel of Jesus Christ, repent of his sins, confess faith in Christ, and be buried with Christ in baptism in order to have his sins washed away. Which of these conditions for salvation is impossible for a man to do? Has God demanded of man that which he cannot do in order for him to be saved?

Consider man’s condition for maintaining the salvation which God gives to him. Has God, in any verse in the Bible, ever required that man live a sinlessly perfect life after baptism in order to be saved? If so, I would like to read where that is given as a requirement for salvation. In that event, none of us have any hope for salvation. What God has required is for the Christian to repent of his sins and confess them to God when he turns from God’s holy commandment to walk in the ways of the world (1 Jn. 1:9). Jesus Christ remains as the Advocate before the Father pleading the case of the Christian.

There is no single commandment which God has given which is impossible for man to obey. Is it impossible for a man not to commit murder? Is it impossible for a man not to commit adultery? Is it impossible for a man not to take the Lord’s name in vain? Is it impossible for a man not to lie? Surely we can see that God has not demanded the impossible of His creatures. Furthermore, He has made provisions for man through the shed blood of Jesus Christ for man to be forgiven when he does sin. Hence, I have confidence that I can be saved based on the nature of the commandments which God has given to man.

Those Who Are Considered Worthies Before Me

Another thing which gives me confidence that I am going to be saved is a study of those before me who have been considered faithful to the Lord. These men were just like me-imperfect men who sought to please their Lord. Sometimes we have a tendency to place some of the men of faith mentioned in the Bible on a pedestal so high that they are in a special category between angels and men. This prohibits us being able to identify with them and makes their example less meaningful to us so far as us striving to imitate it. Let us consider the biblical record given about some of these men.

1. Elijah. This prophet of old was so pleasing to God that rather than allowing him to die as the rest of us do, God sent down a chariot of fire and took Elijah in a whirlwind directly into heaven (2 Kgs. 2:11). Yet, James reminds us that Elijah “was a man subject to like passions as we are” (5:17). Sometimes take the time to study Elijah’s reaction to Jezebel’s threat on his life as recorded in 1 Kgs. 19. He became so despondent that he went a day’s journey into the wilderness, sat under a juniper tree, and said to God, “It is enough; now, O Lord, take away my life” (19:4). Yes, Elijah of old faced the same problems which I face, had the same up’s and down’s as I have, and sought to please God through them all. God accepted him.

2. David. The second king of Israel is described as a man after God’s own heart (Acts 13:22). Yet, David was not a perfect man by any means. He was the same man who lusted after Bathsheba, committed adultery with her, and then plotted and executed the death of Uriah to cover up his sordid deed. God accepted David despite the horrible deeds which he did. (Lest I be misunderstood, let me remind you that God did not accept David while he was involved in these sins. Rather, He forgave David when he repented.) Yes, David was a man just like me. He had human failings just like I have. If such a man could be described as a man after God’s own heart, there is hope for me.

3. Peter. The apostle Peter, you will recall, had similar moral faults to each of us. He was the one who denied his Lord three times in one night. In his denial of Jesus, he even denied Him with an oath and cursed (Mt. 26:69-75). Later, Paul had to rebuke Peter to his face because of hypocrisy at Antioch (Gal. 2:11-14). Peter was a man just like me. Yet, who has a question in his mind as to whether or not this man was saved?

4. Paul. This great apostle has inspired many of us to live godly lives. Yet, on the occasion when the men of Lystra sought to offer worship to Paul and Barnabas, the apostle said, “Sirs, why do ye these things? We also are men of like passions with you . . .” (Acts 14:15). Indeed, Paul testified that he buffeted his body and brought it into subjection in order to keep himself from being a cast away (1 Cor. 9:27). Any man among us can identify with his inner struggle against sin as depicted in Rom. 7. Yet, who doubts whether or not this great man was saved?

As I consider these men, I am made more confident of my own salvation. I do not mean to imply in this that I am as good as Elijah, David, Peter or Paul. I simply am reminded that these men were saved by God’s grace despite the fact that they had moral faults. God, in His wonderful grace, forgave these men when by faith they repented of their sins and sought His forgiveness. If I live in the same manner as they did, I too shall be saved by grace through faith.

God’s Care For Me

Another reason that I have confidence that I shall be saved is God’s provisions for me to stay saved. Though God will not protect me from sin or close His eyes to my sins, He has promised the following: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13). Notice the divine promises given to the Christian in this verse: (1) God will not allow any temptation to come upon me but such as is common to man. This verse reminds me that someone else has faced the very same temptation which I have faced and endured it successfully. I should not, therefore, think for a moment that my situation is somehow unique and, for that reason, that God will overlook my sin in it. No, my temptation is just like that which other men before me have faced. (2) God will not allow me to be tempted above my ability to bear. God knows just exactly what my tolerance for temptation is at any given moment in time. My ability to endure temptation is greater at this point in my life than it was when I was first baptized. Yet, God knows my ability to endure temptation at any given moment and will not allow me to be tempted above my ability to endure. Hence, there will never be a situation confront me in which I can legitimately say, “I just can not stand it any longer.” God is faithful to His promise and will not allow that situation to occur. He personally watches. over me to prevent any such temptation to come to me. (3) God will provide a way of escape for every temptation which comes to me. There will always be a way out of any temptation which comes to be. Satan is never able to back me up in such a corner that the only way that I can turn is to sin. God has promised me that this will never happen and my personal experience confirms this. Though I have sinned against God since becoming a Christian, I have not done so because of any deficiency in God’s grace. God has always made a way of escape for me, although I have not always chosen to use it.

Conclusion

These precious promises to me, however, assure me that I can be saved, if I want to be. I can live acceptably before God. I can live the life of the righteous and die and go to heaven. I can manifest that assurance that I am saved through God’s grace. There is no reason for me to lack confidence in my salvation, unless I have rebelliously chosen to turn my back on God. Short of that, I have every reason to rest assured that I shall be saved by grace through faith.

Truth Magazine XXII: 46, pp. 739-741
November 23, 1978