Truth Magazine

By Mike Willis

I have worshiped with a number of congregations in which I have heard the complaint that there was a lack of visitation among the members. Situations have been related to me in which families have been members of a congregation for as much as two years and have been invited into only one or two homes out of a congregation of two hundred people. The same problem exists among many smaller congregations. What usually happens is that each family becomes intimately associated with one or two close friends and are perfectly happy with associating with each other to the exclusion of all other saints. The old-fashioned virtue of hospitality is sadly missing among the saints in many congregations.

What Is Hospitality?

The Greek word from which “hospitality” is translated is philoxenos, a compound word composed of philos (love) and xenos (stranger) which means “love of strangers.” To understand what this virtue is, we need to study how hospitality was practiced during biblical days. Too, the social customs of those in the Middle East are enlightening as to what genuine hospitality really is.

When an Arab greets a stranger, he greets him with the saying, “My house is yours” as a part of his salutation. One of their proverbs was, “The guest while in the house is its lord.” Furthermore, the guest was inviolable. What that meant was that he could not be harmed while in the house of the host. Even if the guest was the host’s meanest enemy, so long as he was in the house no one could hurt him. The practice of hospitality is still held in high esteem among Arabian people.

With this background, let us look at some biblical examples of hospitality. When Abraham dwelt by the oaks at Mamre, he received a visitation from the Lord. Three men appeared to him while he dwelt there. When Abraham saw them, “he ran from the tent door to meet them, and bowed himself to the earth, and said, ‘My lord, if now I have found favor in your sight, please do not pass your servant by’ ” (Gen. 18:2-3). This shows us how Abraham practiced hospitality and, thereby, “entertained angels without knowing it” (Heb. 13:2). When these same men went to Sodom, they met Lot sitting by the gates of Sodom; he said, ” ‘Now behold, my lords, please turn aside into your servant’s house, and spend the night, and wash your feet; then you may rise early and go on your way.’ They said however, ‘No, but we shall spend the night in the square.’ Yet he urged them strongly, so they turned aside to him and entered his house; .and he prepared a feast for them, and baked unleavened bread, and they ate” (Gen. 19:2-3). As another case of an hospitable person, consider Job. When he was being charged with gross misconduct, he protested saying, “The alien has not lodged outside, for I have opened my doors to the traveler” (31:32).

From these biblical references and the knowledge of the customs in the Middle East, we can better understand what hospitality is; it is the receiving of strangers into our homes. “The hospitality of today, by which is meant the entertainment of friends or relatives, hardly comes within the Bib. usage of the term as denoting a special virtue” (International Standard Bible Encyclopedia, Vol. III, p. 1433). However, we see just how bad the situation is with reference to hospitality when we notice that many congregations are not even entertaining relatives and near friends, much less strangers!

Hospitality Is Commanded

The dedicated Christian has no choice as to whether he will practice hospitality or not. To practice hospitality is a commandment of God; hence, he can only choose to obey or to disobey. Let us consider some of the passages which speak of hospitality as a command. As one of the virtues by which we present our bodies as living sacrifices to God (Rom. 12:1-2), Paul said that Christians need to be “practicing hospitality” (12:13). Peter commanded, “Be hospitable to one another without complaint” (1 Pet. 4:9). The author of Hebrews wrote, “Let love of the brethren continue. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it” (13:1-2). When Jesus gave the parable of the separation of the sheep and goats, He showed that one’s treatment of the stranger was a determining factor in the eternal destiny of man. The saved person was the man who treated Jesus as follows: “I was a stranger, and you invited me in” (Mt. 25:35); the lost man was the man who treated Jesus as follows: “I was a stranger and you did not invite Me in” (v. 43). Of course, the one who treats his brother in the way described has treated Jesus that way. Hence, how we receive strangers will affect our eternal destiny.

Elders are to be “given to hospitality” (1 Tim. 3:2). Inasmuch as the elder is to be a man who has a goodly quantity of each of the virtues listed in 1 Tim. 3:1-8, he should be a man who habitually practices hospitality. He should be an example of an hospitable man. The elder who invites only his relatives and close friends into his home for his own social entertainment is not meeting this qualification! He is to be a man who invites the stranger (such as the member of the church who just moved into town or the person who was just recently baptized) into his home. Inviting one’s close friends into one’s house on Friday night to play cards is no special virtue.

The woman who can be put on the church roll for regular support must be one who has shown hospitality. Among the qualifications which the “widow indeed” must be able to meet are the following: “if she has shown hospitality to strangers, if she has washed the saints feet” (1 Tim. 5:10). In twentieth century life, we have grown to depend upon social security for support in our old age. We have nearly forgotten the role which the early church played in supporting aged widows. I’ fear that we have also forgotten at least some of the virtues which qualified the “widow indeed” to be placed on the church’s roll. Since the one who does the work of making the home fit to receive guests is the woman, this was one of the qualifications for a “widow indeed.” Christian ladies, how many of you are going to be qualified to be a “widow indeed” in this area?

How To Exercise Hospitality

1. Regularly. Inasmuch as being hospitable is a part of Christian living, the Christian should regularly practice hospitality. The Christian who does not invite people into his home is guilty of sin; he is disregarding a commandment of God just as surely as Adam and Eve were when they ate the forbidden fruit.

2. One to another. Peter said, “Be hospitable to one another . . .” (1 Pet. 4:9); hence, hospitality should be practiced within every local congregation. Paul commanded Christians to “rejoice with those who rejoice, and weep with those who weep” (Rom. 12:15). This demands a level of intimacy which cannot be had by greeting each other at the door on the days on which the church assembles for services and never seeing each other at any other time. Just saying, “Good morning! It’s good to see you out today!” is not sufficient contact with our brethren to be able to share their joys and sorrows. We need to get to know each other better than that. This will demand constant association with each other.

3. Without murmuring. Again, Peter said, “Be hospitable to one another without complaint.” Sometimes hospitality is practiced because no one else will do it. I have known of congregations who scheduled a meeting but had no one willing to “keep the preacher.” Finally, someone begrudgingly said, “No one else will keep the preacher, so I guess that I am going to have to do it.” That, my brethren, is not the proper kind of hospitality. Today, in our affluence, we simply put the preacher in a motel. Personally, I think that it is a move away from a virtue commanded by God (i.e. to practice hospitality) when so many saints within the congregations have such ample facilities to receive a brother who is a stranger into their homes. I consider my home most richly blessed by the opportunity to keep a visiting preacher for a week of gospel meetings.

4. Not for recompense. On one occasion Jesus said, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return, and repayment come to you. But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous” (Lk. 14:12-14). Too much of our hospitality is of the “theyhad-us-over-so-we-should-have-them-over” variety. This is not the kind of hospitality which Jesus asked of us.

Conclusion

Frankly, I have always found that inviting a person whom I am trying to convert into my home has been advantageous to winning that person to Christ. Too, new members of the congregation should be quickly received by the saints. Through this kind of reception of strangers, the Lord’s church can be aided in its growth. I cannot understand a situation in which a visitor goes away from the services of the Lord’s church feeling that the church was not friendly. If that happens, something is wrong, assuming that the visitor did not make a mad dash for the door.

Furthermore, let me add that the virtue of practicing hospitality does not belong to a select few in the congregation; it belongs to every saint. I say that because I have generally found that those who complain the loudest about the fact that no one has them over generally have no one over. Somewhere down the line, this complaining Christian is going to have to look at himself. Does he not have an obligation to serve just as much as any other saint? God did not send us to be served; He sent us to serve. Hence, if the congregation where you attend is not hospitable, quit complaining and get started doing something to correct the situation!

Truth Magazine XXI: 32, pp. 499-501
August 18, 1977

By William C. Sexton

It has been said that one can prove anything by the Bible. If such were true, then the book would not be worth anything to man. So, the charge is false. However, if one will take a part of it, twist, pervert, and distort, then it may appear to be such a book. Satan, of course should be expected to so misuse the book, and we see him so doing in Matt. 4:3, 6 in his attempt to lead the Son of God against His Father. However, the should be surprised to find one who claims to be a “believer in the Bible” to so misuse the Bible. Nevertheless, I suggest that we would do well to be on the look out for such misuse in our day. There is a group of people, who claim to be Bible scholars, who have no reluctance to saying that the Bible contradicts itself. In The Interpreter’s Bible, Vol. VII, page 8, we have these words, “There is also a strange contradiction in Luke’s account of the differing reactions in the mind of the spectators. In Acts 2:6 it is said that ‘the multitude gathered in bewilderment, for each heard them speak in his own language’; and in vs. 11, ‘We hear these men talking of the triumphs of God in our own languages!’ On the other hand we are told immediately afterwards that all were ‘amazed and quite at a loss. ‘What can it mean?’ they said to one another.” He who sees a “strange contradiction” in those words, seems to me, was looking for one, already having his mind made up that such was to be found there. His reading only confirms his preconception.

1. Many people want to live by only some of the words-those that satisfy them. However, we are told “The sum of thy word is truth” (Pas. 119:160). The KJV renders it, “thy word is true from the beginning.” The idea is the same as that expressed by Jesus, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). If the Bible is the word of God, then all of it harmonizes and when seen in its proper setting, it constitutes one complete whole-there are no contradictions. We need to be honest with ourselves, with the word of God and take all of it rather than some. If we feel that the word does indeed contradict itself, then we ought to be honest and say that we do not believe that it is the word of God. I truly have no respect for the man who claims to be a “believer” and at the same time speak of the Bible as having “contradictions.” I deny that it does, or that one can be found that a reasonable explanation cannot be offered for the apparent discrepancy.

2. By gathering the “sum” of what the Bible says on any and all subjects and properly arranging that sum total, one can see that there are no discrepancies. Also, by this method, one can understand what God would have man do to be saved and be fruitful in the service to God. One can, and many do, draw false conclusions from passages. The best way to avoid this, I believe, is to gather all that inspiration has said on the subject, then it can be seen that it all fits together perfectly. Many take the “faith” passages, without their associates, and conclude wrongly that one is saved at the poi~t of faith before and without baptism, which contradicts James (James 2:24). Such need not be; neither is such proof that the Bible does contradict. It only proves that many will believe what they want to, and take only that which fits in with their scheme. By taking Acts 2:36-41; Gal. 3:26-27; 2 Cor. 5:17 and other passages, one need not be in the dark about how to become a Christian.

3. By complying with all that the scriptures say relative to becoming a child of God and worshiping God and serving Him, one is living by the word of God, and thus he is alive spiritually (Acts 10:34-35; Rom. 8:10-17). He can know “of the doctrine” (J4, 7:17). However, if one is not willing to do the will of the .father (Matt. 7:21), then he can and will be satisfied to continue in disobedience (2 Thess. 2:10-12). We will have trouble with saying and doing not (Matt. 23:3), but if we do riot try to do what we preach, then we condemn ourselves and are not deserving of being heard.

So, in regard to your activities and dour treatment of the Bible: are you taking the sum of it, or, are you trying to get by with reading, believing, ~and obeying only some of it? If the latter, then I pray that you will understand that you are stopping short of the mask, and when the “deeds” are judged, you will come up short. If we make that mistake, we will have an awful lone time to think about it, but no time to correct it. Which is it?

Truth Magazine XXI: 32, p. 498
August 18, 1977

By P. J. Casebolt

Introduction

For the past several years I have watched the Lord’s work in the Philippine Islands with special interest, since I spent several months there at the close of World War II. About three years ago I began making plans to return,. after having received an invitation from brethren there to preach the gospel in their country. During the month of April, 1977, those plans were translated into reality. Others will make a more detailed report, but I would like to share my impressions of the work there with all who may be interested.

Originally, Brother Wallace Little and I planned to go this year. Later, he had the opportunity to go for an extended stay, so preceded tme by about two months. Keith Burnett also decided to go, but had returned to the U.S. by the time I arrived in the Philippines. Meantime, Brother James Puterbaugh was invited to teach some classes designed especially for preachers, and decided to spend about one year with the Filipino brethren for this purpose.

“I Lie Not” (2 Cor. 11:31). I have often wondered why Paul had to make this statement several times in his epistles. Would not the brethren believe an apostle of Christ? I think I understand his position a little better now. I hesitate to tell brethren some of the things which I saw, heard, felt, did, and some of the things done to me, for fear they will not believe me. If I tell in detail about some of the hardships experienced by Filipino brethren and the Americans who go there to preach, some will think I am complaining. If I tell about the remarkable growth of the Lord’s work in that country, some may think I am boasting. All I can say is, “I lie not.” Those who know me will believe me; those who do not will just have to go and see for themselves.

“We Thanked God, And Took Courage” (Acts 28:15). Regardless of how self-disciplined one may be, there is always a feeling of loneliness when loved ones are left behind, and the uncertainty of a venture lies ahead. There is nothing quite like a Filipino welcome to make one feel that his efforts are not in vain. Even when we know the Lord is with us as He has promised, the sight of faithful brethren brings a lump to the throat and tears to the eyes. With all our conveniences here in America, we feel so self-sufficient that the companionship of good brethren is not appreciated, I fear. Maybe a few hardships would cause us to depend on God and our good brethren a little more.

“I Know Thy Poverty” (Rev. 2:9). I only know of one brother in the Philippines who owns an automobile, or has access to one. It is an old model (1962), and the good brother put it at our disposal while we were in the Manila area. Most places of worship I visited were of bamboo or rough wood frame, open at the sides, with thatched roof and dirt floors. But, the brethren are rich in faith, zeal, and self-sacrifice. Their main concern, and ours, is not for comfortable places of worship, but for the well-being of the inward man. Both we and they are emphasizing the preaching of the gospel above all else. Let those of us in our comfortable buildings make certain that some do not “rise up in judgment” and condemn us (Mt. 12:41,42).

“Fellowship In The Gospel” (Phil. 1:3-7). May God bless those who have had fellowship with us in the preaching of the gospel. In my own case, I did not have to beg brethren to support the gospel. They asked me to let them participate in the work, when they heard I wanted to go. There are many places where the gospel needs to be preached, but I can say to those who have had a part in the Philippine work that they have done well to communicate with those who preach the gospel there.

“God That Giveth The Increase” (1 Cor. 3:7). There are many able preachers of the gospel in the Philippines. Two of these, Brethren Tibayan and Hayuhay, traveled with us extensively, Others prepared the ground, helped to sow the seed, and watered that which had been sown. About two hundred and thirty souls were baptized into Christ as a result of our combined efforts. I say about because people are obeying the gospel and congregations are being established at such a rate that it is impossible to keep an accurate count. Several liberal brethren confessed error, including one preacher. One debate was conducted, and arrangements are being made for two more. We made a special effort in our sermons to strengthen the brethren in the faith. It is a wonderful experience to lose track of the number being baptized, and not to wonder who is responsible for their obedience. God gave the increase, so give him the glory through Christ and the church. (Eph. 3:21).

“I Have Somewhat Against Thee” (Rev. 2:4). The Filipino brethren are not perfect. Neither were the Ephesian brethren. Nor, are we American brethren perfect. Some American preachers are not without fault in matters of doctrine and morals. The same standard applies to all. We tried to apply this same measure to our Filipino brethren (2 Cor. 10:13, 14). They want, and for the most part, appreciate our help. We learned of some who had sinned in word or in deed, and tried to help them make corrections. But, these were few in number indeed, compared to those who are making a sincere effort to save their souls and go to heaven.

“A Second Benefit” (2 Cor. 1:15). Many are benefitted directly and indirectly by their involvement in the Philippine work. The Filipino brethren are encouraged. The preachers who go are better because they went, and should be of more benefit to the brethren when they return home. Congregations and individuals who have fellowship in the work are encouraged. Others may be provoked to good works by these examples, and God is glorified (2 Cor. 9:2, 13).

But, I believe there is a second benefit if we will pursue it. I was personally able to make several contacts on the plane while traveling to and from the Philippines, that resulted in prospects to be pursued here in the United States. Many Filipinos or their relatives live in America, and many of our fellow travelers on these flights were in the process of going home or visiting friends and relatives. Most will gladly give you their own name and address, or that of a friend or relative. They seem to appreciate a tract or any other information concerning the Lord’s church. Maybe we can convert our neighbor through contacts that began ten thousand miles away.

“I Give My Advice” (2 Cor. 8:10). Having spent several months in the Philippine Islands, I was not a complete stranger to the people and their customs. I feel I know them better now, and am better acquainted with the situation there pertaining to the Lord’s work. Others also have valuable information and advice, including the Filipino brethren themselves. Here is mine:

The day has passed when American preachers can visit all the churches in the Philippines on one trip. We need to try concentrating on definite areas, which generally would mean islands. We need to emphasize the training of Filipino brethren to carry on the work, which is being done. Not every American preacher is suited for this work. Any who would think it is a vacation, or a short-cut to fame and prominence will do themselves and the work there a favor by staying home. One needs to be prepared mentally and physically for this effort. To those who are faithful, able, suited for this kind of work, and invited by the Filipino brethren, I say “Go.” If I can be of any help to those who would contemplate going, or to congregations interested in sending someone, I will do what I can. May the gospel have free course, and be received in all the world, as it appears to have been in the Philippines.

Truth Magazine XXI: 31, pp. 492-493
August 11, 1977

By Ron Halbrook

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16). We must understand God’s great love and how to receive it. We must understand that grace, faith, and obedience save. Even those who are already saved need reminding (2 Pet. 1:13-15; 3:1-2). We either will remember or else neglect the great principles of our salvation. Neglect spells disaster. “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip” (Heb. 2:1). Under Moses’ law, “every transgression and disobedience received a just recompense of reward;” but we live under a far better covenant with better promises. Does that mean God will be more lax with our neglect? To the contrary, if those under a less perfect covenant were surely punished, “how shall we escape, if we neglect so great salvation” under the perfect law of liberty (Heb. 2:23)?

God said of Israel, “My people are destroyed for lack of knowledge . . seeing thou hast forgotten the law of thy God, I will also forget thy children” (Hos. 4:6). We, too, will be destroyed as the distinctive people of God if we forget the great principles of our salvation! “Ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls” (Jer. 6:16). Truth must stand out clearly from error. God’s truth must be preached and practiced in its distinctive nature in order for people to be drawn unto Himself. Both for our own sake and the sake of others, we must demand nothing less than the sound doctrine of the certified Gospel. “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:16).

God’s grace saves in that the Father purposed or planned salvation, the Son died on the cross for our sins, and the Holy Spirit revealed the message of grace. Our faith saves as it activates obedience. How does obedience save?

Grace, Faith, and Obedience Always Necessary

In every age of God’s dealings with man, grace, faith, and obedience have been necessary for salvation. In the Patriarchal Age, “by faith Abraham . . . obeyed” (as did all the characters of great faith listed in Heb. 11). When Abraham brought his son as an offering according to God’s command, God said that not only would He “multiply thy seed,” but also “in thy seed shall all the nations of the earth be blessed.” Notice carefully the next words: “because thou hast obeyed my voice” (Gen. 22:15-18). Had Christ not come, not even Abraham could have been saved. Thus, Abraham’s obedience was necessary for his own salvation, as well as necessary for the unfolding of the divine plan to save us all. In Genesis 26:1-6, God reminded Isaac of these promises given “because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” In this context, God had just told Isaac not to go into Egypt but to remain in Gerar. Following the reminder concerning Abraham, the text records Isaac’s obedience to God’s command: “And Isaac dwelt in Gerar” (Gen. 26:6). That is the nature of true faith.

During the Mosaic Age, God constantly pled with the nation of Israel to obey Him. Obedience was NECESSARY! Moses warned the people near the close of his life that they must obey God’s covenant-making no change in it at all (Dent. 4:1-2). Even if they should disobey and be sent into captivity, if they will turn back to God “and shalt be obedient unto His voice,” God would show mercy again (4:29-31). This shows God’s mercy is conditional on obedience, yet obviously shows as well that His mercy does not depend on a record of sinless perfection. If it did, there would be no hope of a return to His mercy on any conditions. It also shows God would not continue to show mercy to those who continued in sin-they had to meet the conditions, had to obey to obtain mercy. Mounts Ebal and Gerizim were appointed as perpetual witnesses to the conditional nature of God’s blessings: “Behold, I set before you this day a blessing and a curse; A blessing if ye obey the commandments of the Lord . . . And a curse if ye will not obey the commandments of the Lord” (Dent. 11:2629).

The necessity of obedience may be traced throughout Israel’s history. God chose Saul for king when he would obey, rejected him when he would not; this was then recorded as a constant lesson to later generations. Saul tried to excuse his disobedience as “pious.” He spared some of what should have been destroyed, but spared it “to sacrifice unto the Lord.” Such false piety will not excuse disobedience: “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice . . . Because thou hast rejected the word of the Lord, he hath also rejected thee from being king” (1 Sam. 15). God sent prophets with this constant plea: Obey! Isaiah pled for the people to be “willing and obedient” in order that “your sins . . . shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa. 1:18-20). God reminded His people through Jeremiah that He had sent many prophets “rising early and protesting, saying, Obey my voice” (Jer. 11:1-8).

Obedience is still required in “the day of salvation,” the Gospel Age (2 Cor. 6:2). “The just shall live by faith” (Rom. 1:17). We must enter our relationship with God by obedient faith. We must maintain our relationship with God by obedient faith. Jesus taught, “He that doeth the will of my Father” shall enter “the kingdom of heaven” (Matt. 7:21). Paul was sent out as an apostle “for obedience to the faith among all nations”; through such inspired men, God gave “the revelation of the mystery . . . to all nations for the obedience of faith” (Rom. 1:5; 16:26). Paul thanked God for all who “obeyed from the heart that form of doctrine which was delivered you,” but regretted that among the Jews “they have not all obeyed the gospel” (6:17; 10:16). Through the Gospel, God seeks to bring “into captivity every thought to the obedience of Christ” (2 Cor. 10:5). Those who have been saved by grace are “created in Christ Jesus unto good works” (Eph. 2:10). In the end of time, Christ will return “taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:8); in the meantime, God’s people must continue to “obey . . . our word by this epistle,” Paul warned (3:14). Peter said to Christians scattered in many regions, “Seeing ye have purified your souls in obeying the truth,” and he made it plain they were to conduct themselves “as obedient children, not fashioning yourselves according to the former lusts” (1 Pet. 1:22,14).

Everywhere the New Testament makes plain the necessity of obedience. It is necessary in order both to enter and maintain a proper relationship to God.

How Obedience Saves

How or why does obedience save? How does it fit in God’s eternal purpose? In the first place, obedience saves because salvation is conditional. This principle can be seen in the Mosaic Age. When Israel came into the Promised Land, God gave them Jericho as a gift (Josh. 6:2); yet to receive it, they had to march around the city as God required. “By faith the walls of Jericho fell down, after they were compassed about seven days” (Heb. 11:30). Reception of the gift was conditioned on obedient faith. When Israel settled in the land, God appointed Mounts Ebal and Gerizim as perpetual reminders of this principle. He promised a blessing “if ye obey” and a curse “if ye will not obey.” That word ‘Ff” makes the promises conditional. In the Gospel Age, sinners are commanded to believe and be baptized to be saved (Mk. 16:16). Christians are “created in Christ Jesus unto good works”-thus they must continue to walk “as obedient children” (1 Pet. 1:14). Meeting the conditions for a gift does not earn, deserve, or merit anything. That is a primary point missed by denominations and brethren who have drifted into denominational thinking.

Secondly, obedience coupled with faith demonstrates our reliance on God. The majority of the religious world believes obedience to God is an effort of man to rely upon himself-which completely misses the point! When Israel obeyed God’s command to march around Jericho for seven days, Israel demonstrated reliance on God. They did not attack the city and fight after the normal manner (Josh. 6:lff). When Naaman dipped in the Jordan River seven times, he demonstrated his reliance on God’s command and will and wisdom; therefore, “his flesh came again like unto the flesh of a little child, and he was clean” (2 Kgs. 5:1-14). When Naaman obeyed God, he was not relying upon himself. So today, “we walk by faith, not by sight” (2 Cor. 5:7). God’s ways and thoughts are far above ours (Isa. 55:89). To lay aside our opinions, ways, and desires, to obey God’s word, demonstrates reliance on Him.

Thirdly, obedience glorifies God. When Nadab and Abihu offered strange fire on the altar which God had not commanded, fire from heaven destroyed them. Why? God said, “I will be sanctified . . . I will be glorified” (Lev. 10:1-3). Men may be very pleased and impressed with their own efforts to serve God, but such does not glorify Him. In Numbers 20:7-12, Moses not only spoke to the rock to bring forth water as God commanded, he also struck it with a rod. He intended no disrespect to God, but did it in “pious indignation” at the rebelliousness of Israel. Still, God charged him with unbelief in this instance and pronounced punishment upon him. God said Moses did not “sanctify me in the eyes of the children of Israel.” Had Moses obeyed exactly, God and His word would have been glorified in the sight of Israel. Anytime men accept God’s way and set aside their own ways, God is glorified. It is the nature of the Gospel to glorify God through the obedience of men. 1 Corinthians 1 argues that when men searched for God by their own wisdom and could not find Him, God revealed the Gospel as His own wisdom and power unto salvation. “That no flesh should glory in his presence . . . according as it is written, He that glorieth, let him glory in the Lord” (vv. 18-31). Likewise, Ephesians 1 presents the eternal purpose of God for salvation. That purpose is “according to the good pleasure of his will, to the praise of the glory of his grace . . .” (vv. 5-6).

Obedience saves because salvation is conditional, because it demonstrates reliance on God, and because it glorifies God. If there is any salvation without obedience, it is unrevealed, unknown, and unknowable to man.

Some Things Not Involved In Salvation By Obedient Faith

The subject of obedience has been so badly misunderstood that it might help to point out some things not involved in salvation by obedience. (1) We are not saved by virtue of our never sinning. Abraham lied, Moses struck the rock, and David committed adultery. Coming to God as sinners (not as men who never sinned), they knew the blessedness of forgiveness (Rom. 4:1-8; Ps. 32). They came by faith and in obedience. God forgave. As many times as they sinned, they could come to God by obedient faith for forgiveness. The point is that we must meet God’s conditions for forgiveness when we sin.

(2) No one is saved by any magical power in the act of obedience. There was no magic in the waters of Jordan nor in the act of dipping when Naaman’s leprosy was cleansed (2 Kgs. 5). Had there been such, every leper in the Middle East would have dipped for cleansing in Jordan or hawkers would have bottled up and sold the water for a fortune! The same water that destroyed the wicked in the days of Noah, saved Noah-neither case involved magic incantations or actions. Since Noah had obeyed God in building the ark, the water lifted the ark above all the death and destruction: ” . . . eight souls were saved by water. The like figure whereunto even baptism doth also now save us” (1 Pet. 3:20-21).

(3) Men are not saved by any merit or goodness in the mere form of outward obedience. The prophets constantly rejected such an approach. “When ye make many prayers, I will not hear: your hands are full of blood” (Isa. 1:15). John, the forerunner of Christ, in preparing the hearts of men for Christ, rejected all such attempts to fool God. “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance” (Matt. 3:7-8). Paul warned against such thinking in the Gospel Age, “They profess that they know God; but in works they deny him . . .” (Tit. 1:16). Some are described as “having a form of godliness, but denying the power thereof: from such turn away” (2 Tim. 3:5).

(4) Obedience does not save on the grounds that it earns, merits, or deserves God’s favor in any way. Salvation is conditional, but we could never repay the debt of love we owe. After we meet every condition God gave, we still cannot make ourselves worth the price paid: the blood of Christ! “When ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Lk. 17:10).

(5) We cannot be saved by obeying just anything. God’s own plan, including its commands, excludes every thing else (Eph. 2:8-9). Some people are more meticulous in keeping “the commandments and doctrines of men” than God’s people are in keeping His will. Often, the ordinances of men “have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh” (Col. 2:22-23). Salvation is not promised by God in such practices; rather, Christ Himself warned in regard to such practices, “Every plant, which my heavenly Father hath not planted, shall be rooted up” (Matt. 15:13). Men cannot create for themselves a ground of righteousness, no matter how “pious” they may be in it; “but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Tit. 3:5).

Every sinner needs to face this question, “Are you obeying God?” Every Christian needs to face this question, “Are you continuing to walk ‘as obedient children’?”

Truth Magazine XXI: 31, pp. 489-491
August 11, 1977