Truth Magazine

By Bob Felkner

I am presenting this material in response to a book by Joe T. Odle, entitled, Why I Am A Baptist. The book contains sermons, testimonies, and articles by “Representative Baptists.”

The fact is, I used to be a Baptist. I grew up in an area which was predominately Baptist. I was born in Waco, Texas, the home of a large Baptist University. My mother and father are Baptists; my brothers are Baptists; my sister is a Baptist; their spouses and children are Baptists; my grandmother and grandfather were Baptists; my aunts, uncles, and cousins are Baptists; many of my closest friends are Baptists, and I want to tell you plainly, that I love those Baptists. In fact, that is the reason I am so motivated to expose the error of Baptist doctrine.

“Camelites”?

Historically, Baptists have been at odds with Christians, During the last century, there were many heated controversies between members of the Baptist Church and members of the church of Christ. Various remarks in Odle’s book show that Baptists still have strong feelings against the things we teach. An unfortunate practice among Baptists is to resort to prejudicial name-calling. This is done on page twenty-one of the book where the term “Campbellite” is employed. I used to think that the “Camelites” had something to do with camels. I certainly agree with the statement on page sixty, which says, “we must go . . . beyond Alexander Campbell . . . . ” Since the sermon on page fifty-three mentions the Church of Christ, I feel an even stronger obligation to review Baptist doctrine and expose its falsehood. Members of the church of Christ believe that there is only one church, and that is the one which Jesus promised to build (Matt. 16:18), Just any old church will not suffice. If we are going to be saved, we must be members of the true church that Jesus purchased with His blood (Acts 20:28). We cannot assume that “one church is as good as another.” A church that practices false doctrine is not as good as a church that practices the doctrine of Christ. Sincerity is not enough to save your soul. Listen to one of the Baptists: “I cannot accept the theory that it makes no difference what one believes, just so he is sincere, or that one church is as good as another. I can think of no other realm in which we would take that position” (Odle, p. 60).

Church Membership

Although Baptists claim they find their doctrine in the New Testament, I disagree. When they practice Baptist doctrine, they are rejecting the doctrine of Christ. “To the Baptists the New Testament and the New Testament alone, must be the one and final authority for all they do and preach” (Odle, p. 94). However, when we compare Baptist doctrine to the New Testament, we find no support for the Baptists. That is why I am not a Baptist.

I want to provide a few specific examples that will show the difference between being a Baptist and being a Christian. I want to show you why I am not a Baptist.

I am not a Baptist because Baptists are wrong when they say a person can be saved outside the New Testament church. “Dr. Buell Kazee says, ‘Baptists believe that all who repent toward God and put their faith in the Lord Jesus are saved, anywhere, everywhere, under any condition, without church membership, without baptism, in any church or denomination, or with any kind of baptism'” (Odle, p. 99). In essence, Baptists teach that a man can be saved without church membership. I will expose this error by showing that church membership is required.

On the day of Pentecost, those who received the word and were baptized were added to the church, for the church consisted of the saved. Those who remained outside the church were not Christians, and they did not have the benefits of Christ’s blood. Remember, He purchased the church with His blood, and that is why we must be members of it (Acts 20:28). Without church membership, we are without the blood of Christ. From the scriptures we learn that there is only one body and we are baptized into that body (Eph. 4:4; 1 Cor. 12:13). That one body is the spiritual body of Christ, and we must be in that body to be saved. It is true that we are saved by faith in Jesus Christ, but we are not saved by “faith only.” Take a good look at Galatians 3:26-27: “For ye are all sons of God, through faith in Christ Jesus. For as many of you as were baptized into Christ did put on Christ.” This passage teaches that those who had an active faith were baptized into the spiritual body of Christ. Romans 6:3 says: “Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?” Baptism puts us into the body of Christ and into the benefits of His death. When we are baptized into Christ, we become new creatures who are free from sin (2 Cor. 5: 17).

When we are baptized into the one body, which is the body of Christ, we are then members of His church. A little logic will clarify this truth:

The church is the spiritual body of Christ – Col. 1:18.

We must be in the spiritual body of Christ to be saved.

Therefore, we must be in the church to be saved.

The one body is the church – Eph. 4:4; Col. 1:18.

Christ is the savior of the body – Eph. 5:23.

Therefore, He is the savior of the church.

From the scriptures we see that one must be a member of the New Testament church in order to be saved. Baptists teach that a man can be saved “without church membership,” and that is why I am not a Baptist.

Baptism

Another reason I am not a Baptist is because Baptists are wrong when they say that baptism is not essential for salvation. Let us again compare Baptist doctrine with the doctrine of Christ. “Baptism, to the Baptist, has nothing to do with making a person a Christian, but when a person is baptized it is to proclaim to the world that he is a Christian” (Odle, p. 105). Our Lord speaks to us today through His inspired word, which says, “baptism doth also now save us” (1 Pet. 3:21). There are many things which save us. We are saved by the grace of God (Eph. 2:8); we are saved by faith in Jesus Christ (Rom. 5:1); we are saved by the blood of Christ (Rev. 1:5), and we are saved by baptism (1 Pet. 3:21). But in an attempt to defend their false doctrine, Baptists will explain that baptism is “not the putting away of the filth of the flesh, but the answer of a good conscience toward God” (1 Pet. 3:21). Evidently, they think we have never noticed the rest of that passage; but we have, and we know that the purpose of baptism is to take away the filth of the soul, and not “the filth of the flesh.” Baptists will also say that the purpose of baptism is to “have a good conscience toward God.” But if you understand the scriptures, you cannot “have a good conscience toward God” while you are still in your sins. That is why baptism is essential, because baptism is “for the remission of sins” (Acts 2:38). When a person is baptized, he is indicating his desire to “have a good conscience.” When he is baptized scripturally, he becomes free from sin, and that is when his conscience is made clear. He can then go “on his way rejoicing” (Acts 8:38-39). If a Baptist preacher had preached to the Eunuch, he would have had him rejoicing two or three weeks before his baptism.

Another good example is that of the jailor. He was baptized for the remission of his sins, and his conscience was clear. It was after his baptism that he “rejoiced greatly” (Acts 16:33-34). There is no doubt about it, “baptism doth also now save us.” Jesus expressed the same truth when He said: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:16). As they do with 1 Peter 3:21, Baptists like to ignore the first part of this passage and emphasize the latter part. This is done in an attempt to e-emphasize the essentiality of baptism. But the first part of the statement is clear enough to show that every man must believe in Christ and be baptized to receive the forgiveness that is in Christ. Certainly, there would be no need of baptizing an unbeliever. To be valid, belief must precede baptism. When Baptists begin losing the argument about the meaning of this verse, they will assert that it is a spurious text. Although two of the oldest and best manuscripts do not include Mark 16:920, it is imperative to observe the positive evidence. “In favor of Mark 16:9-20 there are a host of witnesses: the Alexandrian Manuscript, the Ephraern Manuscript, Codex Bezae, other early unicials, all late unicials and cursives, five old Latin authorities plus the Vulgate, the Old Syriac manuscript, the Syriac Peshitta version, and many other versions. Besides, there is a plain statement from Irenaeus (early Christian writer) which clearly shows the existence of Mark 16:9-20 in the second century and the belief that Mark was its author” (Neil R. Lightfoot, How We Got The Bible, p. 38).

Baptists say: “Baptism has nothing to do with salvation” (Odle, p. 53). They contend that “baptism is not essential for salvation” (Odle, p. 107). However, the passages we have already cited disprove the Baptist position. In addition, Acts 2:38 declares: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” Look at the obvious conflict between Baptist doctrine and the Bible. Baptists say, “baptism is not essential for salvation,” but the inspired writer of the New Testament says baptism is “for the remission of sins.” Now, which one should we believe? I chose to believe the inspired writer, and that is why I am not a Baptist.

Baptists say that baptism “identifies one with a movement. This is the exact reason Christ was baptized. Baptism, for him, was not to wash away his sin – he had committed no sin” (Odle, p. 53). Since Christ had committed no sin, we cannot compare our baptism with His. We have committed sin; therefore, we should be baptized for the same purpose as sinners during New Testament times. Saul (Paul) was a sinner who was told to be baptized. But what was the purpose of his baptism? Was it to identify him with a movement? Did Ananias tell Saul to “arise, and be baptized, and identify with a movement”? Certainly not! Then what did he say? What was the purpose of Saul’s baptism? Ananias told him to “arise, and be baptized, and wash away thy sins, calling on his name” (Acts 22:16). In this statement, we see the purpose of baptism; it is to “wash away thy sins.” During all the years that I was a Baptist, I never heard a Baptist preacher quote that verse. I have never heard a Baptist say, “arise, and be baptized, and wash away thy sins,” and that is another reason why I am not a Baptist.

Baptists claim: “Baptism is not an obligation, it is an opportunity” (Odle, p. 53). In contrast to Baptist doctrine, the Bible teaches that baptism is a command that must be obeyed. When Peter preached to the household of Cornelius, “he commanded them to be baptized” (Acts 10:48). Baptists say it “is not an obligation,” but the Bible says it is a command. You should readily see why I am not a Baptist. (Continued Next Issue)

Truth Magazine XX: 49, pp. 775-777
December 9, 1976

By Franklin Burns

Although the entire Bible is God’s word, yet only the New Testament is God’s law to man today. The old law was blotted out and nailed to the cross of Christ (Col. 2:13-14).

Jesus Lived Under the Law

If the law of Moses was not done away until the death of Christ, it is evident that Jesus lived his entire life under the law. Since that is true, it is not surprising that He said to one who had asked what to do to inherit eternal life, “What is written in the law? How readest thou?” (Luke 10:25-26). Jesus then quoted from the Ten Commandments in answer to the rich young ruler’s inquiry about what to do to have eternal life (Matt. 19:16-29, Mark 10:17-30, Luke 18:18-30). Jesus did so because Moses’ law was binding at the time, but this does not prove the law of Moses is still in effect today.

Disciples Were Told to Wait

In His teaching Jesus set forth many new principles and contrasted His law with the law of Moses to show its superiority (Matt. 5:21-48). Shortly before His final ascension into heaven, He told His disciples, “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). He also said, “But tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49).

Jesus did not preach His new law of pardon during His earth life, nor did He allow His disciples to preach it until an appointed time after His death. The time when they were “endued with power from on high” was to be the appointed time.

Power Received on Pentecost

After Jesus arose from the dead, He talked with His apostles about the coming kingdom. “And He said unto them, it is not for you to know the time or the seasons, which the Father hath put in His own power, but ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth” (Acts t:7-8). In verse five of the same chapter He said, “Ye shall be baptized with the Holy Ghost not many days hence.”

Since they were to receive power when the Holy Ghost came, the time of the descent of the Holy Ghost on the apostles must have been the appointed time when they were to begin preaching that the new law was then in effect. Jesus said that the Holy Spirit would be sent not many days after He was talking with His disciples on the day of His ascension to heaven (Acts 1).

In Acts 2, we have a record of what happened about ten days later on the day of Pentecost: “And when the day of Pentecost was fully come, they were all with one accord in one place, and suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. But Peter, standing up with the eleven lifted up his voice, and said unto them, ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words, for these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel, and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, and on my servants and on my handmaidens I will pour out in those days of my Spirit, and they shall prophesy” (Acts 2:14, 14-18). The appointed time had come!

The Beginning of Christ’s Kingdom

Jesus had said on one occasion, “Verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power” (Mark 9:1). Later the apostles asked if He would “restore the kingdom to Israel” while He was then with them; He said that they did not then have power but would receive it after the Holy Spirit came upon them (Acts 1:6-8). These statements imply that the kingdom would be established when the Holy Spirit came bringing them the necessary power. Since the Holy Spirit came on Pentecost, that is evidently the birthday of the kingdom of Christ, the church. It was then that the new law became effective.

Christ’s Executors

Jesus had told Peter, “And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matt. 16:19), The other Apostles were to have this power, too (Matt. 18:18). Peter delivered the sermon on Pentecost, “Standing up with the eleven” (Acts 2:14). Christ, the testator, made a testament or will which could not go into effect during his life (Heb. 9:16-17). His apostles were His chosen executors of the new covenant; or, to change the figure of speech, they were His personal ambassadors as He took the throne of glory (2 Cor. 5:20).

After His death, Peter, the executor, “read” the will. What Peter said was that which the Holy Spirit guided him to say, which was the words of Jesus. This guidance has been promised by Jesus: “But the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance. whatsoever I have said unto you” (John 14:26). When the will was “read” it became effective, thus starting the church of God’s family or kingdom on earth.

Truth Magazine XX: 49, pp. 774-775
December 9, 1976

By Warren E. Berkle

Though the subject of this article is not very pleasant for everyone, it is necessary as a warning for all. Honest Bible students will admit that Satan’s power no longer involves demon possession (as some of our age seem to think), but it is still a fact that Satan is at work today. His aim is to “do us in” spiritually, and separate us from God. So, if we treasure our souls and want to remain in fellowship with God, we will endeavor to familiarize ourselves with the activity of Satan (1 Pet. 5:8; Eph. 4:27; 6:11; Jas. 4:7).

Presently, we shall direct our attention to what we are calling “The Platform of Satan.” Candidates in the political arena have their “platform” composed of promises and aims; through these platforms they inform us of what they will do for us, if elected. Satan, too, has his platform, composed of his promises of what he will do for us-or, DO TO US! Three major planks in his platform are worthy of our consideration.

Satan Will Continue Our Assumptions!

Every time we assume something to be true or false without any sound basis for our conclusion, Satan is on the spot to confirm our assumptions. An “assumption” is something we take for granted, or suppose without any evidence or proof; we are really not sure, we just “think” that this is the way it is.

When we get into this habit of assuming with reference to our spiritual lives, we are sealing our own doom. Our eternal destiny ought to be built upon something stronger and more dependable than mere guesswork. Yet, the religious lives of a substantial number of people are predicated almost entirely upon assumptions. Assumptions that baptism is not necessary; assumptions about the amount of time one has left to change; assumptions concerning what folks think they can get by with; and many other assumptions of equal danger.

Friend, are you making numerous assumptions with reference to your spiritual life today? And, are you allowing Satan, through his various devices, to confirm those assumptions? The eternal destiny of our souls should be built upon the promises of God, not the guesswork and speculation of mere men.

Satan Will Comfort Us In Sin!

Ordinarily, being in sin is not a very comfortable place to be! The Bible says that the sinner is dead (Eph. 2:1), lost (Luke 15:24), condemned (John 3:36), without hope (Eph. 2:12), and at enmity with God (Rom. 5:10). If we believe what the Bible teaches about the peril of the sinner, we will surely be uneasy in that condition and will seek redemption through faith in Christ.

But then Satan comes along and says, “It’s just not all that bad!” Satan speaks to us through the vain philosophy and “new insights” of human wisdom in his attempt to lessen the impact of what the Bible says about sin. “It’s just the result of your background . . . it’s not your fault . . . it’s involuntary . . . you really don’t make any choices!” On and on, he continues to comfort those who are living in sin. That is part of Satan’s platform; that is what he will do to us, if elected!

Why does he comfort us in sin? He is afraid that if we find out about our deplorable condition of sin, we will do something about it, and he will lose a patron.

Satan Helps Us Plan Ahead

“One of these days, I’m going to start teaching the gospel to my friends and neighbors . . . One of these days, I’m gojng to obey the gospel . . . One of these days, I’m going to begin a regular program of Bible study.” Sound familiar? Perhaps Satan has helped you plan ahead?

Anytime we do not want to do what we ought to do ioday, Satan is present to help us plan ahead. He is always willing to help us put off until tomorrow what ought to be done today (based upon the assumption that there will be a tomorrow). He knows that tomorrow may never come!

Conclusion

So that’s part of Satan’s platform; that’s what he will do to us, if we allow him the room to operate in our lives. But if we will resist him, he will flee. A candidate noi elected cannot carry out his platform!

Now, shouldn’t we give the Lord “equal time?” Here’s what the Lord will do for us, and His platform is infinitely more appealing.

“The Lord is my shepherd, I shall not want. He makes me lie down in green pastures; He leads me beside quiet waters. He restores my soul; He guides me in the paths of righteousness for His name’s sake. Even though I walk through the valley of the shadow of death, I fear no evil; for Thou art with me; Thy rod and Thy staff, ,hey comfort me. Thou dost prepare a table before me in the presence of my enemies; Thou hast anointed my head with oil; My cup overflows. Surely goodness and lovingkindness will follow me all the days of my life, And I will dwell in the house of the Lord forever” (Psalin 23, N.A.S.B.).

Consider the platforms, and register your vote!

Truth Magazine XX: 49, pp. 773-774
December 9, 1976

By Cecil Willis

In our last article we studied a case of non-conversion. Two weeks ago we studied the conversion of the three thousand (Acts 2). So this week we would like to invite your attention to the inspired statement of the conversion of the Samaritans. The city of Samaria was located approximately thirty-six miles north of the city of Jerusalem. During the the time when Israel was divided into the ten tribes and the two tribes, into Israel and Judah, Samaria was the capital of Israel. The Samaritans in our Lord’s day were of mixed origin. They were not of pure Jewish lineage. They were part Assyrians, and part Jewish. So the Jews had nothing to do with Samaritans. So bitter did the Jews feel toward the Samaritans that if they needed to go from Judea to Galilee, rather than pass through Samaria which lay directly between these two provinces, they would cross the Jordan River, go north on the east side of the River, passing through Perea, and then cross the River again to enter Galilee. They did not want to become “contaminated” with those “filthy” Samaritans. But the blessed Gospel of Jesus Christ taught the disciples of the Lord that the Samaritans had as much right to the blessings of the Gospel as did the Jews.

Occasion of Phillip’s Preaching

In studying the conversion of the three thousand, we were studying the beginning of the church in the city of Jerusalem. After the disciples had tarried in the city of Jerusalem for a while, seemingly instigated by the plain, hard preaching of Stephen, a great persecution came upon the earth. “And there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad through the regions of Judea and Samaria, except the apostles. And devout men buried Stephen, and made great lamentation over him. But Saul laid waste the church, entering into every house, and dragging men and women committed them to prison” (Acts 8:1-3). The persecution became so intense in Jerusalem that it became necessary for the disciples to depart from Jerusalem, as we learn from the passages just cited. But when the disciples left Jerusalem, they left to go elsewhere preaching the word. Acts 8:4 says, “They therefore that were scattered abroad went about preaching the word.” This persecution made possible the dissemination of truth elsewhere.

It is always unfortunate, disappointing and sad to see it necessary to discontinue services in any locality, whether the discontinuance be due to persecution which necessitates fleeing, or to the disciples taking up residence in another locality. But the departure from Jerusalem actually culminated in the preaching of the truth, and the establishment of churches in many other places. The gospel being preached in Samaria was directly due to the persecutions in Jerusalem.

One of the Jerusalem members of the church who departed was a man by the name of Philip. The Scriptures declare: “Philip went down to the city of Samaria and proclaimed unto them the Christ” (Acts 8:5).

Philip’s Preaching

Philip preached to these Samaritans the only message that could bring them salvation. He preached unto them “Jesus.” There are many preachers in this land who purport to be preaching “Jesus,” but actually who do not understand exactly what it means to preach Jesus. Sometimes people criticize certain kinds of preaching and declare that preachers ought just to preach Jesus and say nothing about this or that. It takes the same kind of preaching to save a person now as it did to save the Samaritans. Philip did not travel to Samaria to proclaim a message to these people that was unimportant. What Philip preached was necessary to their salvation.

To preach Jesus is to preach about Jesus, personally. One is not really preaching Jesus who fails to speak of His divine nature, His official character, His sacrificial death, His atonement for our sin, His burial, and His bodily resurrection, His ascension into heaven, His exaltation and intercession, His supreme Lordship, and His judicial return. To eliminate any of these essential facts about Jesus personally is to preach less than what the Bible teaches one should preach about Jesus.

To preach Jesus implies that one must preach the Gospel in it’s fulness and finality, as it relates to both saint and sinner. Some people in the church misunderstand the Gospel. They think the Gospel consists only of the commandments necessary to making one a Christian. But the Gospel consists of all Jesus’ teaching, both to members of the church, and to those who are not.

In this passage which says that Philip went down to the city of Samaria and proclaimed unto them the Christ much more is implied in this preaching than one might suppose. To preach Christ is to preach about Him, but also to preach what He taught. Preaching Christ is as inclusive a term as the cross. In Phil. 3:18, Paul said, “For many walk, of whom I have told you before, and tell you now, even weeping, that they are the enemies of the cross of Christ.” To be an enemy of the cross of Christ does not mean that one literally opposes the pieces of wood upon which our Savior died, but to be an enemy of the cross is to be opposed to all that is symbolized by the cross, namely the whole Gospel system. To preach Jesus is to preach all that is contained in the Gospel system, which is what Philip proclaimed to the Samaritans.

We are further told what it means to preach Christ when we read what the Samaritans believed. Faith comes by the presentation of testimony. They believed what Philip preached unto them. So in Acts 8:12, 13 we read: “But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” We are here told three things that are included in preaching Christ, and are consequently necessary to one’s salvation. Philip preached (1) things concerning the kingdom of God; (2) things concerning the name of Christ; (3) things about baptism. All three of the things that the Scriptures specifically say that Philip preached, men today would have us to minimize or eliminate. To preach about the kingdom is to preach about the church. One is preaching Christ when he preaches about the government, birthdate, law, name, worship, or any other truth the Bible declares about the church. When one teaches that Christ died to buy the church (Acts 20:28), and therefore one can only get the benefits of Christ’s death by being in Christ’s body, the church, he is preaching Christ.

And when one preached that there is salvation in no other name than Christ’s he is preaching Christ. Peter said, “And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved” (Acts 4:12). The difference between wearing the name of Christ and wearing some man’s name, or some name of human origin, is the difference between salvation and damnation.

Another doctrine that this man of God declared to the Samaritans was the commandment of baptism. Philip went to Samaria and preached one thing unto these people. He preached Christ. But when they believed what he preached, they were baptized. Read again Acts 8:12, 13. Now, how did they learn that they should be baptized? It was through the preaching of Christ. Many times Gospel preachers have been told that they should preach Christ and quit preaching so much the commandments of Christ, one of which is baptism. Baptism is a part of preaching Christ. Hence, one might as well urge one to go into all the world and preach the Gospel, but say nothing about it, as to suggest that a preacher preach Christ but say nothing about baptism, for to do either is an impossibility.

The Effect of Philip’s Preaching

Before we proceed to notice the actual response to Philip’s preaching, let us first notice tha agencies employed in the conversion of these people. God had a part in the conversion of these people. There had never been a person saved, but that was saved through the agencies, or the media through which God works. But God’s part in the conversion of the Samaritans was the same as it is in the conversion of every other person. God operated on Cornelius, but through Peter. God operated on the heart of the Eunuch, but through Philip. And in this instance the Holy Spirit is operating or working on the heart of the Samaritans, but the agency of God in this instance is Philip. There is not one single instance in which the terms of pardon are revealed to a sinner but through a preacher of the Gospel, or through study of the word of God. This is in full accordance with Paul’s declaration in 1 Cor. 1:21: “For seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe.” God’s agency is preaching.

But just as there has never been a sinner saved without the operation of God’s agency, so also has there never been a sinner saved without the agency or function of the sinner being fulfilled. What is the responsibility of the sinner? It is plainly stated in this record of the conversion of the Samaritans. “And Philip went down to the city of Samaria, and proclaimed unto them the Christ. And the multitudes gave heed with one accord unto the things spoken by Philip, which they heard, and saw the signs which he did” (Acts 8:5, 6). The agency of the sinner in his own conversion is clearly seen from Peter’s words to the Jews gathered on Pentecost. Acts 2:40 reads: “And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation.” The responsibility of the sinner is to give heed to the preaching of the word of God. It is not enough just to listen to the words of the preacher, but one must be noble as were those in Berea. In commending the Bereans, Luke said, “Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so” (Acts 17:11).

The sinner has the responsibility to give his ear to the preaching of the word of God, One who is so prejudiced or indifferent that he is not willing to listen to the preaching of the Bible cannot be saved. He must “give heed” to the words that are spoken. But this is not enough. One of the troubles with the religious world today is that too many people are willing to let someone else make their decisions for them. They accept as truth anything they are told. It is our constant plea that people search the scriptures daily whether these things be so. I am not trying to hide anything. If what I preach is not the truth, do not obey it, but please inform me wherein it is false in order that I might correct it, and also be saved. But if after investigation, you find it is the truth, believe it and obey it.

How did the conversion of the Samaritans occur? A preacher carried the gospel of Christ unto them (Acts 8:5). They heard his preaching. They gave heed unto it (Acts 8:6). They believed the things preached by Philip (8:12), and believing them, they obeyed the commandments (8:12). They believed what Philip preached about the church, about the name, and about the necessity of their being baptized. Hence they were baptized into the church, and began wearing Christ’s name. This action was what saved the Samaritans. These are the same requirements that will save us if we are ever saved.

Truth Magazine XX: 49, pp. 771-773
December 9, 1976