Hearing the Gospel
Kerry Duke

This part of the plan of salvation often is not stressed as it should be. Differences with denominational doctrine on salvation usually center on the definition of faith and the purpose of baptism. But the errors of denominationalism on faith and baptism are the logical results of error on the subject before us. If we misconstrue what the Bible says on this subject, the steps that follow will also be perverted.

How does faith come? By what means do we know how to be saved? How do we know that we are saved? It is in answering these questions that the essential difference between Protestant doctrine and Bible teaching emerges. Protestant doctrine answers that a secret operation of the Holy Spirit on the heart gives faith and the knowledge of salvation. Of course, this doctrine is the consequence of an even more fundamental error: the idea that man is born in sin and is unable to grasp saving truth without this working of the Holy Spirit. This operation of the Spirit, Protestants argue, is God’s medium of conversion, producing faith, cleansing the soul of sin, and assuring the person of salvation.

When we turn to the New Testament, we find a different answer to these questions. A key passage is Romans 10:17: "So then faith cometh by hearing, and hearing by the word of God." The truth of this verse is exemplified without exception in the book of Acts:

1. "Now when they heard this, they were pricked in their heart. . .then they that gladly received his word were baptized" (2:37, 41).
2. "Howbeit many of them which heard the word believed" (4:4).
3. "But when they believed Philip preaching. . .they were baptized" (8:12).
4. "Then Philip opened his mouth and began at the same scripture, and preached unto him Jesus. . .and he baptized him" (8:35, 39).
5. "Arise, and go into the city, and it shall be told thee what thou must do. . .and he received sight forthwith, and arose, and was baptized" (9:6, 18).
6. ". . .call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved" (11:13-14; cf. 10:6, 44-48).
7. The scattered disciples "spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them; and a great number believed" (11:20-21).
8. "And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed" (13:48).
9. "And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed" (14:1).
10. ". . .the Gentiles by my mouth should hear the word of the gospel, and believe" (15:7).
11. ". . .and we sat down, and spake unto the women. . .and when she was baptized" (16:13, 15).
12. "And they spake unto him the word of the Lord. . .and he. . .was baptized" (16:32-33).
13. Paul "reasoned with them out of the scriptures. . .and some of them believed" (17:2, 4).
14. ". . .they received the word. . .therefore many of them believed" (17:11-12).
15. "And when they heard. . .certain men clave unto him, and believed" (17:32, 34).
16. ". . .many of the Corinthians hearing believed, and were baptized" (18:8).
17. "When they heard this, they were baptized in the name of the Lord Jesus" (19:5).

The answer is simple if we believe the Bible.

"But what about the new birth? Doesn’t Jesus say we must ‘be born of water and of the Spirit’?" Jesus did say in John 3:5 that we must be born of the Spirit. But the question is how are we born of the Spirit—directly or indirectly? Remember that the Bible also speaks of being "born of God" (I John 5:1), so being born of the Spirit is no different than being born of God. The answer as to how this occurs is again clear in Scripture. We are "born again, not of corruptible seed, but of incorruptible, by the word of God" (I Pet. 1:23). "Of his own will begat he us with the word of truth" (James 1:18). Paul told the Corinthian Christians, "In Christ Jesus I have begotten you through the gospel" (I Cor. 4:15).

"The seed," Jesus said, "is the word of God" (Luke 8:11). One might as well expect a harvest of corn without seed as to expect conversion by any other means than the Word of God.

Editorial
Malcolm L. Hill

I used to think that first principles of Christianity were preached too much and now I am wondering if they are preached enough. Sometimes we are not aware of conditions with which people are faced and why they must respond as they did. My judgment was somewhat off when it came to the restoration preachers and why they preached as they did. It seemed that they were too rough and harsh in the presentation of the Gospel of Christ in their day. Little did I understand what they were facing in their day and age and little did I know of the indifference and unconcern and add to this the lack of true Bible knowledge in general of their generation. Only a comparatively few knew anything about true religion based on the Word of God and the Word of God only. The masses were in a mixed-up, jumbled-up, man-devised religion not knowing which way to turn and many of them did not care to know.

The church from 1849 to 1906 was facing much conflict from within as well as from without. During these years some within the body of Christ became so complacent and attached to particular congregations and preachers that they had very little conviction about following God’s Bible and God’s Bible only. Many were lulled to sleep by select words and fair speeches and generalized preaching. From 1849 to 1906 we see the birth of the pastor system in the church of Christ. These weaklings were very popular in those days and the true spokesmen of Jehovah were pushed aside and ridiculed as bigots and extremists. The backsliding churches of Christ along with their anemic preachers had no time and place for the true men and women of God. "Away with them" was their cry. They were out of step with the needs of that day and were preaching things that people were not interested in according to these apostates. Men like Moses E. Lard, David Lipscomb, Ben Franklin, and several others did not know what Christianity was all about while men like Isaac Errett were in the know and deeply spiritual and could give the people of that day an in-depth presentation of the deep things of God according to the digressors of that time.

Now why did men like Lipscomb, Lard, and Franklin speak so plain and straight to their generation? Why did they preach so much about the church, the plan of salvation, water baptism, the sinfulness of religious division and the like? They did so because the day and time demanded such. They knew that aimless preaching and dodging salvation issues was not what the people of that day needed. They knew that calling a religious thing what it was was the only solution to focusing the attention of truth seekers on what they needed to know and understand in order to follow God and be saved. Were they unkind in preaching what they did? Most certainly not. Did they lack love and spirituality because they were so plain and specific? Only a truth dodger and a lover of lies would say so.

Some thirty years ago, or there about, the church of Christ started leaving off the first principles for a more general message. It was supposed along the way that there was no need for the fundamentals anymore. People had heard them over and again so why bother? As is so often the case, instead of reaching a proper balance in preaching and teaching, the churches of Christ were led overboard with generalized preaching and a social gospel. Instead of following the Bible they were led astray by an educated preacherhood who, according to their own publications, had gotten it together and who knew what it was all about. Now look where we are today. We are divided into many segments and parties. Church politics and a power struggle seem to be what it is all about with most folks in the churches of Christ. No, they would not admit this and many within the body of Christ do not know about the depths of this movement today but the preachers know. Many elders know and certainly those who have attended higher education in church of Christ institutions know what is going on.

What must we do in the present day relative to the apostasy before us and in which we stand? We must be true to the Bible and its authority. We must keep on preaching the basics of the Gospel of Christ. We must not move away from God’s word by compromising and giving in to a large segment of our brotherhood. If we let society dictate to us what we preach and practice in religion, then we have not Jesus as our Lord and Savior. It is with this in mind that we present this issue of the Living Oracles. To God be the glory in all things.

Be Zealous

A zealous man in religion is pre-eminently a man of one thing. It is not enough to say that he is earnest, hearty, uncompromising, thorough-going, whole-hearted, fervent in spirit. He only sees one thing—he cares for one thing—he lives for one thing—he is swallowed up in one thing, and that one thing is to please God. Whether he lives, or whether he dies; whether he has health, or whether he has sickness; whether he is rich, or whether he is poor; whether he pleases man, or whether he gives offense; whether he is thought wise, or whether he is thought foolish; whether he gets blame, or whether he gets praise; whether he gets honor, or whether he gets shame—for all this the zealous man cares nothing at all. He burns for one thing, and that one thing is to please God, and to advance God’s glory. If he is consumed in the very burning, he cares not for it—he is content. He feels that, like a lamp, he is made to burn, and if consumed in burning, he has but done the work for which God appointed him. Such an one will always find a sphere for his zeal. If he cannot preach, and work, and give money, he will cry, and sigh, and pray. Yes! if he is only a pauper, on a perpetual bed of sickness, he will make the wheels of sin around him drive heavily, by continually interceding against it. If he cannot fight in the valley of Joshua, he will do the work of Moses, Aaron, and Hur, on the hill. If he is cut off from working himself, he will give the Lord no rest till help is raised up from another quarter, and the work is done.

Believing the Gospel
Holger Neubauer

Perhaps the most arresting and immediate truth revealed within the pages of God’s Holy Word is the necessity of believing the message itself. The Savior said, "Believe the gospel" (Mark 1:15). Though we are compelled to believe the specific truth that Jesus Christ is the Son of God (Acts 8:37), belief in Jesus stands in Scripture as a synecdoche or as a part that stands for the whole. Not only must we assemble the information laid out in Scripture concerning Jesus and believe in Him (John 5:39), but we must believe everything He himself approved as revelation. The apostle Paul told those of the household of the Philippian jailer to "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31). This belief was also to include baptism for we find them being baptized the same hour of the night (Acts 16:33). Then having been baptized, the record tells us, "And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house" (Acts 16:34). Here we find the Philippian jailer and his household "believing" after they had been baptized. When belief is attributed to disciples of Jesus in a favorable way, that belief is always an obedient belief. Peter told the noble Pentecostians, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:38). Those same disciples "continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42). In commenting on these baptized disciples who were continuing faithful in all their responsibilities, Luke records, "And all that believed were together, and had all things common" (Acts 2:44). Here those that "believed" were faithful Christians who were busy doing the things Jesus had instructed them. Though the devils believe (James 2:19), only obedient believers are justified before God (James 2:24). In this sense Jesus said, "Repent ye and believe the gospel" (Mark 1:15).

Second, believing the Gospel demands an open, honest inquiry. In the parable of the soils, the Lord explained the good ground that brought forth fruit was like unto the "honest and good heart" (Luke 8:15). Jesus said, "if any man will do his will, he shall know of the doctrine, whether it be of God" (John 7:17). In John 3:20,21 Jesus stated, "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." All of these verses point to open and honest investigation of God’s truth. God has created humans as rational beings. Those created in the image of God have the distinct faculty of mind that allows for reason. In Matthew 22:29-32 Jesus admonished the Sadducees to read and honestly reason from Moses’ statement in Exodus 3:6. In another occasion, the Lord told a Pharisee named Simon "Thou hast rightly judged" (Luke 7:43). This obviously uninspired man was able to consider the evidence and reason correctly without any direct operation of the Holy Spirit. One’s ability to reason is directly proportionate to one’s honesty. Even the poorly educated blind man of John 9 was able to set forth an irrefutable argument to the educated and elite Pharisees (John 9:31,32). Acquilla and Priscilla took the eloquent Apollos aside and taught him the "way of God more perfectly" (Acts 8:26). Honesty was again the key ingredient.

Third, we are demanded to believe only what can be proven. The Bible says, "Prove all things; hold fast to that which is good" (I Thess. 5:21). Isaiah 41:21 extols, "Produce your cause saith the Lord; bring forth your strong reasons, saith the King of Jacob." The Lord demands that each individual be compelled by the evidence He has set forth. Though God never overwhelms with evidence, lest He impede our free will, He gives us sufficient evidence to believe and know that He exists (Ps. 19:1; Heb. 3:4). God of Heaven has given proof that Jesus is His Son (Acts 2:23; John 20:30,31). Likewise, individual believers have been given sufficient evidence to know about their salvation. Listen to the disciple that the Lord loved: "These things have I written unto you that believe on the name of the Son of God: that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God" (I John 5:13). Believe the Gospel we must, but only because a loving God has supplied us with an abundance of evidence that if honestly obeyed will save our souls from destruction and ensure unimaginable blessings for eternity.

Repenting of Sin
Ronald D. Gilbert

When sin caused the gates of paradise to be closed to man, the door of repentance was opened to him. During the Old Testament days God called men to repentance through the message of the prophets (Ezek. 18:30; Jer. 18:1-8). John the baptizer was sent to preach the message of repentance to prepare the way for Christ (Matt. 3:1-2; Mark 1:4). Today God speaks through His Son (Heb. 1:1) and Christ wants the message of repentance and remission of sins proclaimed to the whole world (Luke 24: 46-47).

In the Old Testament there are different Hebrew words used for our English word "repentance." The word nacham is sometimes used about God and sometimes about men. This word does not imply sin, though sin may be involved when it applies to men. The word simply means to lament, to grieve in; it involves sympathy, disappointment or hurt. Such is the case in Genesis 6:6: "And it repented the Lord that he had made man on the earth and it grieved him at his heart." This use also occurs in Jonah 3:10: "And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." God did nothing wrong but changed his course of action because the people repented.

Then there is the Hebrew word shuwb. This word indicates turning back or changing directions. This word is frequently used in the prophets. This word demands a change in attitude toward sin and toward God. In I Kings 8:47 the KJV uses the word "bethink." This, however, is the Hebrew word shuwb. Also in Ezekiel 14: 6: "Therefore say unto the house of Israel, thus saith the Lord God; repent, and turn yourselves from idols; and turn away your faces from all your abominations." That verse literally says "turn and be turned from your idols." This is clearly a turning away from idols and turning to God. A similar passage is seen in Ezekiel 18:30. The people are told to "turn and be made to turn from all your transgressions." It was not good enough then or now just to stop doing wrong. Man was required to turn away from sin and then turn to God in order to repent.

In the New Testament the Greek word metamellomai is used to indicate emotional concern or regret. This is the word used of Judas in Matthew 27:3. Judas had emotional concern and regret but he did not truly repent. The Greek metanoeo expresses spiritual change and return to God. This is the word used in Matthew 3:2 "Repent ye; for the kingdom of heaven is at hand." This is also the word Peter used in Acts 2:38 "Repent and be baptized."

The importance of repentance is seen in the following passages. "I tell you, nay: but except ye repent, ye shall all likewise perish" (Luke 13:3). Heaven is interested in man’s repentance: "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance" (Luke 15:7). Repentance is commanded from God. "And the times of this ignorance God winked at; but now commandeth all men every where to repent" (Acts 17:30). "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" (II Pet. 3:9).

There seems to be much misunderstanding concerning repentance in the world today. Viewed negatively repentance is not just fear. In Acts 24:25 Felix trembled but there is no indication he repented. Repentance is not just sorrow for sin. II Corinthians 7:10 says that godly sorrow leads to repentance. Judas seemed to be sorry for what he had done but did not repent.

Viewed positively repentance is a change of one’s will produced by godly sorrow and resulting in a reformation of life. There are at least two classic examples of repentance seen in the Word of God. First, there were the people of Nineveh. "The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold a greater than Jonas is here" (Matt. 12:41). Jonah’s message was a message of judgment on Nineveh. "And Jonah began to enter into the city a day’s journey, and he cried, and said, yet forty days, and Nineveh shall be overthrown" (Jonah 3:4). The people proclaimed a fast and put on sackcloth. Their repentance could be seen by God and man. "And God saw their works that they turned from their evil way" (Jonah 3:10). They turned from their evil and turned to God; this is true repentance.

A second example is seen in the prodigal son of Luke 15: 11-32. After leaving his father and wasting his substance with riotous living, verse 17 says "he came to himself." What was involved in his repentance? First, there was the recognition of where he was. He saw himself in the pig pen. Then, there was genuine sorrow for his sins. He said he would arise and go back to his father. Included in this was his acknowledgment of his sin. In verse 18 he would say "Father, I have sinned against heaven, and before thee." His sin involved leaving his father; repentance involved returning to his father. We also see genuine humility in verse 21. "I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son."

Part of God’s plan of salvation involves repentance (Acts 2:38). Erring Christians need to repent (Acts 8:22). God gives men a choice: repent or perish (II Pet. 3:9; Luke 13:3). Repentance involves ceasing sinful practices. In I Corinthians 6:9-11 Paul lists several sins the Corinthians were guilty of before they obeyed the Gospel including fornication, adultery, homosexuality, theft and more. Paul said "and such were some of you: but ye are washed, but ye are sanctified..." (I Cor. 6:11). They were washed of all sins that they repented of and only those sins. Baptism does not change an unscriptural marriage into a scriptural one any more than baptism changes a homosexual union, after the baptismof those in it, into a right relationship with God. Repentance in both cases involves turning from sin and turning to God. Repentance is hard because it involves change and change is painful.

When men sin they need to repent while they have conscience to do so lest they be hardened. "But exhort one another daily, while it is called to day; lest any of you be hardened through the deceitfulness of sin" (Heb. 3:13). Repentance involves change on our part. The choice however is clear, repent or perish!

Confessing Christ
Glenn B. Ramsey

Matthew records our Lord’s words, "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven" (Matt. 10:32). Luke records the same conditional promise in Luke 12:8, "Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God."

W. E. Vine defines the Greek word from which "confess" comes as meaning, "to declare openly by way of speaking out freely, such confession being the effect of deep conviction of facts."

Vine goes on to say that this construction "has a special significance, namely, to confess in a person’s name, the nature of the confession being determined by the context, the suggestion being to make a public confession. . .Thus the statement. . .conveys the thought of confessing allegiance to Christ as one’s Master and Lord, and, on the other hand, of acknowledgment, on His part, of the faithful one as being His worshipper and servant, His loyal follower."

In order to receive salvation today the repentant believer must "confess" his faith in Christ before being baptized into Him. Paul stated in Romans 10:9-10, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." That the name of Christ must be confessed is necessary unto salvation is further established because, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).

It should be noted, however, that simply speaking words is not all that is required here—although the speaking of words of confession is included. One must have the conviction of heart (believeth unto righteousness) before the mouth can "confess" unto salvation.

Obviously, in New Testament times, a confession with one’s mouth of his convictions really meant something. The parents of the healed blind man ". . .feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue" ( John 9:22). Also consider the cowardice of some of the chief rulers: "Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue" (John 12:42). Today, as far as God is concerned, the confession with the mouth of one’ s belief in Jesus as His Son is most important. As far as man is concerned, today, it seems that the words of one’s mouth mean just about anything or just about nothing, depending on the philosophy of the "confessor!" But we must remember that Isaiah said, "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" (Isa. 55:8-9).

In order to enjoy the blessings of God one must confess (not in a "one time only" way, but in a continued way by example of life as well as words) that Jesus is the Son of God (See 1 John 4:15). It is evident that the Scriptures teach the necessity of "confessing with the mouth" one’s belief in the fact of Jesus being the Son of God. It is also evident that such a confession must be supported by a proper example of life.

While there are some who do not (presently) believe in Jesus as God’s Son, and who will thus not confess Him, this will finally change. But when men are forced to confess Jesus to the glory of God, that confession will be too late to benefit their souls. Paul wrote, "For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God" (Rom. 14:11). He later said, "And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:11).

Water Baptism
Dan Jones

Ascertaining the design and the necessity of water baptism can be easily and simply accomplished. Jesus said in Mark 16:16, "He that believeth and is baptized shall be saved: but he that believeth not shall be damned." Baptism "in the name of Jesus Christ" is "for ("in order to," not "because of") the remission of sins" (Acts 2:38). Baptism "in the name of the Lord" is baptism in water (Acts 10:47-48).

When Philip preached Christ to the Ethiopian eunuch (Acts 8:35), the Ethiopian requested baptism when "they came unto a certain water" saying, "See, here is water; what doth hinder me to be baptized?" (Acts 8:36). If baptism is nonessential or if the element of baptism is not water, this would have been the perfect opportunity for Philip to have corrected the matter. However, Philip did not correct the Ethiopian—he baptized him in water (Acts 8:37-38)!

In Acts 10:6 the angel told Cornelius that the apostle Peter "shall tell thee what thou oughtest to do." Later when Peter reviewed these events he said that he was sent to tell the household of Cornelius words whereby they could be saved (Acts 11:14). With this in mind, remember that Peter, while at the home of Cornelius, "commanded them to be baptized in the name of the Lord" (Acts 10:48) after having asked a rhetorical question which shows that this baptism was to be in water (Acts 10:47). Though the Holy Spirit had fallen on Cornelius and the others who heard the Word, enabling them to speak other languages miraculously (Acts 10:44-46), this was not to save them. They were still commanded to be baptized in water, in the name of the Lord. Again we emphasize that baptism in the name of Christ is "for the remission of sins" (Acts 2:38).

Further, Acts 9:3-5 reveals the appearance of Christ to Saul of Tarsus as Saul was traveling to Damascus. Many read this account and, failing to see what actually happened, declare that Saul was converted on the road to Damascus. The truth of the matter is that when Saul asked, "Lord, what wilt thou have me to do?", he was told by Christ to "go into the city, and it shall be told thee what thou must do" (Acts 9:6). When Ananias (whom the Lord sent, Acts 9:10-17) came to Saul, he told him to "arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16). Had Saul’s conversion been accomplished on the road to Damascus he would have had no sins to wash away for sins are blotted out at conversion (Acts 3:19)! Sins are not washed away unless and until one is baptized (this is exactly what Jesus taught in Mark 16:16).

Also, from the statement Ananias made to Saul we understand what is really involved in "calling on the name of the Lord." All who would be saved must call on the name of the Lord (Acts 2:21; Rom. 10:12-13). But calling on the name of the Lord does not mean praying for salvation. Cornelius "prayed to God always" (Acts 10:2) but, as noted earlier, he still needed to hear and obey the Gospel to be saved. Saul of Tarsus fasted and prayed while waiting to be told what to do (Acts 9:9, 11). He was not told to keep on praying in order to be saved; neither was he told that he had prayed sufficiently and was already saved. He was told to arise and be baptized to wash away his sins (Acts 22:16). Prayer will not save the disobedient. Proverbs 28:9 states the principle that "He that turneth away his ear from hearing the law, even his prayer shall be abomination." Calling on the name of the Lord does not mean simply calling the Lord’s name. Jesus said, "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46). If one would genuinely call upon the name of the Lord to be saved he must obey the Lord’s commandments (Matt. 7:21; Heb. 5:8-9; Rev. 22:14) and this involves and includes submitting to the command to be baptized in order to be saved.

Baptism saves (I Pet. 3:21) and the Gospel, which is universal in scope, demands it of every accountable person (Matt. 28:18-20; Mark 16:15-16). No amount of arguing, wrangling or complaining will negate these facts. One might as well argue that one can be saved without faith as to suggest that salvation is possible without baptism. Too often people are more interested in upholding man-made doctrines and theories than they are in humbly submitting to what the Bible teaches is essential to salvation (see Matthew 15:1-9 and Mark 7:5-13).

The command to be baptized does not stand alone. For baptism to be valid it must be preceded by faith in Christ (John 8:24; Acts 8:37-38), repentance of sin (Acts 17:30; 2:38), and a confession of faith in Christ (Matt. 10:32-33; Rom. 10:9-10). Having done these things one must then be baptized into Christ (Rom. 6:3-4; Gal. 3:26-27) where salvation and redemption are located (Eph. 1:7; Col. 1:14; II Tim. 2:10). When one obeys these commands from the heart (Rom. 6:16-18) he is saved and added by the Lord to the church (Acts 2:47; cf. Eph. 5:23; 1:22-23). From that point forward, one must then be faithful to Christ throughout life in order to enjoy the eternal reward of the righteous (I Tim. 4:8; II Tim. 4:7-8; Titus 1:2; I Pet. 1:3-4; Rev. 14:13).

Young Man, Young Woman—What Do you Believe?
Kerry Duke

Young hearts are tender, but young hearts need teaching. Teenagers need understanding, but they also need firmness and discipline. Just because they attend Bible classes and worship assemblies does not mean that all of them agree with sound Bible teaching.

The liberal Abilene Christian University recently asked over 500 youths (ages 11-19) in churches of Christ about their beliefs. The results were shocking:

• Sixty-five percent said that church membership doesn’t matter as long as you love God.
• Only fourteen percent believe one must be an active member of the church to go to heaven.
• Only thirty-nine percent said adultery is the only biblical reason for divorce.
• Only thirty-one percent said Christians should be very different from the world in dress, language, etc.
• Only ten percent said using instruments during church is sinful.
• Only eleven percent said it is wrong for girls to lead in youth group devotions or singing.
• Only twenty-two percent said women should never take a leadership role in worship.
• Only thirty-two percent said Christians should avoid any and all alcoholic beverages.
• Sixty-six percent said abortion is wrong.
• Seventy-nine percent said God will punish the wicked in a literal hell.
• Just twenty-three percent said nations who do not hear about Jesus have no hope for salvation.¹

Also interesting is what the researchers found these young people were "into."2 One researcher said, "There is a spiritual wave moving across this generation. They are into angels, spiritual movements. . .and this is so important to them." Another said, "Kids are into God, not church." These researchers seem to know as little about spirituality as the young people they surveyed. The great majority of them reject or are ignorant of basic Bible teaching, as the above figures reveal. Do we call this a "spiritual wave"? And this clamor about being "into angels" and "spiritual movements"—whatever that means—is typical today. Most religious people, young and old, turn away from the plain teaching of the Bible so they can have some mystical, emotional rush by speculating about unseen, unknown, or unrevealed matters. "The secret things belong unto the Lord our God" (Deut. 29:29). The plain Gospel has "things the angels desire to look into" (I Pet. 1:12). Angels are notable servants of God (Heb. 1:1-14), but to call interest in angels and "spiritual movements" a spiritual wave"—while the Gospel the angels desire to look into is rejected—is nonsense.

I know there are young people who are different. They believe the Bible and obey it. I also realize that you cannot hang your hat completely on statistics. At the same time, this survey is revealing. We need to be diligent in grounding our children—in the home first and in the church second. We need to be very careful about who we let teach them and where we send them: youth rallies, Christian universities, Bible camps, Christian schools. We need to insist that Bible class teachers be godly and knowledgeable. Part of the blame no doubt lies with older generations of parents and grandparents who either did not teach these young people or do not believe the Bible themselves. Perhaps the above questions should be posed to those who have been in the church twenty, thirty, or forty years.

Young people, "Remember now thy Creator in the days of thy youth" (Eccles. 12:1). "Flee also youthful lusts" (II Tim. 2:22). Let the Bible tell you what is important and what is not. Remember that true spirituality is doing the will of God, not just having a certain feeling. Have fun, but don’t try to mix worship with entertainment. And don’t ever think you really love Jesus if you don’t listen to what He says. Remember, Jesus said, "If ye love me, keep my commandments" (John 14:15).

Endnotes
¹The Christian Chronicle Website (christianchronicle.org), vol. 57, no. 6.
²Ibid.