Who Will Be Saved?

The question of who will be saved has occupied the thoughts of many throughout the ages. There are some people today who believe that everyone who has ever lived will be saved. There are some today who believe that a majority of people who have lived on the earth will be saved. There is, however, in contrast to these teachings, what Jesus said about the subject. In Matthew 7:13, 14 we read, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” Jesus clearly states that the majority of people who live upon the earth will be lost. He said that there would be “few” that find the way that leads to life. Who will be saved? Who will be lost? The Bible gives us the answer to both questions.

First, the Bible teaches that no one who is separated from God by sin will be saved. Every single person conceived by man who has ever lived upon the face of the earth has sinned. In Romans 3:23 we read, “For all have sinned, and come short of the glory of God.” Sin is doing things in our life that are against God and are against His will. In essence when we are sinning, we are saying to God, “I don’t want to be like you.” So God in His infinite justice allows us to make that choice. He allows us to choose not to be like Him, but he also warns us concerning the consequences of not being like Him. He says in Isaiah 59:2 “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” It is not God’s fault that we are lost; it is our fault. It is because we have chosen for sin to be in our life. When we sin against God, we separate ourselves from God and when we allow that separation to exist throughout our whole life, we earn eternal separation from God. This is also known as spiritual death. Romans 6:23 says, “For the wages of sin is death.” And death is where we will be eternally if we do not do something about the sin that is in our life. Those who choose to harbor sin in their lives, for their whole lives, will not be saved.

No one who fails to know God will be saved. In 2 Thessalonians 1:8, 9 we read of God’s vengeance. The text says, “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.” Notice that there are two categories of people who will not be saved. The first are those who “know not God.” In order for one to know God, one must come to a knowledge of Jesus. In John 1:18 we read, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” Jesus has declared who God is to us today. Today, no one can come to a knowledge of God except through Jesus. Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6) This means that no one will be able to enter heaven except those who believe that Jesus is the Son of God. Those who choose to remain ignorant about God will not be saved.

No one who fails to obey the gospel will be saved. The same passage that we looked at in 2 Thessalonians 1:8, 9 shows another category of people who will not be saved. These are those who fail to “obey the gospel of our Lord Jesus Christ.” In Hebrews 5:9 we read, “And being made perfect, he became the author of eternal salvation unto all them that obey him.” Jesus saves those who render their allegiance and their obedience to Him. This means that we have to know what the gospel says and that we must obey it without reservation. To start walking in a right relationship with God, one must hear the word of God (Romans 10:17), believe it (John 3:16), repent of sins (Acts 17:30), confess Jesus as the Christ (Romans 10:10) and be baptized for the remission of sins (Acts 2:38). This is God’s plan for man’s salvation. We must be obedient to it if we want to be saved. Moreover, we have no right to alter or change in any way God’s plan for man’s salvation. Paul wrote in Galatians 1:8, 9 “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.” Those who choose not to obey the gospel of Jesus Christ, whether they choose not to become a Christian or whether they choose not to remain a faithful Christian, will not be saved.

Notice from these three things who WILL be saved. The saved are those who have turned away from their sins, come to know about God and His Son Jesus, and have obeyed the gospel in becoming a Christian and in remaining faithful to God. These are the ones who will be saved. If you, dear reader, need to become a Christian today, contact someone within the church of Christ who can help you do that. If you are saved but haven’t been living faithfully, then get yourself back in a right relationship with God. The message of salvation is the same for all men. It does not change from year to year, from country to country, or from person to person. If anyone is going to be saved they must obey the same gospel that was preached and taught by Jesus and His apostles some 2000 years ago. When that message is taught, God is glorified and souls are saved. There is no other way for anyone to be saved.

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Reviving Our Plea for Unity

It was based primarily upon the writing of Thomas Campbell in his “Declaration and Address” from which the greatest modern plea for religious unity has ever been made. To summarize that document, Campbell states that in order to have religious unity, men must abandon all humanly divided religious organizations, all humanly created creeds and articles of faith, all human innovations and opinions, all human rites for entrance into the church, all human doctrines, teachings, and practices resulting in religious division; and unite upon the truth that the New Testament is the sole authority for organization and practice for Christians living the Christian life; and upon the truth that the New Testament contains the sole constitution that we must follow in regard to the worship, practice, and terms of entrance of the Church; and upon the truth that nothing should be taught or practiced but that which is found within the New Testament as authorized by Jesus or His apostles. This is the basic plea upon which Campbell and many others acted to unite the then divided religious world. The churches of Christ exist today upon this same basic plea for unity.

This plea is not original with Campbell, as many historians in their human wisdom like to divine. Rather, this plea is founded upon the scriptures. It was the prayer of Jesus Christ that his followers be united as He and His Father were united (John 17:21). It was the practice of the apostles to be united in judgment regarding problems that arose within the early church (Acts 15). It was the instruction of Paul the apostle to the church in Corinth that they have the same mind and judgment (1 Corinthians 1:10). It was also the instruction of the apostle Peter that the followers of Christ would be of one mind (1 Peter 3:8). Additionally we find that strife and faction are strongly condemned in the scriptures (1 Corinthians 11:17-19; Galatians 5:15; 1 Timothy 6:3-5; James 3:14-16) and are listed as works of the flesh in Galatians 5:20. Based upon the teaching of the New Testament, therefore, it is with utmost certainty and conviction that we reiterate this plea for unity!

Many today have abandoned this plea for unity. Some have abandoned the standard upon which this plea was given; that standard is only those things authorized by the New Testament (Colossians 3:17). Some have abandoned the plea itself being content with the factions and divisions within the religious world and pleading for “unity in diversity” contrary to the teaching of apostolic tradition (1 Corinthians 1:10). Others have been responsible for creating new divisions and still others foment those divisions by dwelling on the catalyst of the division endlessly and needlessly to the neglect of other areas of Christian work and service. These dote about questions endlessly gendering strife (1 Timothy 6:4; 2 Timothy 2:23) and fulfill the works of the flesh through their dissention (Galatians 5:20). On the one hand there are those who have lost their love for the truth and on the other hand there are those who have lost their love for the brethren. Our brotherhood today needs a revival in this plea for unity. How do we do this?

As preachers, we must revive this plea in our sermons and our lives. When we preach on areas that involve church doctrine and practice, let us provide scriptural support for our teaching and let us demand of our listeners that we give it (Acts 17:11). Let us make plain the Bible teachings so that the listener understands it is not our own personal thoughts being spoken, but simply what is found within the scriptures. Let us call resoundingly for our denominational friends to leave their humanly devised organizations, names, practices, and doctrines and unite solely upon what is authorized in the New Testament. Let us learn as preachers to keep our studied opinions to ourselves and not to allow these opinions to engage the brotherhood in needless wrangling (1 Timothy 1:4). Let us have the humility not to insert our own personal pride into situations where those who are weaker in the faith need instruction and encouragement so as not to exacerbate their weaknesses (Romans 15:1ff). Let us include within each and every invitation that we make the need for the faithful Christian to remain united upon the firm foundation of the gospel (2 Timothy 2:19). If we do these things in every sermon we preach, we can revive our plea for unity.

Elders should demand preachers who preach scripture filled sermons and who rely upon the Bible and the Bible alone as the sole basis for their preaching (Acts 20:28). Elders should instruct members to expect plain Bible teaching from the pulpit and in Bible classes. Elders should develop programs that encourage all the members of the local congregation to invite their denominational friends to leave the divisive nature of denominationalism and unite upon the one true pattern of doctrine as found within the New Testament (Romans 6:17). Elders should reiterate the message of unity within the church upon every occasion and opportunity that they have and let the local congregation know what its mission is in that regard. These are things that will revive us unto unity.

Will some of these things result in confrontations with other religions today? Indeed they will. As hard as it is for our society to accept confrontation, the gospel of Jesus Christ is all about confrontation. In Thessalonica Christians were known as “These that have turned the world upside down” (Acts 17:6). In Ephesus the craftsman who made silver idols of Diana said concerning Paul, “this Paul hath persuaded and turned away much people, saying that they are no gods, that are made with hands” (Acts 19:26). Indeed the works of Jesus and the apostles were things that “had not been done in a corner” (Acts 26:26). Why should we think that our delivery of the gospel of Jesus Christ should be any less messy today that it was for Paul and the other apostles?

The plea for religious unity among those in the early 19th century was also met with many opponents, yet those brave and courageous men stood forth and heralded the message from the rooftops that we could have religious unity based upon the truth of Jesus Christ. Why should we not want to do the same today?

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Radical Transformation, Radical Confrontation

Romans 1:16 boldly declares that God’s power for salvation is within the gospel of Jesus Christ. In 1 Corinthians 15, Paul teaches that the basis of the gospel is the death, burial, and resurrection of Jesus. What does the death, burial, and resurrection of Jesus represent? It represents radical transformation. Could there be a more radical transformation than that of a dead and lifeless body into one that is filled with power and eternal life? In essence, this is exactly what the focus of the gospel is-radical transformation. Paul writes in Romans 12:2,3 “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” Here is radical transformation in action. Notice that radical transformation is focused at the problem of sin, not at God’s solution to the problem of sin. We fail to radically transform people when the object of the transformation becomes God’s will. We succeed to radically transform people when we are obedient to God’s will and focus the transformation upon the sinful will of man. But radical transformation requires something radical of us as well-radical confrontation.

Now, I am not speaking about a Sam Kinneson approach to confrontation where we are “in the face” of those who need transformation. I am speaking about an honest and up front discussion of the information that is contained within the gospel of Christ. If we engage our neighbors in a loving and kind way, there is no need to fear the confrontational element within the gospel. It is something that comes from the gospel itself-not from us. The confrontation is as natural as the confrontation between darkness and light. It is something with which we should be comfortable in presenting. So why are we so often uncomfortable in presenting it? Perhaps it is because so often we don’t take the up front approach with the gospel. Instead of talking frankly (but kindly) we “hint” at things. Instead of speaking candidly, we hem and haw around the issue. In essence we set ourselves up for the uncomfortableness in the gospel’s confrontational nature by not setting the expectations of those with whom we study.

How do we get over this without delving into the Sam Kinneson school of confrontation? We must simply be direct with those with whom we talk. Let them know up front that we are not speaking to them out of malice, but simply letting them know what the scriptures teach. When the topics come up, speak openly and freely and don’t act like the subject is uncomfortable for you to talk about. Other people can sense when we are uncomfortable with something and that makes them uncomfortable with it. That awkwardness will always be there if we don’t take the necessary step into candidness. This confrontation is not between two people, but between the presentation of the truth and the need for change in an individual’s life. Without radical confrontation there cannot be radical transformation.

Now, whose life do you know that needs radical transformation today? Look around you and I am sure that you can spot one or two individuals who have such a need. Now calmly, gently, quietly, humbly, meekly, and patiently walk up to them and say, “Have you been radically transformed?”

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God’s Tools

This past week, I have had several things to repair around the house. I have also been laboring to get a new hitch installed on my SUV so that I can attach a new product that I recently bought for our family vacation. For each job, I needed some tools. At one point I needed a hammer. At another point I needed a screwdriver. At one point I needed a drill. Each tool has a different application but they all work together to get the job done and they are all instruments to serve the one who is using them.

In the scriptures, the relationship of the Christian to the gospel is described in various ways. Paul writes that we are earthen vessels (2 Corinthians 4:7). He says that we are God’s instruments (Romans 6:13). He notes that we are God’s epistle (2 Corinthians 3:2). Christians are also described as the aroma of Christ (2 Corinthians 2:15). All of these things–earthen vessels, instruments, epistles, and aromas–all serve something else. The vessel serves that which it contains. The instrument serves the one who wields it. Epistles serve those who write them. And the aroma points back to that which created it. All of these things are conduits of something else and point back to something greater and better than self. As Christians, we must recognize that we are tools for the Master’s use as well.

Now we are not all the same tools. Just as there are different tools for different jobs, so also there are different Christians for different works. Not everyone can be a pulpit preacher. Not everyone is qualified to be an elder. Not everyone can serve as a song leader. However, the scriptures teach that everyone has something that they can do. Paul wrote to the church at Corinth regarding the members of the church,

For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body.

We are all dependent upon each other to get the work done that is before us. We have some great opportunities here at the Berryville church of Christ to get the Lord’s work done in the coming months. As mentioned in other areas of the bulletin, the elders have set before us some goals for our friends and family day as well as for our VBS. Now, let’s look at ourselves and say, “What can I do to help meet these goals.” No one individual among us can meet these goals by his or herself. We must work together to get this done. Someone mentioned that if each of us brings just one other person with us, we will make our goal. But let’s not stop at the goal. The goal is good to have to motivate us to work, but the goal is not a limiting factor. We can always invite more.

Tools are available for us when we need to use them, not just for one job, but for many. As God’s tools, let us recognize that God can use us for His glory. Let’s make it our personal goal to write down the names of at least ten people that we each individually know and invite them. Then, let’s make it our goal to do everything that we can to support the effort.

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J.D. Tant

I have just finished reading one of the most delightful books that I have ever read. It is entitled, J.D. Tant–Texas Preacher. I am sure that many of the brethren have read this book, and I would encourage more to read it. As a young gospel preacher, I found it particularly encouraging because in this biography we have an example of a man who confirmed in his life the very principles to which we have committed ourselves as gospel preachers. In this book, brother Tant stands as an everlasting example to preachers everywhere as to what a gospel preacher should be. Let us briefly look at how this man followed the Lord in his life. Then let us follow his example as he followed Christ.

J.D. Tant is an example of what a Gospel preacher should be in being honest. When J.D. Tant first started preaching, he was a Methodist preacher. One day, a “Campbellite” preacher came to town and Tant went to hear this man. He was convinced that Methodist doctrine was wrong and he became a Christian. He had been immersed with Methodist “baptism” and was told that if he was satisfied with his “baptism” then he would not have to be “baptized” again. A few years later, J.D. Tant came in contact with a man who taught that sectarian “baptism” was not New Testament baptism even if it was done in the form of immersion. J.D., being convinced that his “baptism” was valid, engaged this man in a debate. Tant “licked” his opponent. However, his opponent came back with new rebuttals. In the second debate, J.D. was forced to see the necessity of being immersed with the knowledge that immersion was for the remission of sins. Although the man with whom he debated did not baptize him, he sought out another gospel preacher and was scripturally baptized. Truly he is an example to the gospel preacher on being an honest man.

J.D. Tant is an example of what a Gospel preacher should be in preaching the gospel. He went everywhere he could to preach. When he first started preaching, he would simply go to people’s homes and preach to them right in their own houses. Soon, a church of Christ was established and he would go to another place to preach once more. In his day, they had what were called “protracted gospel meetings.” They would meet every day for seven hours a day for a period of three to four weeks. This is what they called a gospel meeting. (This embarrasses me when I think of the series of sermons we style “gospel meetings” today. It is no wonder that the church grew during that time, and it is no wonder that we are not growing today. The people wanted to hear gospel preaching and were willing to devote large amounts of time to hear and study the gospel message. Would to God that we get back to real gospel meetings instead of this Friday to Sunday nonsense!) Brother Tant was not ashamed to preach the gospel anywhere he could. If there was a church in the town, then he would go there and ask to use the building to preach a gospel meeting. If there was no church, then he would go to the “digressives” (Christian church) and ask to use their building to hold a gospel meeting. If there were only denominations, then he would go and ask to use one of their buildings to preach the gospel. If all three of these were not present, or did not allow him to use their building, then he would go to the courthouse and hold a gospel meeting there. He did not stop until he found a place to preach the gospel. When he left, he usually left a small congregation. Often times, he left a fairly large congregation with a meeting house which, more than likely, he helped build. At the end of his life he had baptized over 8000 people and had trained more than 100 gospel preachers. Truly he was a great example in preaching.

J.D. Tant was an example in contending “… earnestly for the faith which was once for all delivered unto the saints” (Jude 3). When he did preach in Christian church houses, he made is plain that he was opposed to the mechanical instrument of music and to the missionary society. When he preached to Methodists and Baptists, he made it plain that these people had to come out of Methodist and Baptist doctrine to be saved. Very often, the Methodists and/or Baptists would realize what was happening and challenge him for a debate. He was more than happy to comply with them stating that he would “affirm anything they would deny and deny anything they would affirm.” Often times he did not even worry about signing a proposition until he arrived at the debate location knowing that he was going to oppose error and defend the truth. Not only did he debate the denominations, but he also debated his own brethren in regards to the question of whether a person must know that they are being baptized for the remission of sins when they are baptized. He affirmed that a person must know this and was instrumental in convicting many brethren of this truth. He was also militant in his writing. He would not hesitate to write in the Firm Foundation, or the Gospel Advocate who, where, and what he had condemned through the power of the gospel. Toward the end of his life, many churches asked him to come and straighten out congregational problems that had arisen. He would not hesitate to mount the pulpit and call names of individuals and tell the sin in which they were involved. At the end of his articles, in which he would report these things, he would write, “Don’t forget, brethren, we are drifting.” Had he lived to see today, no doubt he would have written, “Brethren, we have drifted.” J.D. Tant was an example in contending earnestly for the faith.

There are many other things in which J.D. Tant is a good example for gospel preachers. He was an example in bravery, sincerity, charity, loyalty, sacrifice, humor, and many more wonderful Christian virtues. We would do well to buy this book; read it; learn from this man’s life, and follow him as he followed Christ.

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