During the personal ministry of Jesus, He presented the steps of the Plan of Salvation while teaching the people of Palestine. While those in the denominational world ridicule those of the Lord’s church that teach the Plan of Salvation, the un-get-over-able truth taught in God’s Word is that these “steps” are requirements for having one’s sin forgiven.

 
The obedience to these commands is recorded in the book of Acts also called the Book of Conversions. Looking at all the conversion accounts in Acts one sees that the steps they took in obtaining forgiveness of sin parallel perfectly the requirements spoken by the Lord in the Gospels. One must Hear the message of the Gospel (Luke 11:28), Believe the message of the Gospel (Mark 16:16), Repent of a life of sin (Luke 13:3), Confess Jesus as the Son of God (Matthew 10:32), and Be Baptized in water for the remission of sins (Mark 16:16). Many of the conversion accounts in Acts do not list each point of the plan of salvation often because of where the person is in the process. For example, the Philippian jailor being a pagan and knowing nothing of Jesus was told to “Believe on the Lord Jesus Christ…” (Acts 16:31) compared to Saul of Tarsus who though became a believing Jew, was told to “Arise and be baptized, and wash away thy sins…” (Acts 22:16. That which is not directly stated can be implied because as we have stated, all five steps are required for salvation. However, I believe in some cases of conversion the steps are inferred within the conversion account and that which is lacking is stated overtly. To consider this we shall examine the conversion account of the Pentecostians.

 
In Acts chapter 2 we read the first recorded Gospel sermon given by the apostle Peter. At the conclusion of Peter’s sermon, the Bible in verse 37 says “Now when they heard this”. When they heard what? The message of the Gospel, of the death, burial, and resurrection of Jesus Christ, 2:22-24. Notice reading on in verse 37, “they were pricked in their heart”. The hearing was more than merely beating the tympanic membrane, it was understanding. The power of the word of God pricked their conscience and this led to belief. The Bible says “So then faith cometh by hearing, and hearing by the word of God, Romans 10:17. To this point we see hearing stated and belief implied, now we consider the rest of the verse. Notice that they said “Men and brethren, what shall we do?” This shows the power of the word of God (Romans 1:16). What shall they do about this great sin they have committed in putting to death the Christ? This without a doubt is the implied confession of those convicted.

 
The answer to the question in verse 37 is answered in verse 38, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.” So we have an account of conversion in which the requirements of hearing, belief, confession, repentance, and being baptized just as commanded by the Lord himself. And the result, just as promised by Jesus in the Gospel account, is the forgiveness of sins.

– Jerry Sturgill

It is clear that the Bible teaches man should be disturbed over his sin and even hate false ways (Psa. 119:104, 128). In repenting before God, Job said, “I abhor myself, and repent in dust and ashes” (Job 42:6). Paul rejoiced that the Corinthians were made sorry by his previous letter because “godly sorrow worketh repentance to salvation…” (2 Cor. 7:9-10). However, the Bible teaches that too much of the wrong kind of sorrow is not God’s will for man. The man in Second Corinthians 2:7 who had repented after a punishment was inflicted upon him by many in the church, was to be comforted and shown love, “lest perhaps such a one should be swallowed up with overmuch sorrow.” It is possible to be swallowed up with overmuch sorrow; that is, sin can leave us so low that we give up trying, thinking there is no use because we are useless to God. This is one of the devices of the devil by which he gets advantage over us (2 Cor. 2:11). This one who had been brought to his senses and broken up over his sin, perhaps by the church putting him away (1 Cor. 5), was, now that he repented, to be assured of his worth before God. It is this crucial evaluation of ourselves that God loves us and has a purpose for us even though we have sinned that is the healthy self-concept the Bible teaches.

Jesus asked the lame man at the pool of Bethesda, “Wilt thou be made whole?” (John 5:6). This question highlights the possibility of having a mindset that is too low to inspire change. One who has been crippled by sin may have such a low evaluation of self that the work of being made whole is too daunting, and the effort toward that end lacking. The contrast between the aftermath of Judas’ betrayal of Christ and Peter’s denial of Christ highlights this difference. Both men regretted their sins, but evidently Peter amended his ways because he had a hopeful evaluation of himself while Judas committed suicide because he had a hopeless evaluation of himself (Mt. 26:75-27:5).

Consider David, whose sin with Bathsheba and against Uriah was ever before him (Psalm 51:3). Even in despair over his sins, David had hope that he would be cleansed, hear joy and gladness again, and after his restoration, teach God’s ways to transgressors, with whom he could identify (Psalm 51:7-13). Certainly David’s recognition of his potential by the hope of restoration and future usefulness was not a sinful mindset. It is a key motivator in every instance of genuine repentance from sin.

As a new year is upon us, let’s resolve to repent of our sins and move past the guilt that we may have been dragging along with us for way too long. If those in Christ penitently ask for forgiveness God will give life (1 John 5:16). We can learn from our mistakes without having to live the rest of our days with the guilt of them. We can begin a new year covered by the blood of Christ and forgiven of our past sins, enjoying the abundant life that he has for those “who live through Him” (John 10:10; 1 John 4:9).

-by Mark Day

Paul’s last meeting with the elders of the Ephesian church was filled with tears because he knew he would no longer see their faces again in this earthly life (Acts 20:25, 37-38). In his farewell to these men Paul said, “I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Act 20:33-35)

After Paul used his own life as an example of sacrificing for others, he then pointed these shepherds to the words of the chief Shepherd (1 Pet. 5:4), Jesus Christ, who said, “It is more blessed to give than to receive.” Christ’s selfless giving influenced Paul, who in turn influenced these elders, who in turn would influence the entire congregation of the Lord’s church in Ephesus by their example (1 Peter 5:3).

Today we can influence one another by giving as Jesus commands us. This saying of Jesus, quoted by Paul, is never found in the Gospel accounts, but examples of its practice are on every page where our Lord appears. Jesus laid down His life for us who are His sheep (John 10:15). He asks us to follow in His example of giving our time, talents, possessions, etc. to others. J. W. McGarvey wrote regarding Jesus as our shepherd:

He says of the shepherd “When he putteth forth his own sheep, he goeth before them, and the sheep follow him.” (John 10:4.) There is no driving, but constant leading. A Judean shepherd going before his flock and calling them with a voice which they know and always follow, is an inimitably beautiful picture of the chief Shepherd himself, and of all under shepherds, leading their flocks toward the gates of heaven. That voice never directed to a path which the shepherd himself did not tread; and even if it did the sheep would take no heed to it but ever follow the footsteps of the shepherd.

Though Paul was an example to congregations, such as Ephesus, in giving his time, energy, talents, and possessions to the furtherance of the church, certain congregations were also examples to him in giving. The Philippian church was one such congregation. To them Paul wrote, “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account” (Phil. 4:15-17). Their generosity made them rich in bearing fruit for God and had a profound influence on Paul. Though rich toward God, Philippi was not a wealthy congregation in regard to physical means, but it still gave to Paul. Philippi was in the region of Macedonia, of whom Paul wrote in 2 Cor. 8:1-2, “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.” Even Paul, a great leader in the church, learned from the example of those who were willing to help him preach the Gospel.

All of us can learn more about the blessedness of giving to others. When we are selfless, we become more like Jesus Christ and influence others to be more like Him as well.

-by Mark Day

-McGarvey, J.W. A Treatise on the Eldership. 1870. Murfreesboro, TN: Dehoff Publications, 1982.

When John 12 opens, Jesus and his disciples are at Bethany, the hometown of Mary, Martha, and Lazarus, whom Jesus raised from the dead. Jesus is among His favorite people. Earlier in John 11:3, Mary and Martha in sending a message to Jesus refer to Lazarus as “he whom thou lovest.” Jesus, then, is enjoying good company.

Jesus is also enjoying good food. John 12:2 tells us that they made a supper for Him, and Martha served. We know that Martha was meticulous about her serving (Lk. 10:40-41), so this supper would likely be very nice.

Jesus also enjoyed a great gift from Mary. While others ate or served, Mary decided to devote a precious “pound of ointment” to Jesus (John 12:3). The ointment was called spikenard. Spikenard came from a plant called a nard. It was very expensive because it was imported from India, and it had a wonderful fragrance that Solomon praised (Song 1:12; 4:13-14). Thus, Jesus is enjoying good company, good food, and the wonderful aroma of being anointed with this precious ointment.

But leave it to a faultfinder to spoil this supper. It is an odd and aggravating truth that many times instead of enjoying good moments, there comes a faultfinder who cannot enjoy the moment nor allow others to. Judas Iscariot plays this part here. He finds fault with Mary over what he perceives to be poor judgment when he is the one “which should betray him” (John 12:4). Judas accuses Mary of wasting, saying that this ointment could be sold for 300 pence and given to the poor. But the record clarifies that Judas did not care about the poor (John 12:6). This concern for the poor was a smokescreen for his true motive: sinister thievery.

Judas “had the bag,” that is, he was the one responsible for the money bag for the disciples. Though he was treasurer of the little band of disciples, he was a thief and he “bare what was put therein” (John 12:6). “Bare” is from a Greek word with a double meaning, not unlike the English word “lift.” It signifies “to carry,” but it may also mean “to carry away” or pilfer as in the English word “shoplift.” “Bare” means that he repeatedly “lifted” from the bag and that is why he wanted more money in there. Judas was the one with the problem. This avarice eventually grew in his heart until it caused him to betray the Lord for thirty pieces of silver (Mt. 26:15).

Yet, Judas is the one criticizing Mary over a matter of judgment. He wants to tell her what to do in a matter of opinion, when he is wrong in a moral matter. Really, it was up to Mary to decide what she wanted to do with the expensive ointment; however, when somebody is really guilty, that person often is quick to jump on others, criticizing others over minor issues.

Jesus then defends Mary, saying, “Let her alone: against the day of my burying hath she kept this” (John 12:7). Mary did it as an act of respect for Jesus. The disciples, some of whom joined in with Judas in criticizing (Mt. 26:8; Mk. 14:4), would after Jesus’ death want to show respect to Him in a similar fashion as Mary had. Jesus then said, “For the poor always ye have with you; but me ye have not always.” In saying this, Jesus taught that the poor do not suffer because of the lack of money in the hands of others but from lack of love in their hearts. This entire ordeal showed a lack of love in the disciples’ hearts, particularly Judas’. Because he was guilty, he decided to make others feel bad by undue criticism, thus, spoiling this wonderful supper. Don’t spoil your supper. Get guilt out of your heart by repentance and let love in. Instead of looking for a fault in every situation, look for something to praise.

-Mark Day

No one with a modicum of awareness will deny that racism—the inclination to judge a person solely on the basis of his skin pigmentation or ethnic background—has been a human problem for centuries.

Paul addressed this problem before the haughty Greeks in Athens; there he affirmed that:
“God made of [out of] one [masculine – one man, an allusion to Adam] all men to dwell on all the face of the earth” (Acts 17:26).

This concept ran counter to the ancient Greek notion that they were superior to others. Many have been racist out of ignorance or weakness. Others, with a more ingrained disposition, have sought to defend it.

Many past advocates of evolution were racist to the core. Charles Darwin’s, The Origin of Species (1859) was even subtitled “The Preservation of Favored Races in the Struggle for Life.” The notion of a “superior race” that later was argued by German philosopher Friedrich Nietzsche (1844-1900) and so brutally implemented by Adolf Hitler clearly had Darwinian roots.

But many religionists — of all ethnic backgrounds — have been racist as well. There are, of course, black militant groups that are intensely racist also, as indeed there are racists in all ethnic segments of humanity. Jesus, in his parable of the Good Samaritan (Luke 10), renders a death-blow to racist ideas.

Why racism is morally wrong
Racism is morally wrong for the following reasons:
1. It denies the basic unity of the human family as the offspring of God. Adam and Eve are the grandparents of us all (Genesis 3:20).
2. The denigration of any human being, made in the image of God, is an assault upon the Creator himself (cf. Genesis 9:6).
3. Since Christ died for all people (1 Timothy 2:5-6), any attempt to castigate a segment of humanity, suggesting its unworthiness, reflects upon the Savior’s sacrifice.
4. Racism militates against one intended design of Jesus’ mission — to eradicate all ethnic barriers (Galatians 3:28).
May God help us be more like the little boy who, returning from his first day at school, joyfully told his mother, “Mamma, I’ve found a new friend.” “What color was he?” she inquired. His pure response was, “I forgot to ask.”

-by Wayne Jackson
–submitted by Jerry Sturgill