How to Deal With Those Who Entertain False Hopes

I. THE HOPE OF BEING SAVED BY A RIGHTEOUS LIFE.

1. This is the most common of false hopes. Even

among those who profess to be Christians, there

are many who are really depending upon their lives

as Christians for their acceptance before God.

Those who are depending upon their righteous lives

for salvation, are readily known by their saying

such things as this: "I am doing the best I can."

"I do more good than evil." "I am not a great

sinner." "I have never done anything very bad."

This mistake can be directly met by Gal. 2:16:

"Knowing that a man is not justified by the works

of the law, but by the faith of Jesus Christ, even

we have believed in Jesus Christ, that we might be

justified by the faith of Christ, and not by the

works of the law: for BY THE WORKS OF THE LAW

SHALL NO FLESH BE JUSTIFIED."

After the passage has been read, you can say to

the one with whom you are dealing, "Now you are

expecting to be justified and accepted before God

by what you are doing, by your own life and

character; but God tells you in this passage, that

'by the works of the law shall no flesh be

justified.'" Follow this up by Romans 3:19-20:

"Now we know that what things soever the law

saith, it saith to them who are under the law:

that every mouth may be stopped, and all the world

may become guilty before God. Therefore BY THE

DEEDS OF THE LAW THERE SHALL NO FLESH BE JUSTIFIED

IN HIS SIGHT: for by the law is the knowledge of

sin."

Call attention to the fact that here again we are

told that, "by the deeds of the law there shall no

flesh be justified in his sight," and {91}

furthermore, that the purpose of the law is to

stop the mouths of men. Then take him to Galatians

3:10:

"For AS MANY AS ARE OF THE WORKS OF THE LAW ARE

UNDER THE CURSE; for it is written, Cursed is

every one that continueth not in all things which

are written in the book of the law to do them."

Before he reads it, say to him, "I want you to

read a verse from the Word of God that tells you

just how God regards one who is trying to be saved

by his righteous life, as you are." Then let him

read the passage. When he has read the passage,

ask him where God says that he is, and hold him to

the point until he sees that in depending upon his

good deeds for salvation, he is under the curse.

James 2:10 will also be found useful:

"For whosoever shall keep the whole law, and yet

OFFEND IN ONE POINT, he is guilty of all."

Before the man reads the verse you can say, "Well,

if you are going to be saved by your righteous

life, let us see what God requires in order that a

man may be saved on the ground." After he has read

the verse, show him that if he is going to be

saved by the law, he must keep the whole law, for

if he offends in one point he is guilty of all.

A verse which is useful in showing the kind of

righteousness that God demands, is Matthew 5:20:

"For I say unto you, That except your

righteousness shall exceed the righteousness of

the scribes and Pharisees, ye shall in no case

enter into the kingdom of heaven."

This verse shows that no man's righteousness comes

up to God's standard, and if a man wishes to be

saved, he must find some other way of salvation

than by his own deeds. It is sometimes well in

using this passage, to say to the inquirer, "You

do not understand the kind of righteousness God

demands, or you would not talk as you do. Now let

us turn to God's own Word and see what kind of

righteousness it is that God demands."

2. There is another way of dealing with this

class, by using such passages as these:

"And he said unto them, Ye are they which justify

yourselves before men; but God KNOWETH YOUR

HEARTS: for that which is highly esteemed among

men is abomination in the sight of God." Luke

16:15. {92}

"In the day when GOD SHALL JUDGE THE SECRETS OF

MEN by Jesus Christ according to my gospel."

Romans 2:16.

"But the Lord said unto Samuel, Look not on his

countenance, or on the height of his stature;

because I have refused him: for the Lord seeth not

as man seeth; for man looketh on the outward

appearance, but THE LORD LOOKETH ON THE HEART."

1_Samuel 16:7.

These passages show that God looks at the heart.

Hold the inquirer right to that point. Every man,

when brought face to face with that, must tremble,

for he knows that whatever his outward life may

be, his heart will not stand the scrutiny of God's

all-seeing and holy eye. No matter how

self-righteous a man may appear, we need not be

discouraged, for somewhere in the depths of every

man's heart is the consciousness of sin, and all

we have to do is to work away until we touch that

point. Every man's conscience is on our side.

3. Matthew 22:37-38 can also be used with those

who expect to be saved by their righteous lives.

You can say to the man, "If you expect to be saved

by your righteous life, you are greatly deceived,

and certainly entertain a false hope. For so far

from living a righteous life, you have broken the

very first and greatest of God's commandments." Of

course he may not believe this at first, but you

can turn him to the passage mentioned, and show

him what the first and greatest of God's

commandments is, and ask him if he has kept it.

This passage is especially useful if a man says,

"I am doing the best I can," or if he says, "I am

doing more good than evil." you can say to him,

"You are greatly mistaken about that. So far from

doing more good than evil, you have broken the

first and greatest of God's laws," and then show

him the passage.

4. A fourth method of dealing with this class is

to use Hebrews 11:6 and John 6:29:

"But WITHOUT FAITH it is impossible to please him:

for he that cometh to God must believe that he is,

and that he is a rewarder of them that diligently

seek him."

"Jesus answered and said unto them, THIS is the

work of God, THAT YE BELIEVE ON HIM WHOM HE HATH

SENT."

These passages show that the one thing which God

demands is faith, that the work of God is to

believe on Him whom He hath sent, and that without

faith it is impossible to please God whatever

{93} else a man may possess. John 16:9 can also be

used to show that unbelief in Christ is the

greatest sin:

"Of sin, BECAUSE THEY BELIEVE NOT ON ME."

5. Still another way of dealing with this class is

by the use of John 3:36:

"He that believeth on the Son hath everlasting

life: and he that believeth not the Son shall not

see life; but the wrath of God abideth on him."

This shows that the gift of eternal life depends

solely upon a man's acceptance of Jesus Christ.

That the sin which brings the heaviest punishment

is that of treading under foot the Son of God, can

be shown by Hebrews 10:28-29:

"He that despised Moses' law died without mercy

under two or three witnesses: of how much sorer

punishment, suppose ye, shall he be thought

worthy, who hath trodden under foot the Son of

God, and hath counted the blood of the covenant,

wherewith he was sanctified, an unholy thing, and

hath done despite unto the Spirit of grace?"

Before using this passage, it is well to say, "You

think you are very good, but do you know that you

are committing the most awful sin in God's sight

which a man can commit?" If he replies, "I do not

think so," then tell him, "Let me show you from

God's Word that you are." Then turn to this

passage and read it with great solemnity and

earnestness.

A very useful passage with many a self-righteous

man is Luke 18:10-14. You can say to the man,

"There is a picture in the Bible of a man just

like you, who expected to be accepted before God

on the ground of his righteousness, and who had,

as men go, much righteousness to present to God,

but let us see what God says to him." Then have

him read the passage.

It is well to bring all those who expect to be

saved by a righteous life into the presence of

God, for in His holy presence self-righteousness

fades away. (See Isaiah 6:5 and Job 42:5-6.) But

how shall we bring any one into the presence of

God? By opening to them passages that reveal the

holiness of God, and by praying the Holy Spirit to

carry these passages home. It is also well

whenever possible, to get the inquirer to pray.

Many a man who is stoutly maintaining his

excellence before God, has given way when he has

been brought to get down on his knees in God's

very presence. {94}

II. "GOD IS TOO GOOD TO DAMN ANY ONE."

This is what another class of those who entertain

false hopes think.

1. When any one says this, you can reply, "We know

nothing about God's goodness, except what we learn

from the Bible. If we give up the Bible, we have

no conclusive proof that God is love, and can

therefore build no hopes upon His goodness. But if

we accept the Bible statement that God is love, we

must also accept the Bible representations of the

goodness of God. Let us then go to the Bible and

find out the character of God's goodness." Then

turn the inquirer to Romans 2:4-5:

"Or despisest thou the riches of his goodness and

forbearance and long suffering; NOT KNOWING THAT

THE GOODNESS OF GOD LEADETH THEE TO REPENTANCE?

But after thy hardness and impenitent heart

treasurest up unto thyself wrath against the day

of wrath and revelation of the righteous judgment

of God."

When the man has read the verse, you can say to

him, "This verse tells us what the purpose of

God's goodness is; what is it?" "To lead us to

repentance." "And what does this verse tell us

will be the result if we do not permit the

goodness of God to lead us to repentance, but

trample it under foot and make it an excuse for

sin?" He will find the answer to this question in

verse five, and hold him to it until he sees it,

that if we despise the riches of His goodness,

then we are treasuring up unto ourselves "wrath

against the day of wrath and revelation of the

righteous judgment of God." You can also use John

8:21,24 and John 3:36 to show the man that however

good we may be, if we do not believe in Jesus with

a living faith, we shall die in our sins, and not

go where Jesus is, and that we shall not see life,

but that the wrath of God abideth upon us.

2. Still another way to deal with this man is to

show him that it is not so much God who damns men,

as men who damn themselves in spite of God's

goodness, because they will not repent and come to

Christ and accept the life freely offered. For

this purpose use 2_Peter 3:9-11:

"The Lord is not slack concerning his promise, as

some men count slackness; but is long suffering to

us-ward, NOT WILLING THAT ANY SHOULD PERISH, but

that all should come to repentance. But the day of

the Lord {95} will come as a thief in the night;

in the which the heavens shall pass away with a

great noise, and the elements shall melt with

fervent heat, the earth also and the works that

are therein shall be burned up. Seeing then that

all these things shall be dissolved, what manner

of persons ought ye to be in all holy conversation

and godliness?"

Another good passage to use in this way is John

5:40:

"AND YE WILL NOT COME to me, that ye might have

life."

Press the thought of this text home, that if any

one does not obtain life, it is because he will

not come to Christ, and that men therefore are

damned in spite of God's goodness if they will not

come to Christ and accept life. In much the same

way one can use Ezekiel 33:11:

"Say unto them, As I live, saith the Lord God, I

have no pleasure in the death of the wicked; but

that the wicked turn from his way and live: turn

ye, turn ye from your evil ways; for why will ye

die, O house of Israel?"

It is sometimes well to say, "You are right in

thinking that God is not willing to damn any one:

furthermore He offers life freely to you, but

there is one difficulty in the way. Let us turn to

John 5:40 and see what the difficulty is." When he

has read it, you can say, "You see now, that the

difficulty is not that God wishes to damn you, but

that you will not come to Christ that you might

have life."

3. If these methods do not succeed, 2_Peter

2:4-6,9 may prove effectual:

"For if GOD SPARED NOT THE ANGELS THAT SINNED, but

cast them down to hell, and delivered them into

chains of darkness to be reserved unto judgment;

and spared not the old world, but saved Noah the

eighth person, a preacher of righteousness,

bringing in the flood upon the world of the

ungodly; and turning the cities of Sodom and

Gomorrha into ashes condemned them with an

overthrow, making them an ensample unto those that

after should live ungodly;

"The Lord knoweth how to deliver the godly out of

temptations, and to reserve the unjust unto the

day of judgment to be punished."

Before using the passage you can say, "The best

way to judge what God will do is not by

speculating about it, but by looking at what He

has done in the past." Then turn to these passages

and let him read. When he has read it, ask him,

"What did God do with the angels that sinned?"

"What did He do with the world of the ungodly in

the days of Noah?" "What did He do with the

wicked {96} in the days of Sodom and Gomorrha?

What then may you expect Him to do with you in

spite of any theories that you may have about His

character and actions." This should all be done

not in a controversial way, but with great

earnestness, tenderness and solemnity. You can say

still further, "God has not left us to speculate

as to what He will do with the persistently

impenitent, He has told us plainly in Matthew

25:41,46":

"Then shall he say also unto them on the left

hand, Depart from me, ye cursed, into everlasting

fire, prepared for the devil and his angels:

"And these shall go away into everlasting

punishment: but the righteous into life eternal."

You may say still further that God does bear long

with man, but His dealings with man in the past

show that at last His day of waiting will end, and

in spite of man's doubt of His word, and doubt of

his severity in dealing with the persistently

impenitent, He does at last punish. You might use

2_Chronicles 36:11-21 as an illustrative case in

point.

4. It is well sometimes to add to all the other

passages, John 3:18-19:

"He that believeth on him is not condemned: but he

that believeth not is condemned ALREADY, because

he hath not believed in the name of the only

begotten Son of God. And this is the condemnation,

that light is come into the world, and men loved

darkness rather than light, because their deeds

were evil."

Before having the inquirer read the verses, you

can say, "You say God is too good to damn any one,

but the truth is that you are condemned already.

It is not a question of what is going to happen to

you in the future, but a question of your present

position before God." When he has read the

passage, ask him, "When is it that the one who

believeth not is condemned?" "Already." "Why is

it that he is condemned?" "Because light is come

into the world, and he loves darkness rather than

light."

5. Luke 13:3 is very effective in some cases, for

it shows how the "good" God deals with persons who

persist in sin. The passage can be used in this

way: "You say God is too good to damn any one, but

let us see what God Himself says in His Word."

Then turn to the passage and read, "Except ye

repent, ye shall all likewise perish." Repeat the

passage over and over again until it has {97}

been driven home.

An earnest missionary in the western part of New

York was once holding meetings in a country

village. The Universalist minister of the place

was very anxious to engage the missionary in a

controversy, but the missionary always said that

he was too busy for controversy. One day the

Universalist minister came into the house where

the missionary was calling; he was delighted to

see him, for he thought that his opportunity for a

discussion had come at last. He began the

customary universalist argument about God being

too good to damn any one. After he had gone

through the usual volume of words, the missionary

simply replied, "I am too busy for argument, but I

just want to say to you, that except you repent,

you shall likewise perish." The Universalist was

somewhat angry, but replied sneeringly, "That is

not argument, it is simply a quotation from the

Bible," and then ran on with another stream of

words. When he had finished his second speech, the

missionary simply replied, "I have no time for

argument, but I just want to say to you, except

you repent, you shall likewise perish." Again the

Universalist sneered and poured forth another

torrent of what he called argument. Whet he had

finished this time the missionary again said, "I

have no time for controversy, I simply want to say

to you that except you repent, you shall likewise

perish. Now I must go, but let me say, you will

not be able to forget what I have said." The

Universalist preacher laughed, and said he guessed

he would forget it quick enough, that the

missionary had used no argument whatever, but had

simply quoted the Bible. The following day there

was a knock at the missionary's door, and when it

was opened, the Universalist preacher came in. The

missionary said, "I have no time for argument."

"Oh, sir!" said the other, "I have not come to

argue with you. You were right yesterday when you

told me there was one thing I would not be able to

forget; I feel that it is true, that except I

repent I must perish, and I have come to ask you

what I must do to be saved." The missionary showed

the man the way of life, and the result was, the

Universalist became a real believer in Christ, and

a preacher of the truth he had previously labored

to pull down.

III. "I AM TRYING TO BE A CHRISTIAN."

The third class of those who entertain false

hopes, are those who say, "I am trying to be a

Christian." {98}

1. Show the inquirer that it is trusting and not

trying that saves. For this purpose use Isaiah

12:2:

"Behold, God is my salvation; I WILL TRUST, and

not be afraid: for the Lord Jehovah is my strength

and my song; he also is become my salvation."

When he has read it, ask him what it is the

prophet says, "I will try?" "No, I will trust."

Another verse which can also be used to show that

it is not trying to be a Christian, but believing

on Christ that saves, is Acts 16:31:

"And they said, Believe on the Lord Jesus Christ,

and thou shalt be saved, and thy house."

John 1:12 is very useful. Before using it, you can

say, "What God asks of you is not to try to be a

Christian, or to try to live a better life, or to

try to do anything but simply to receive Jesus

Christ who did it all." Then have the passage read

and say to the inquirer, "Will you now stop your

trying, and simply receive Jesus as a Savior?"

Make it very clear what this means and hold the

inquirer to this point.

2. Another way of dealing with this class is to

show the inquirer that it is NOT TRYING what we

can do, BUT TRUSTING what Jesus has done that

saves from guilt. Use for this purpose Romans

3:23-26:

"For all have sinned, and come short of the glory

of God; being justified freely by his grace

through the redemption that is in Christ Jesus:

whom God hath set forth to be a propitiation

through faith in his blood, to declare his

righteousness for the remission of sins that are

past, through the forbearance of God; to declare,

I say, at this time his righteousness: that he

might be just and THE JUSTIFIER OF HIM WHICH

BELIEVETH IN JESUS."

When the inquirer has read the passage, ask him if

this teaches us that we are justified by trying to

do something. "No." "Then how are we justified?"

Hold him to it until he says, "Freely by His

grace, through the redemption that is in Christ

Jesus," and sees that it is on the simple

condition of faith. Another very effective passage

to use in the same way is Romans 4:3-5:

"For what saith the scripture? Abraham believed

God, and it was counted unto him for

righteousness. Now to him that worketh is the

reward not reckoned of grace, but of debt. But TO

HIM THAT WORKETH NOT, BUT BELIEVETH on him that

justifieth the ungodly, HIS FAITH is counted for

righteousness." {99}

This makes it clear as day that it is not our

trying, but our believing on Him that justifies

us. Acts 10:43 and 13:38 can be used in a similar

way.

3. It is also well to show the inquirer that it is

not our trying in our own strength, but our

trusting in Christ's strength that saves from the

power of sin. To make this clear, use the

following passages:

"Now unto him that is able to keep you from

falling, and to present you faultless before the

presence of his glory with exceeding joy." Jude

24.

"For whatsoever is born of God overcometh the

world: and this is the victory that overcometh the

world, even our faith. Who is he that overcometh

the world, but he that believeth that Jesus is the

Son of God?" 1_John 5:4-5.

"For the which cause I also suffer these things:

nevertheless I am not ashamed: for I know whom I

have believed, and am persuaded that he is able to

keep that which I have committed unto him against

that day." 2_Timothy 1:12.

"Who are kept by the power of God through faith

unto salvation ready to be revealed in the last

time." 1_Peter 1:5.

IV. "I FEEL SAVED", OR "I FEEL THAT I AM GOING TO

HEAVEN"

There are very many in this class, very many who

think that their entrance into heaven is sure

because they "feel saved," or feel that they are

going to heaven.

1. The first thing to do with this class is to

show them the utter unreliability of our feeling

as a ground of hope. An excellent passage for this

purpose is Jeremiah 17:9:

"The heart is deceitful above all things, and

desperately wicked: who can know it?"

Follow this up with Proverbs 14:12:

"There is a way WHICH SEEMETH RIGHT unto a man,

but the end thereof are the ways of death."

After reading the latter passage, you can say to

the inquirer, "The way you are going seems to be

right, it seems to you as if it would lead to

heaven, but what does this passage tell us about a

way that seemeth to be right unto a man?" "The

end thereof are the ways of death." Then drive the

thought home that it will not do to rest our hope

upon anything less sure than the Word of God. Luke

18:9-14 may be used in this way. You can say, "We

are told in the {100} Bible about a man who felt

saved, and felt sure of going to heaven, let us

read about him." Then let him read the story of

the Pharisee, and show how he was not saved for

all his self- confidence. Isaiah 55:8 can also be

used to enforce the thought that God's thoughts

are not our thoughts, and while we may think we

are saved, God may clearly see that we are not.

2. Having shown how little confidence is to be put

in our feeling, show the true ground of hope,

namely God's Word. Use for this purpose Titus 1:2:

"In hope of eternal life, which God, that cannot

lie, promised before the world began."

You can say, "Paul had a hope of eternal life.

Upon what was that hope built?" "The Word of God

'that cannot lie.'" Then say to the person, "Do

you want a hope built upon that sure ground?" Take

him then to John 3:36. That verse tells clearly

how to get such a hope.

One afternoon I was speaking to a woman who a few

weeks before had lost her only child. At the time

of the child's death she had been especially

interested, but her serious impressions had

largely left her. After a time I put to her the

question, "Do you not wish to go where your little

one has gone?" She replied, "I expect to." "What

makes you think that you will," I asked. She

answered, "I feel so: I feel that I will go to

heaven when I die." I then asked her if there was

anything she could point to in the Word of God

which gave her a reason for believing that she was

going to heaven when she died. She replied that

there was not. She then turned to me and began to

question me: "Do you expect to go to heaven when

you die?" "Yes, I know I shall." "How do you

know it? Have you any word from God for it?"

"Yes," I answered, and turned to John 3:36. She

was then led to see the difference between a faith

that depended upon her feeling, and a faith that

depended upon the Word of God.

V. THE HOPE OF BEING SAVED BY A MERE PROFESSION OF

RELIGION, OR BY A FAITH THAT DOES NOT SAVE FROM

SIN AND LEAD TO REPENTANCE.

In many communities it is very common to meet men

and women who believe they are saved because they

hold to an orthodox creed, or because they have

been baptized or made a profession {101} of

religion. This is one of the most dangerous of all

false hopes, but it can be readily dealt with.

1. A good passage to begin with is Titus 1:16:

"They profess that they know God; but in works

they deny him, being abominable, and disobedient,

and unto every good work reprobate."

You can say to the person, "You profess to know

God, but God Himself tells us that many who

profess to know Him are lost; let me show it to

you in His Word." When they have read the verse,

you can say, "Now if one professes to know God,

but denies Him in his life, what does God Himself

say that such a one is?" "Abominable and

disobedient, and unto every good work reprobate."

Another passage which can be used in very much the

same way is Matthew 7:21-23.

"NOT EVERY ONE THAT SAITH UNTO ME LORD, LORD,

shall enter into the kingdom of heaven; but he

that doeth the will of my Father which is in

heaven. Many will say to me in that day, Lord,

Lord, have we not prophesied in thy name? and in

thy name have cast out devils? and in thy name

done many wonderful works? And then will I profess

unto them, I never knew you: depart from me, ye

that work iniquity."

You might say, "God tells us plainly in His Word

that one may make a profession of religion, may be

active even in Christian work, and yet be lost

after all." Then have him read the verses. When

they are read, you can say, "According to these

verses, will a mere profession of religion save

any one?" "No, doing the will of the Father which

is in heaven." "Are you doing His will?"

2. A second way of dealing with this class is to

say, "God tells us plainly that in order to be

saved we must be born again." Then show them John

3:3-5:

Jesus answered and said unto him, Verily, verily,

I say unto thee, EXCEPT A MAN BE BORN AGAIN, he

cannot see the kingdom of God. Nicodemus saith

unto him, How can a man be born when he is old?

can he enter the second time into his mother's

womb, and be born? Jesus answered, Verily, verily,

I say unto thee, Except a man be born of water and

of the Spirit, he cannot enter into the kingdom of

God."

When these verses are read, you can say, "Now

these verses make it clear, that in order to enter

the kingdom of God, one must be born again. Now

let us turn to other parts of the Bible and see

what it is to be born again." For this purpose use

the following: {102}

"Whosoever is born of God DOTH NOT COMMIT SIN, for

his seed remaineth in him: and he cannot sin,

because he is born of God." 1_John 3:9.

"If ye know that he is righteous, ye know that

EVERY ONE THAT DOETH RIGHTEOUSNESS is born of

him." 1_John 2:29.

"Therefore if any man be in Christ, HE IS A NEW

CREATURE: old things are passed away; behold, all

things are become new." 2_Corinthians 5:17.

3. A third method of dealing with this class is by

saying, "Yes, faith does indeed save, but it is a

certain kind of faith that saves." To show what

the faith that saves is, turn to Galatians 5:6:

"For in Jesus Christ neither circumcision availeth

any thing, nor uncircumcision; but FAITH WHICH

WORKETH BY LOVE."

This passage says that it is faith which worketh

by love. Romans 10:9-10 that it is a faith of the

heart:

"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."

while James 2:14 tells us that it is faith which

shows itself in works:

"What doth it profit, my brethren, though a man

say he hath faith but have not works? can that

faith save him?" (RV)

4. 1_John 5:4-5 is also very useful as showing

that one who really has faith in Jesus as the Son

of God, and is born of God, overcomes the world.

The passage reads as follows:

"For whatsoever is born of God OVERCOMETH THE

WORLD; and this is the victory that overcometh the

world, even our faith. Who is he that overcometh

the world, but he that believeth that Jesus is the

Son of God?"

The fact that one is living in sin and not

overcoming the world, but being overcome by it, is

conclusive proof that he really has not faith that

Jesus is the Son of God, and that he has not been

born of God.