Matthew 7:21-23 stands among the most sobering words ever spoken by Jesus Christ, because He exposes religious confidence that lacks obedient submission to the will of the Father. Jesus says that not everyone saying to Him, “Lord, Lord,” will enter the Kingdom, but the one doing the will of His Father will enter. The repetition “Lord, Lord” shows urgency, intensity, and religious certainty, yet Jesus makes clear that verbal profession cannot replace obedient faith. In the historical setting of the Sermon on the Mount, Jesus has just warned about the narrow gate, the cramped road, false prophets, and the need to judge a tree by its fruit, so Matthew 7:21-23 continues that same line of warning. The issue is not whether a person uses Christian language, attends Christian meetings, or speaks warmly about Jesus, but whether his life is governed by the revealed will of Jehovah through Christ. The self-deceived person is not necessarily an atheist, a scoffer, or an open enemy of the faith; he may be religious, energetic, gifted, confident, and respected by others. That is what makes this passage so searching for those who work for Christ in the twenty-first century. The worker must deal with such persons lovingly, firmly, scripturally, and without flattering religious self-confidence that Jesus Himself will reject.

The Meaning of Self-Deception in Matthew 7:21-23

Self-deception is the condition in which a person believes he is accepted by God while ignoring the actual terms of acceptance that God has revealed. In Matthew 7:21-23, Jesus describes people who appeal to their words, their works, and their extraordinary religious activity, yet He declares that He never knew them. Their deception is not intellectual ignorance alone, because they know enough to call Jesus “Lord” and to connect His name with powerful acts. Their deception lies in treating religious activity as proof of divine approval while living outside obedience to the Father’s will. Matthew 7:23 identifies them as “workers of lawlessness,” which means their religious conduct was not governed by God’s righteous standard. Lawlessness is not merely public immorality; it includes any form of worship, service, or ministry that rejects the authority of God’s Word. A modern example is the person who speaks often about Jesus, posts Bible phrases online, and participates in religious events, while knowingly refusing correction from Scripture in doctrine, conduct, worship, or repentance. The worker for Christ must not strengthen such deception by saying, “At least he is sincere,” when Jesus makes obedience to the Father’s will the dividing line.

Why Religious Speech Cannot Replace Obedient Faith

Jesus does not condemn the words “Lord, Lord” because acknowledging His authority is wrong; He condemns the empty use of those words when they are separated from doing the will of the Father. Romans 10:9-10 connects confession with faith, but biblical confession is never a detached formula that excuses disobedience. Luke 6:46 records Jesus asking, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” That question shows that lordship language must be matched by submission to His teaching. James 1:22 warns Christians to become doers of the word and not hearers only, because hearing without obedience creates self-deception. A person may have correct religious vocabulary and still be spiritually false if his life is shaped by pride, rebellion, greed, bitterness, dishonesty, or false doctrine. The twenty-first century makes this danger easier because people can build a public Christian identity through media, music, slogans, and online association while avoiding personal obedience. The worker for Christ must bring such people back to Scripture, asking not whether they have religious speech, but whether they have surrendered to what God has plainly commanded.

The Father’s Will as the Standard of True Discipleship

Jesus does not leave the standard vague, because He says the one entering the Kingdom is the one doing the will of His Father who is in heaven. The Father’s will is not discovered through private impressions, emotional excitement, or religious tradition, but through the Spirit-inspired Word. Second Timothy 3:16-17 teaches that all Scripture is inspired of God and equips the man of God for every good work. John 17:17 records Jesus praying, “Sanctify them in the truth; your word is truth,” showing that truth is the instrument by which God separates His people for clean worship and service. The will of Jehovah includes repentance, faith in Christ, moral cleanness, truthful worship, love of fellow believers, endurance in obedience, and active witness concerning the Kingdom. A person who claims guidance while refusing the plain moral and doctrinal teaching of Scripture is not being guided by the Holy Spirit. The Spirit guided the writing of Scripture, and Christians today are guided by that Spirit-inspired message as they read, understand, believe, and obey it. Therefore, the worker for Christ must constantly lead the self-deceived away from subjective confidence and back to the written Word of God.

The Danger of Trusting in Religious Works

The people in Matthew 7:22 appeal to prophecy, exorcisms, and many powerful works, but Jesus does not accept their appeal as proof of belonging to Him. Their words reveal a serious spiritual error, because they say, in effect, “Did we not do impressive things in Your name?” rather than humbly submitting to the Father’s will. In Scripture, outward religious action can be performed with wrong motives, wrong doctrine, or wrong moral condition. First Corinthians 13:1-3 teaches that even remarkable gifts and costly actions are worthless without love, and biblical love never rebels against God’s commandments. Matthew 23 shows that the scribes and Pharisees performed visible religious acts while neglecting justice, mercy, faithfulness, and inward cleanness. A modern parallel is the public religious worker who measures acceptance by audience size, emotional meetings, charitable projects, or dramatic claims, while neglecting repentance, truth, humility, and obedience. The issue is not whether good works matter, because Ephesians 2:10 says Christians are created in Christ Jesus for good works. The issue is that works done outside obedient faith do not purchase acceptance, hide lawlessness, or force Christ to recognize a person as His own.

“I Never Knew You” and the Reality of Rejected Religion

Matthew 7:23 contains the devastating declaration, “I never knew you,” which speaks of Christ’s refusal to acknowledge them as approved servants. The word “knew” in this setting concerns recognized relationship, not lack of information, because the exalted Christ knows all persons fully. Jesus does not say, “I knew you once and then forgot you,” but “I never knew you,” showing that their religious confidence never rested on a true relationship of obedient discipleship. This truth guards against the shallow idea that any momentary religious excitement guarantees final acceptance no matter how a person lives afterward. John 10:27 says that Christ’s sheep hear His voice and follow Him, which means genuine discipleship is marked by continuing response to His teaching. First John 2:3-4 states that knowing Him is shown by keeping His commandments, while the one claiming to know Him and not keeping His commandments is false. A worker for Christ must therefore speak with moral seriousness when dealing with the self-deceived, because Jesus Himself does not soften the danger. It is merciful to warn a person before judgment rather than comfort him with assurances that contradict Christ’s own words.

Lawlessness Beneath a Religious Surface

Jesus identifies the rejected persons as workers of lawlessness, and that expression is essential to understanding the passage. Lawlessness is not limited to civil crime or scandalous conduct; it is the refusal to live under God’s revealed authority. In Matthew’s Gospel, Jesus consistently presents discipleship as obedience to His words, as seen in Matthew 7:24-27 where the wise man hears and does what Jesus says. A lawless religious person may use Christian language while deciding for himself which teachings of Christ matter and which can be ignored. He may reject biblical standards on marriage, speech, forgiveness, honesty, worship, evangelism, baptism, congregation order, or doctrinal truth while still claiming loyalty to Jesus. Titus 1:16 describes people who profess to know God but deny Him by their works, being unfit for any good work. This is not a call to harsh suspicion toward every struggling believer, because all Christians battle imperfection and need correction. It is a call to distinguish repentant weakness from settled lawlessness, because the repentant person responds to Scripture while the self-deceived person resists it and hides behind religious claims.

How the Worker for Christ Should Approach the Self-Deceived

The worker for Christ must approach the self-deceived with humility, patience, and firmness rooted in Scripture. Galatians 6:1 teaches that spiritual correction must be done in a spirit of gentleness, while the one giving correction must watch himself. This means the Christian worker does not approach as a superior person but as a servant of Christ who is also dependent on God’s Word for correction. The conversation should begin with Scripture rather than accusation, because the goal is to let the person stand before the words of Jesus. A useful approach is to read Matthew 7:21-23 with the person and ask what Jesus identifies as the real standard for entering the Kingdom. Then the worker can move to John 14:15, where Jesus connects love for Him with keeping His commandments, and to James 2:17, where faith without works is dead. The worker should use concrete questions, such as whether the person has repented of known sin, been baptized by immersion as a believer, embraced the teaching of Christ, and accepted the authority of Scripture over personal preference. Such questions are not meant to humiliate but to uncover whether the person’s confidence rests on Christ and obedience to the Father’s will or on religious identity.

Distinguishing the Weak From the Self-Deceived

A vital part of dealing with the self-deceived is distinguishing them from weak believers who are grieved by their sins and desire restoration. Psalm 51 shows David crushed by guilt and seeking cleansing after serious sin, while Proverbs 28:13 teaches that the one concealing transgressions will not prosper, but the one confessing and forsaking them will receive mercy. Peter denied Jesus three times, yet Luke 22:61-62 shows him weeping bitterly, and John 21:15-17 shows Jesus restoring him to service. The self-deceived person is different because he defends himself, minimizes sin, shifts blame, or points to religious accomplishments as protection from correction. The weak believer says, “God’s Word is right, and I need help to obey,” while the self-deceived says, “My religious record proves I am safe, so I need not change.” This distinction prevents the worker from crushing the repentant or comforting the rebellious. First Thessalonians 5:14 says to admonish the disorderly, encourage the fainthearted, and support the weak, which requires careful spiritual discernment. The worker for Christ must never use Matthew 7:21-23 as a weapon against tender consciences, but he must use it faithfully when religious confidence is shielding lawlessness.

Confronting False Assurance in the Twenty-First Century

False assurance today often grows through repeated exposure to incomplete messages about Jesus that promise comfort without repentance and identity without obedience. Many hear that Jesus accepts them as they are, but they are not told that He commands repentance, transformation, and submission to His teaching. Acts 17:30 says that God commands all people everywhere to repent, and Acts 26:20 shows that repentance must be accompanied by deeds appropriate to repentance. Some are taught to trust a one-time prayer as though the words themselves secure eternal life, even if the person never becomes a disciple. Others are taught to rely on religious experiences, emotional worship, dreams, charismatic claims, or family heritage, but none of these replace doing the will of the Father. Matthew 28:19-20 defines the Christian mission as making disciples, baptizing them, and teaching them to observe all that Christ commanded. Therefore, the worker for Christ must not reduce evangelism to getting quick decisions or public responses. He must labor to produce learners of Christ who understand the cost of discipleship, accept correction from Scripture, and continue walking the cramped road that leads to life.

Using Scripture to Awaken the Conscience

The conscience of the self-deceived must be awakened by Scripture, because human persuasion alone cannot pierce religious pride. Hebrews 4:12 says that the Word of God is living and active, able to discern the thoughts and intentions of the heart. The worker should use clear passages that expose false profession, such as Matthew 7:21-23, Luke 13:24-27, John 15:1-6, Romans 2:13, Second Corinthians 13:5, Titus 1:16, James 1:22, and First John 2:3-6. Each passage should be handled in context, not as isolated proof-texts thrown at the person. For example, Second Corinthians 13:5 calls professing believers to examine whether they are in the faith, and this examination must be measured by apostolic truth, not by emotion or comparison with others. First John 2:6 says that the one claiming to remain in Christ ought to walk as He walked, which gives a concrete moral and doctrinal direction. The worker can ask the person to read these passages aloud and explain what standard each one gives. This method allows Scripture to do the searching work and keeps the conversation from becoming a contest of personalities.

Avoiding Two Opposite Errors

The worker for Christ must avoid two opposite errors when dealing with the self-deceived. The first error is careless reassurance, where a person is told he is safe because he once made a profession, joined a congregation, served in ministry, or had an emotional experience. This error contradicts Matthew 7:21-23 because Jesus rejects those who had both profession and religious activity. The second error is harsh despair, where a struggling person is treated as rejected by Christ simply because he is battling weakness, sorrow, or fear. This error contradicts Matthew 11:28-30, where Jesus invites the burdened to come to Him, and Isaiah 42:3, where God’s Servant does not crush the bruised reed. The biblical path is neither shallow reassurance nor severe accusation, but truthful shepherding through the Word. A concrete example is the young believer who confesses anger, seeks forgiveness, and asks how to change; he needs instruction, encouragement, and accountability. By contrast, the religious person who excuses cruelty, dishonesty, or sexual immorality while saying, “God knows my heart,” must be warned that God’s knowledge of the heart is exactly why repentance is necessary.

Repentance as the Proper Response to Christ’s Warning

The proper response to Matthew 7:21-23 is not panic, self-hatred, or religious performance, but repentance and obedient faith. Repentance means a changed mind toward God, sin, Christ, and Scripture that produces a changed course of life. Luke 24:46-47 records that repentance for forgiveness of sins was to be proclaimed in Christ’s name to all nations. Acts 2:38 connects repentance with baptism, and baptism in the New Testament is immersion of a believer who has personally responded to the message. A self-deceived person must not be told merely to feel sorry or to become more religious; he must be called to turn from lawlessness and submit to Christ. This includes rejecting false doctrine, ending known sinful practices, making restitution where appropriate, seeking forgiveness from those harmed, and placing his life under the instruction of Scripture. Repentance is not a work that earns salvation, because eternal life is God’s gift through Christ’s sacrifice. Yet repentance is inseparable from the path of salvation, because no one can knowingly cling to rebellion and honestly claim to be doing the will of the Father.

The Role of Christ’s Sacrifice in Correcting Self-Deception

When dealing with the self-deceived, the worker must keep Christ’s sacrifice central, because moral correction without the ransom message becomes mere religious reform. Jesus did not come only to give warnings; He came to give His life as a sacrifice for sins. Matthew 20:28 says that the Son of Man came to serve and to give His life as a ransom for many. First Peter 2:24 teaches that Christ bore sins so that believers might die to sins and live to righteousness. This means the self-deceived person must be brought to see both the seriousness of sin and the greatness of mercy through Christ. He must understand that religious activity cannot cleanse guilt, remove condemnation, or reconcile him to Jehovah. Only the sacrifice of Christ provides the basis for forgiveness, and that forgiveness leads to a life of obedient discipleship. A worker who warns without pointing to Christ’s sacrifice may produce fear without faith, while a worker who speaks of sacrifice without repentance may produce confidence without conversion.

The Place of Baptism and Discipleship

Baptism has an important place in dealing with the self-deceived because the New Testament presents baptism as the public act of a repentant believer, not as a ceremony performed on an unknowing infant. Matthew 28:19-20 places baptism within the work of making disciples and teaching them to observe Christ’s commands. Acts 8:36-38 presents baptism as the response of one who has heard and accepted the message, and the action involves going down into water and coming up from it. Romans 6:3-4 connects baptism with identification with Christ’s death and a new walk of life. Therefore, the worker should not treat baptism as a magical act that saves apart from faith and repentance, nor should he treat it as optional when Christ commanded it. Some self-deceived persons have undergone religious rituals without ever becoming disciples, while others claim discipleship while refusing the baptism Christ commanded. The worker should explain baptism carefully from Scripture, showing that it belongs to those who understand the gospel, repent, believe, and commit themselves to follow Christ. In this way, baptism becomes neither an empty badge nor a human tradition, but an obedient response within the path of salvation.

The Need for Moral Clarity Without Cruelty

Moral clarity is necessary because self-deception often survives by turning sin into weakness, preference, trauma, personality, or private business. Scripture does not allow the worker to treat serious sin lightly, because First Corinthians 6:9-11 names forms of unrighteous conduct and then says that some Christians had been washed, sanctified, and declared righteous through Christ. The passage gives both warning and hope: those practicing unrighteousness must not be deceived, yet those who repent can be changed. Ephesians 4:25-32 gives concrete commands, such as putting away falsehood, controlling anger, refusing theft, speaking what builds up, removing bitterness, and practicing forgiveness. These commands help the worker move from general rebuke to specific biblical instruction. For example, a person who lies in business should not be told only to “be more spiritual”; he should be shown that truthfulness is required, dishonest gain must stop, and wrongs should be corrected. A person who refuses forgiveness should be shown Matthew 6:14-15, where Jesus links receiving mercy with extending mercy. The worker must speak firmly, but never with delight in another’s guilt, because the goal is restoration to clean worship and obedient living.

Dealing With the Person Who Trusts in Ministry Success

One of the hardest forms of self-deception appears in the person who trusts in ministry success. Matthew 7:22 shows people appealing to powerful works, which means visible ministry activity can become a shield against self-examination. A teacher may assume that knowledge proves acceptance, a preacher may assume that response from listeners proves divine approval, and a congregation worker may assume that years of activity prove spiritual safety. First Corinthians 9:27 shows Paul disciplining himself so that after preaching to others he would not be disapproved. That verse is important because Paul did not treat ministry activity as automatic proof that the worker’s own condition was sound. The worker for Christ must therefore examine himself before correcting others, not by emotional introspection but by Scripture. He should ask whether his teaching is accurate, his motives are clean, his conduct is honest, his family life is orderly, and his private life is under Christ’s commands. When a self-deceived ministry worker is confronted, the issue should be stated plainly: public usefulness does not excuse private lawlessness or doctrinal rebellion.

Dealing With the Person Who Trusts in Family or Congregation Identity

Another common form of self-deception is confidence based on family, congregation, or religious culture. John 8:39-44 shows that some Jews claimed Abraham as their father, but Jesus exposed that their works did not match Abraham’s faith. Romans 2:28-29 shows that outward identity is not enough where the heart is not right before God. In a modern setting, a person may say that he grew up among Christians, has believing parents, attends meetings, knows biblical vocabulary, or belongs to a respected congregation. These things can be privileges, but they do not replace personal repentance and obedient faith. Ezekiel 18:20 teaches individual responsibility, showing that one person does not stand before God on the righteousness of another. The worker should therefore honor the person’s background without allowing it to become false assurance. He can say plainly from Scripture that each person must respond to Christ, follow His teaching, and walk in the will of the Father.

Dealing With the Person Who Trusts in Emotion and Experience

Religious emotion can be genuine, but it can also deceive when it is separated from truth and obedience. Matthew 13:20-21 describes the person who receives the word with joy but has no root and falls away when difficulty or pressure comes because of the word. That example shows that emotional response at the beginning is not the same as enduring discipleship. Some people weep during songs, feel moved during a sermon, or speak passionately about spiritual experiences, yet remain unwilling to obey specific commands of Scripture. Jeremiah 17:9 warns that the heart is treacherous, which means feelings cannot be the final judge of spiritual reality. The worker for Christ should not mock emotion, because love for God, sorrow over sin, and joy in truth are proper responses. Yet he must teach that emotion must be governed by the Word of God. A concrete question helps: after the emotion fades, does the person obey Christ, repent of sin, pursue truth, and walk in love?

The Narrow Gate and the Cramped Road

Matthew 7:13-14 directly precedes the warning about false prophets and false disciples, so it provides the larger framework for dealing with the self-deceived. Jesus says the gate leading to life is narrow and the road is cramped, while the road leading to destruction is broad. This does not mean salvation is earned by human hardship, but it does mean the path of life excludes self-rule, false worship, and lawlessness. The broad road is attractive because it allows a person to keep religious words while retaining control of his own life. The narrow gate requires coming to God through Christ according to the truth He has revealed, not according to personal invention. John 14:6 records Jesus saying that He is the way, the truth, and the life, and that no one comes to the Father except through Him. The worker should explain that the cramped road is not joyless bondage, because First John 5:3 says God’s commandments are not burdensome. It is the road of life because it is governed by the words of Christ, strengthened by hope, and secured by the mercy of Jehovah through Christ’s sacrifice.

The Use of Loving Warnings in Evangelism

Warnings are part of biblical evangelism, and the worker for Christ must not remove them to make the message more pleasant. Jesus warned, the apostles warned, and the prophets warned, because love tells the truth when danger is real. Acts 20:31 shows Paul warning the Ephesian elders with tears, which demonstrates that warning and tenderness belong together. Colossians 1:28 says Christ was proclaimed by warning and teaching everyone with all wisdom, so warning is not a harsh addition to the gospel. A worker who never warns may create hearers who admire Jesus but do not fear disobedience to Him. A worker who only warns may fail to show the mercy, patience, and kindness of God that lead to repentance. The balanced worker says with Scripture that Christ receives repentant sinners, forgives through His sacrifice, commands obedience, and rejects lawless religious pretense. Such evangelism is especially needed in a century that prizes affirmation but often avoids correction.

Helping the Self-Deceived Examine Themselves

Self-examination must be guided by Scripture, because unguided introspection can lead either to pride or despair. Second Corinthians 13:5 commands examination, but the standard is whether one is in the faith, meaning the faith taught by Christ and His apostles. The worker can help by asking the person to compare his beliefs, conduct, worship, and priorities with Scripture. Does he accept the authority of the Bible as the inspired, inerrant, and infallible Word of God? Does he understand that man is a soul and that eternal life is a gift from God, not a natural possession? Does he believe that death is the cessation of personhood and that hope rests in resurrection by God’s power? Does he accept Christ’s sacrifice as the only basis for forgiveness and the Kingdom hope as taught in Scripture? These doctrinal questions matter because false assurance is often built not only on immoral conduct but also on distorted teaching about God, man, death, salvation, worship, and the future.

Teaching Obedience Without Teaching Legalism

Teaching obedience does not mean teaching legalism, because legalism treats human rules, ritual performance, or personal merit as the basis of acceptance before God. Biblical obedience is the fruit of faith and the necessary path of discipleship under Christ. Ephesians 2:8-10 shows that salvation is by grace through faith, not from works, yet it also says believers are created in Christ Jesus for good works. Titus 2:11-14 teaches that God’s grace trains believers to reject ungodliness and live sensibly, righteously, and godly in the present age. Therefore, grace does not excuse lawlessness; grace instructs and reforms. The worker must explain this carefully because the self-deceived often hide behind a distorted view of grace. A person may say, “I am not saved by works,” while using that truth to excuse disobedience, which turns grace into a cover for rebellion. The biblical answer is that works do not buy salvation, but the absence of obedient fruit exposes a false claim to faith.

The Responsibility of the Congregation

The congregation has responsibility in dealing with the self-deceived because false assurance often grows where correction is absent. Hebrews 10:24-25 calls Christians to stir one another to love and good works and not abandon gathering together. This means Christian association is not merely attendance; it includes mutual encouragement, teaching, correction, and accountability. Galatians 6:2 says to bear one another’s burdens, while Galatians 6:5 also says each one will carry his own load, so the congregation helps without removing personal responsibility. Elders and mature teachers must guard doctrine, model obedience, and correct disorderly conduct from Scripture. They must not allow popularity, wealth, family connections, or visible talent to shield a person from needed admonition. First Timothy 5:20 shows that persistent sin can require public reproof when circumstances demand it, so others may have proper fear. Such correction is not cruelty; it is a necessary expression of love for Jehovah’s name, the congregation’s cleanness, and the endangered person’s soul.

The Worker’s Own Guard Against Self-Deception

No worker for Christ can deal rightly with the self-deceived while refusing self-examination. Matthew 7:3-5 warns against noticing the speck in a brother’s eye while ignoring the beam in one’s own eye. Jesus does not forbid correction; He commands the hypocrite first to remove the beam so he can see clearly to remove the speck. The worker must therefore keep his doctrine, motives, speech, habits, and relationships under Scripture. He must not trust in being a teacher, writer, preacher, elder, evangelist, parent, or experienced Christian. Hebrews 3:12-13 warns believers to guard against an evil, unbelieving heart and to encourage one another daily so that none becomes hardened by sin’s deception. The danger of self-deception is not only “out there” among obvious hypocrites; it can grow wherever a person hears Scripture without obeying it. The safest worker is not the one most confident in himself, but the one most submissive to the Word of Jehovah and most dependent on Christ’s sacrifice.

Speaking With Urgency Because Judgment Is Real

Matthew 7:21-23 looks ahead to “that day,” meaning the day of judgment when religious claims will be weighed by Christ Himself. This gives urgency to the worker’s task because human approval cannot overturn Christ’s verdict. The issue is not temporary embarrassment, social discomfort, or congregational reputation, but life or destruction. Matthew 10:28 teaches proper fear of the One who can destroy both soul and body in Gehenna, which is eternal destruction, not endless conscious torment. Revelation 20:14 shows death and Hades being thrown into the lake of fire, picturing complete removal of death and gravedom. Because death is the cessation of personhood and not the release of an immortal soul, the hope of the dead rests in resurrection by Jehovah through Christ. John 5:28-29 teaches that those in the memorial tombs will hear Christ’s voice and come out, with different outcomes according to their response to God. The worker must therefore speak urgently but not wildly, soberly but not cruelly, because the judgment of Christ is certain and His mercy is still being proclaimed.

Restoring the Aim of Working for Christ

To work for Christ is not merely to gather listeners, produce activity, or gain visible results. The aim is to help people become obedient disciples who know the truth, repent, believe, are baptized, and continue in the teaching of Christ. Matthew 7:21-23 corrects every shallow method that counts professions while ignoring fruit. It also corrects every proud method that measures success by the worker’s reputation rather than by faithfulness to the Word. The Christian worker must speak to the self-deceived as Jesus spoke, placing the will of the Father above religious appearance. He must use Scripture as the instrument of exposure, Christ’s sacrifice as the ground of hope, repentance as the proper response, and obedience as the evidence of living faith. He must remember that the person before him is not a project, an enemy, or an interruption, but a soul whose future depends on the truth of God’s Word. In this way, the twenty-first-century worker carries forward the same biblical labor: to awaken the careless, correct the deceived, comfort the repentant, and direct all attention to Jehovah’s will revealed through Christ.

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