Truth Magazine

By Larry Ray Hafley

Question:

From Indiana: “Must all who renounce errors of the Independent Christian Churches be re-baptized? Many of these congregations that I am familiar with do teach the credo on the gospel plan of salvation. Do you think to scriptural baptism depends upon the administrator?”

Reply:

These two questions are related. If they are not brothers, they are first cousins. Sectarian, denominational concepts of the design of the gospel and the nature of the church serve only to confuse the issues raised by these queries. The essential point is scriptural_ baptism. What constitutes true obedience to the gospel?

Whenever one is obedient to the faith, he is added to the church (Acts 2:47). Or, to say the same thing in a different manner, whenever one is baptized scripturally, he is baptized into one body, the church of Christ (1 Cor. 12:13, 20; Col. 1:18). This divine relationship is the sphere of salvation, the realm and room of the redeemed (Eph. 2:11-22; 5:23). The way one is saved is the way one becomes a member of the body of Christ (Acts 2:38, -47; 18:8; 1 Cor. 12:13). To be baptized into one body is to be baptized into Christ (Cal. 3:26, 27; Col. 2:12; 1 Cor. 12:13; 6:11; Acts 2:38; 22:16). This is true because the church is the body of Christ (Col. 1:24). If a germ enters into me, he must come into my body. If one enters into Christ, he must come into His body, the church (Eph. 1:22, 23).

After obeying the gospel, one may be espoused to a religious society, like the Christian Church, which is unknown to the New Testament. However, this does not detract from the fact that that one did purify his soul in obeying the truth. A Christian Church preacher could reason with a Jew from Isaiah 53 as Philip did with the Ethiopian (Acts 8:26ff.). He could show that Jesus is the Christ of Old Testament promise and prophecy. Ile could tell that Jew what Jesus said, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:16). That Jew, if obedient, would be saved, added to the church, as the treasurer was in Acts 8. If he goes and joins a Christian Church in Ethiopia and begins to worship with mechanical instruments of music, does that “undo” his obedience? No, his errors in these areas do not nullify his obedience.

Each case must be viewed or judged on its own merits. “Christian Church baptism” is not the issue. It is no more valid than is “Church of Christ baptism.” The core of the controversy is baptism in the name of Jesus Christ for the remission of sins (Luke 24:47; Acts 2:38). Not every one who says he was “baptized for the remission of sins in the Christian Church” has been scripturally baptized. A true and. scriptural baptism can only be determined by the Scriptures.

The Administrator

The answer to the inquiry relative to the one who performs the baptism is inferred above. An atheist, a Baptist, a drunkard, a Catholic priest, or a Christian could immerse one. What would their spiritual status have to do with the scripturalness of the baptism? Nothing at all, but if it does, how can one be sure that the Christian who baptizes him is not secretly a hypocrite? Perhaps the one who baptizes me is a true Christian, so I relax in that comforting knowledge, but what about the one who baptized the one who baptized the one who is baptizing me? If the one who is baptizing me was not baptized by a “”proper” administrator, then his baptizing me is worthless. What about the one who baptized the one who baptized the one who is baptizing me … ? You see the absurdity of making baptism depend upon the administrator.

A parallel situation may be found in the preaching of the gospel. “Some, to be sure, are preaching Christ even from envy and strife . . . (and some) proclaim Christ out of selfish ambition, rather than from pure motives” (Phil. 1:15-17–NASB). The hypocrisy of the preachers did not adversely affect the fruit of the gospel. Paul rejoiced that Christ was being preached, “whether in pretense or in truth.” ‘The preacher is parallel to the administrator of baptism. “Those converted and baptized by the contentious, insincere proclaimers were just as saved as though Paul himself had done the preaching and baptizing. If not, why did Paul say, “I rejoice?”

Truth Magazine, XX:24, p. 2
June 10, 1976

By Keith Sharp

The Blessedness of Righteousness

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with unalienable rights, that among these are Life, Liberty and the pursuit of Happiness” (The Declaration of Independence).

All people desire to be happy. Our forefathers bequethed us a legacy of freedom which includes each man’s liberty to pursue his own peculiar ideas about how to be happy. Americans, with material means that are stupefying to other peoples, have expended enormous efforts in seeking the elusive goal of happiness. If our wealthy but miserable society, America, is among the world leaders in suicide rates, proves anything, it is that wealth and pleasures are not the sources of true happiness (cf. Eccl. 2:1-2; 5:10). flow, then, can we be happy?

In Matthew 5:3-12 the Master described certain people as “blessed” nine different times. Once He exhorted these same people to “Rejoice, and be exceeding glad” and promised them a “great . . . reward” (v. 12).

The word “blessed” — from the Latin form of which we obtain the title for this passage, the “the Beatitudes” – is difficult to render fully and accurately into English. The Greek term is makarios. In classical Greek this was the word which especially described the gods — those who possessed consummate bliss.

“The Greeks always called Cyprus he makaria . . . , which means The-Happy-Isle, and they did so because they believed Cyprus was so lovely, so rich, and so fertile an island that a man would never need to go beyond its coastline to find the perfectly happy life. . . . Makarios then describes that joy which has its secret within itself, that joy which is serene and untouchable, and self-contained, that joy which is completely independent of all the chances and changes of life. 1

In the Beatitudes Jesus explained to us how to obtain true inward joy which outward circumstances cannot defeat. In these two terms — “inward” and “outward” – is found the key. True blessedness does not lie in outward things, whether it be wealth, a fine house, a favorable climate, a change of scenery, pleasures, learning, power or whatever. Real, lasting joy is found in inward character. The righteous character of disciples of Christ is their source of true joy. This is the blessedness of citizenship in the kingdom of heaven.

Each Beatitude has three parts: an ascription of blessedness, a description of those who are so blessed and a statement of the reason for their blessedness.

These eight “Pentecost Pointers” (to quote Foy E. Wallace, Jr.) teach us the character we must possess in order to receive the real joy that is found in being a Christian. The eight Beatitudes do not describe eight classes of people but are different facets of the character of all true disciples of Christ. They show not only the character of Christians but the spiritual nature of the kingdom of Christ as well.

The people of the world, and many supposed Christians, seek happiness, peace and joy in outward circumstances such as wealth, pleasure, learning and power. But real joy is an inward quality which springs from strength of character. True blessedness, eternal, unshakeable, unaffected by worldly misfortune, is the result of being in Christ and having Jesus within, for the Lord is “the same yesterday, and today, and for ever” (Heb. 13:8).

Poor in Spirit

How utterly different is the word of Christ from the thinking men! Whereas men exalt those who are proud, independent and wealthy, those who recognize no need for any help from any one, the so-called “self-made men,” Jesus announced, “Blessed are the poor in spirit . . .” (Mt. 5:3). In one simple, profound and sweeping statement He utterly destroyed the value systems of men to be replaced with that of His kingdom. Who are the “poor in spirit?”

There are two words in the Greek language for “poor.” One describes the man who serves his own needs with his own hands . . . the working man, the man who has nothing superfluous, the man who is not rich, but who is not destitute either.2

Usually, when people claim, “Oh, we’re just poor people,” this is what they mean. But this not the word employed by the Master. The word the Lord used is from a word meaning `to be thoroughly frightened, to cower down or hide one’s self in fear; hence … one who slinks and crouches, often involving the idea of roving about in wretchedness . . . . reduced to begarry, begging . . . destitute of wealth . . . lowly, afflicted…. 3

The blessedness Jesus pronounced was not upon a man who has just enough and no more, but was upon the man who has nothing at all, who is utterly destitute, a beggar!

Does this mean the Lord demands material poverty of us if we are to receive the blessings of the kingdom? Certainly there were patriarchs of old who were godly though wealthy (cf. Gen, 13:2-6; Job 1:1-3). We have not only the liberty, but the obligation to work for a living (Eph. 4:28; 2 Thess. 3:10-12; Tit. 3:14). While the Gospel warns against the danger of loving riches (1 Tim. 6:6-10), wealthy Christians of the First Century were not required to become impoverished (1 Tim. 6:17-19; 3 Jn. 2). Actually, it is good to be neither too poor nor too rich (Prov. 30:7-9).

This blessing of the Lord has no direct connection with outward circumstances. It is not just “Blessed are the poor,” but “Blessed are the poor in spirit.” The “spirit” is the inward part of man (Job 32:8,18), made in God’s image (Gen. 1:2,6; Eccl. 12:7; Jn. 4:24; Heb. 12:9). “In spirit” is indicative of our minds, our attitudes, our way of thinking (cf. Jn. 4:24; Rom. 12:11).

The word poor is usually descriptive of what a man has, or does not have, but the expression poor in spirit refers to what a man is.4

The “poor in spirit” are those who realize they are utterly helpless spiritually and entirely dependent upon God for spiritual guidance and help. Only the man who is so humbled will completely sacrifice his own will to God’s will, obey God from the heart and enter the kingdom.

This blessed quality of character is demonstrated innumerable times in the Scriptures. God dwells “with him also that is of a contrite and humble spirit” (Isa. 57:15). He promises: ” . . . but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa. 66:2). Jeremiah confessed: “O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer. 10:23). To enter the kingdom of Heaven, we must humble ourselves as little children (Mt. 18:1-4; 19:14). Children recognize their need of instruction, are eager to learn and are not offended when one points out their mistakes. Not the man who exults, “God, I thank thee, that I am not as other men are,” but the man who prays, “God be merciful to me a sinner,” is justified (Lk. 18:9-14). God chose not to save by the wisdom, wealth or power of this world, but by what is in men’s eyes foolishness (1 Cor. 1:18-30). If any desires to be wise, “let him become a fool, that he may be wise” (1 Cor. 3:18). Until you realize you do not know, you will never turn to God’s word to find the answer.

Theirs Is the Kingdom of Heaven

Of all the fond and ardent desires of the heart of a faithful Jew, the one that thrilled him the most was the longing to see the kingdom of the Messiah come and to rejoice in the blessings of that rule. In pronouncing the highest joy imaginable, one Pharisee, announced, “Blessed is he that shall eat bread in the kingdom of God” (Lk. 1’7:20), and the Master’s own disciples urgently inquired, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6).

Jesus promised this grandest of all blessings, possession of the heavenly kingdom, to “the poor in spirit.” How do they possess the kingdom of Heaven? To answer this, we must know what the kingdom of Heaven is. ‘The term “kingdom” means primarily ” . . . royal power, kingship, dominion, .rule. . . .” 5 Thus, the word

. . . is primarily an abstract noun, denoting sovereignty, royal power, dominion. . . ; then, by metonymy, a concrete noun, denoting the territory or people over whom a king rules…. 6

This word “kingdom” is used in the New Testament to denote the nations of the earth (Lk. 21:10), the rule or sovereignty of God (Lk. 17:21), the “everlasting kingdom,” Heaven itself, as the abode of the saved (Acts 14:22; 2 Pet. 1:11) and the kingdom promised and prophesied. in the Old Testament (Lk. 1:33; cf. Isa. 9:67). It was this kingdom before promised that the Jews anxiously awaited and about which Jesus preached (Mk. 1:14-15; Mt. 4:17,23).

What is the kingdom of Old Testament promise and prophecy? Several terms are used interchangeably to describe different aspects of the same divine institution. The words “kingdom of heaven” and “kingdom of God” refer to the same thing (cf. Mt. 13:11; Mk. 4:11; Lk. 8:10). Furthermore, the “kingdom of Christ” is identical to the “kingdom of God” (Eph. 5:5), since all who belong to Christ are possessed also of God (Jn. 17:10). This means that the kingdom of Heaven can also be called the kingdom of Christ. Finally, the kingdom of Heaven and the church of Christ are one and the selfsame divine institution (Mt. 16:18-19; Acts 20:28; cf. Rev. 5:9-10; Heb. 12:22-2.3, 28). The kingdom prophesied of old is the church of the Lord.

The appellation “kingdom” describes the Lord’s church from the standpoint of its rule. It is the “kingdom of heaven” in that its nature is of Heaven, not as the nations of this earth (Jn. 18:36). The church is described as “the kingdom of God” because He has all ultimate authority over His people (1 Cor. 15:24-28). It is called “the kingdom of Christ” in that Jesus Christ is its King (1 Tim. 6:14-16), having been given from God all authority to rule His people (Mt. 28:18).

What is the nature of this kingdom? It is within the hearts of those who obey the Lord, and thus has no physical territorial limits as do the nations of this earth (Lk. 17:20-21), It, being so radically different from the governments of men, is not defended or extended by the power of armed might (Jn. 18:36). The benefits of this kingdom consist, not in material goods, but in spiritual blessings (Rom. 14:17). The kingdom. of Heaven is spiritual in its nature.

This kingdom was established on the first Pentecost after the resurrection of the Lord from the dead (cf. Dan. 2:31-45; Lk. ,3:1-2; Mt. 3:1-2; Mk. 1:14-15; 9:1; Acts 1:6-8; 2:1-4,47; 1 Thess. 2:12; Col. 1:13; Rev. 1:9). On that day the rule of Christ began, and His law became effective.

One becomes a citizen of the kingdom of Heaven by being born again (Jn. 3:3), by allowing the Spirit, through faith in the word He revealed, to lead him to be baptized in water into Christ (Jn. 3:5; Tit. 3:5; Rom. 8:14; 1 Pet. 1:22-23; Gal. 3:26-27).

The poor in spirit are willing to, in submission to their King, be born again that they might enter His kingdom. “Theirs is the kingdom of heaven” in that they received the blessings of citizenship therein, i.e., “all spiritual blessings in heavenly places in Christ” (Eph. 1:3).

Conclusion

The “poor in spirit” are those who humble themselves as little children, recognizing their own need for divine guidance. They are the ones who receive the kingdom because they are the ones whose attitude is such that they will heed the commands of the Father, which are the conditions upon which one enters the kingdom. You can never enjoy the blessings of citizenship in the kingdom of Heaven until you realize your own utter unworthiness, helplessness and need for divine guidance and turn to God for the help that He alone can give through His inspired word. Are you “poor in spirit”?

FOOTNOTES

1. William Barclay, The Gospel of Matthew (Philadelphia, 1956).1, 84.

2. Ibid., p. 85

3. J. H. Thayer, A Greek English Lexicon of the New Testament (Chicago, 1889), p. 557.

4. Foy E. Wallace, Jr., The Sermon on the Mount and the Civil State (Nashville, 1967), p. 12.

5. Thayer. p. 96

6. W. E. Vine, An Expository Dictionary of New Testament Words (Old Tappan, New Jersey, 1940), II, 294.

Truth Magazine, XX:23, p. 12-14
June 3, 1976

By L. L. Applegate

Ruling power begins, and ends with the local congregation (Acts 20:28). Elders are told to feed the church He purchased with His blood (1 Peter 5:2). Feed flock among you, taking the oversight thereof. In the 6th Ch. Acts verses 1-6 we have example of caring for widows. Such was within the framework of the local church at Jerusalem. Notwithstanding, many depart from the New Testament example and build centralized homes (Institutions) separate and apart from the local church to care for widows and orphans.

Such homes (Institutions) were unknown in the days of the Apostles and are not recorded in New Testament. Many thousands of dollars are spent for buildings (Institutions) for the aged so that children or nephews may send their mother or father there, thus freeing them of caring for them in their own house. Read 1 Tim. 5:3, 4: “Honour widows that are widows indeed. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.” Let us hear what Apostle Paul said relative to those who would not care for their own. “But if any provide not for his own, and specially for those of his own house he hath denied the faith, and is worse than an infidel” (1 Tim. 5:8). These scriptures tell us how to care for widows and orphans. We have members among us today who say we have no New Testament example for such work so it is left to man’s own judgment how such work is to be done. Read what the Prophet Jeremiah said in Jeremiah 10:23: “O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.” Let us learn not to go beyond what is written (1 Cor. 4:6). Those who transgress and go beyond the New Testament example have not God Quo. 9). Churches of the Lord who send money out of church treasury to Institutional homes, whether it be for widows or orphans, are sinning, whether they realize it or not. There is no Bible authority for such. But we do have Bible authority for what we do (Col. 3:17).

Institutional homes such as homes for aged and orphan as we have them among us must come to an end. They originated in the heart of man and not of God.

Hear a small boy as he asks his father this question as they were on the way to old folks home.- “Father, where are you taking grandpapa?” Father’s reply, “Son, I’m taking him to the old folks’ home,” The boy said to his father, “Is that where you want me to take you when you get old?” The father’s answer: “We’re taking grandpapa back home with us.” Please note the truth brought home to this father by his son.

Christian reader, would you prefer going to an institution rather than being home with loved ones? If you have no one, children or nephew, then make your home with a Christian family in your home congregation where you may be able to worship God in spirit and in truth (Jno. 4:24). (Copies free upon request from his widow, Mrs. L. L. Applegate, Cottondale, Florida 32431)

Truth Magazine, XX:23, p. 11
June 3, 1976

By Voyd N. Ballard

I read with interest and appreciation Larry Ray Hafley’s article “Reviewing Gordon Wilson On Faith And Works” in Truth Magazine, Feb. 12 1976. While I have had no contact with Gordon since 1963 when he caused serious trouble in the church in Clovis, California, I have strongly suspected that he has been in sympathy with Ketcherside and his cohorts for some time. Evidently he has not only been in sympathy with them, but the transcription of his speech as quoted by Brother Hafley is proof that Gordon has been teaching false doctrine since 1972.

As Brother Hafley says, “Brother Wilson’s dissimulation is long overdue in being reviewed.” Gordon “WAS RAISED BETTER,” this I know. I have known the Wilson family most all of Gordon’s life. Gordon was married to my oldest daughter in March of 1956. His father, John W. Wilson was one of the first sound gospel preachers I became acquainted with when I came to the state of California in 1946. I worked closely with John off and on for several years while his children and mine were growing up. John was (and so far as I know still is) one of the able and capable preachers and debaters with the knowledge and ability to defend the Truth against every form of false doctrine. I have heard him again and again in debates with denominational preachers where he laid this very doctrine that Gordon taught in Hazelwood, Missouri so far in the shade that the denominational preacher was never able to recover from the sledge hammer blows John struck against it. So, I know that Gordon knows better. His dad taught him better, and Gordon started out as a young preacher with the determination to preach and defend the Truth as he had been taught and as his daddy had always done. What “hindered him that he should not continue to obey and defend this Truth?”

I do not know. but I do know this false doctrine needs to be exposed, and I thank God for such papers and Editors as Truth Magazine and Cecil Willis and now The Gospel Guardian and James Adams with staffs of writers who have the courage and willingness to do it. May your tribe increase, and may you never be turned aside by those who “don’t like the way you do it.”

These fellows like Gordon think they have discovered some “new truth.” What they are teaching is neither “new” or “truth.” It is as old as denominationalism and just as false as it was when some of us “old timers” were debating Baptist preachers years ago. Denominational preachers still preach this “Faith only, Grace only” doctrine, but it is next to impossible to get any of them to attempt to defend it in debate anymore. The last debate I had with a Missionary Baptist preacher was about four years ago. In this debate he made the very same argument that Gordon makes in his Hazelwood, Missouri speech. The only difference is that the Baptist preacher made the argument stronger and better and as Brother Hafley says he, while just as wrong as is Gordon, was at least “consistent.”

But, as I said, It is next to impossible to get a denominational preacher to attempt to defend his “Faith only, Grace only” doctrine in public debate, and I suppose it would be even more impossible to get one o# these Ketcherside boys with their “new truths” to attempt publicly to defend their false doctrines. In case any of them get up enough courage to attempt it, I will walk across a forty acre field of cockleburs barefoot if necessary to meet them in public debate. According to the transcription of his speech Gordon Wilson says, “no alien sinner is ever said to be justified by works.” I am willing to affirm that “No man (alien or otherwise) in any age was ever said to be justified by his faith until that faith had been expressed in obedience to the commands of God.”

True, we are not saved by our own works, but we are saved only in our obedience to the commands of God. These commands to the alien sinner are: Faith in Jesus Christ, Repentance of sins, confession of Christ as Lord, and baptism in water (Mk. 16:15, 16; Acts 17:30, 31; Rom. 10:9; Acts 2:38). Peter was sent to aliens to tell them “words, whereby thou and all thy house shall be saved.” He told them, “God is no respecter of persons (what He requires of one He requires of all). But in every nation he that feareth him and worketh righteousness is accepted with him” (Acts 11:14; Acts 10:34, 35). Gordon says, “Neither man nor any other New Testament writer ever uses the word “works” with approval, of the obedience of an alien sinner. Never! Look it up in your concordance, my friend!” Gordon, and those of his persuasion would do far better if they would “look it up in the New Testament.”

Paul and James are not “talking about two different periods of time in the lives of people” as Gordon wants to think. They are talking about different kinds of works. There are three different kinds of works set forth in the New Testament:

1. Man’s works which cannot save: Eph. 2:8, 9. Titus 3:5 says, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” The washing of regeneration is admittedly water baptism; so Paul is saying, “Not by – But by” i.e. “Not by our own works, but by Baptism!” Gordon has heard Foy E. Wallace, John Wilson and other able preachers make this argument time and time again. And there was a time when Gordon said, “Amen” to it. The argument was true then and it is still true today Paul and the New Testament have not changed – Gordon has!

2. The works of the Old Law by which man could not be justified (Acts 13:39; Gal. 2:16). Paul and James do not contradict each other, nor are they talking about different people. Paul was talking about the works of man (man’s own righteousness) in Eph. 2. In Rom. 4 Paul uses Abraham as an example of one saved or justified without the Law of Moses. He shows Abraham was not justified by the works of the law. Paul is not saying Abraham was not saved by works of obedience, but that he was not justified by the works of the law, since his obedience and justification was long before the law. Abraham was justified by his works of obedience to God as pointed out in Heb. 11:8, 10. James uses Abraham to show that a man is justified by working the righteousness of God. “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou has faith wrought with his works, and by works was faith made perfect?” James says this fulfilled the scripture, and then quoted Gen. 15:6: “Abraham believed God, and it was imputed unto him for righteousness.” Which is exactly the very same scripture Paul quoted in Rom. 4:3! No Sir, Paul and James were not talking about “two different time periods in the lives of the people they addressed.” They were talking about the same period of time, the same person, and the same Old Testament Scripture, which both agree was fulfilled when Abraham’s “faith wrought with his works, and by works was made perfect.” Both agree Abraham was justified by works of righteousness (obedience) and not by the works of the law.

3. The works of righteousness (obedience to the commands of God) without which no man (alien or child of God) can be justified. “Though he was a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him” Heb. 5:8, 9). If “all them” does not include the alien I would like to see the scripture that excludes him.

It is a shame that these fellows have made shipwreck of their faith; It is even a worse shame that they continue to parade themselves before the churches as loyal gospel preachers. If they are determined to continue in false doctrine it would be much better for them and for the church if they went into denominationalism all together. Even the liberals cannot stomach such foolishness.

Truth Magazine, XX:23, p. 10-11
June 3, 1976