Truth Magazine

By Roy E. Cogdill

We have been writing about unity among those who believe in Christ through the words of the Apostles (The Gospel). Christ prayed that these might all be one even as He and the Father are one (John 17:20-21). We believe that this unity is possible where the Word of God is respected and where people have the right attitude toward one another. We further believe that a diligent effort in behalf of such unity, its existence and its preservation, is the individual duty of every Christian. Paul said by the Spirit, “Endeavoring to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). Again Paul exhorted, “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:1-4). Those exhortations are not easily followed but they are essential to the right attitude and to the bond of peace in which the unity of the Spirit must be kept. We need to honestly examine our hearts and our practice to see if we are really making a contribution, a positive effort in the direction of maintaining the peace and unity for which Christ prayed and for which we are all obligated.

One of the main difficulties encountered in such an obligation is the ability to make a proper distinction between matters of opinion and matters of faith. Almost everyone who knows any scripture at all knows that Christianity demands we must all believe the same thing (Eph. 4:5; Titus 1:4; Jude 3). There must be a common faith, if there is to be a common salvation. But this does not mean that we must all “see things alike” in matters of personal opinion or about matters that are in the realm of personal judgment, conscience, or expediency. Romans, chapter 14, deals with this realm in these words: “Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things; another, who is weak eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth; for God hath received him. Who art thou that judgest another man’s servant? . . . one man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind . . . So then every one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God and approved of men. Let us therefore follow after things which make for peace, and things wherewith one may edify another. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.”

There are several things apparent from these verses of scripture. (1) There is a realm in which the conviction and conscience of the individual must be his guide (Rom. 14). His definition of faith as it operates in this realm is “full persuasion” in one’s own mind. (2) This realm concerns those things which are matters of indifference in the righteousness of God. They are not pertinent to Christian character until one offends his conscience and that is sin. Neither are they any part of “the Faith” concerning which we must all speak the same thing and believe the same thing; in other words, they are not things about which the Will of God has been revealed in His Word. In this realm God has made no choice but has left it up to the individual. (3) This realm concerns those things which are no part of the activity of the church, locally or universal, and are not matters about which there must be unanimity either of teaching, believing, or practice. They are in the realm of individual conviction and practice. It was wrong for the church to observe “religious holy days” which God has not ordained (Gal. 4:9-11). However, an individual Christian could consecrate a day in a special way to the Lord, such as a day of fasting or prayer, or in some other way attach some significance to it in his own mind and conscience without sinning as long as he did not condemn others for not observing it with him. Of course, there are those who are “weak in faith” that think that what an individual does or can do, the church does or can do. This is so utterly ridiculous from every point of view, however, that it really merits no answer or consideration.

Several rules are to be the guideline in matters that belong in this realm. They are: (1) The individual must act in accordance with his own convictions without violating his conscience. It is sinful to go against our consciences. This is not because the conscience is to determine what is right. Intellect and understanding do that. God has given us the conscience to protect us from sin and to maintain our self respect. When we violate it we destroy that restraint and make it easier to sin (Rom. 14:23). (2) In the exercise of that which I may be at liberty to do as an individual, I must not lead my brother to violate his conscience and thus to sin and thereby destroy my brother in the exercising of my personal liberty (Rom. 14:13-16, 19-21). (3) 1 must walk charitably toward my brother and allow to him the same consideration in matters in this field which I claim for myself. While I act in “full persuasion” in matters of this character, I must accord to my brother the same right and must not condemn him in the exercising of that right (Rom. 14:3-6, 10-12).

It must be understood that these principles do not apply to matters of “the Faith” about which God has given us no choice, but has legislated according to His own Will. Our duty in this field is to reverence the choice that God has. made, so that we will not seek one of our own but will gladly obey His Will and that without compromise for the sake of peace with anyone. Truth and righteousness cannot be forsaken without forsaking God. The “unity of the Spirit” is to be kept in the “bond of peace.” It is not the “church of our choice” that we must be a part of, but the “church of God’s choice.” The Gospel revealing the mind of God is not the faith and message of our choice, but the faith and message which God has ordained is what we must reverence. It is not the doing of our will but the doing of the Will of Christ that makes us Christians. In the Kingdom of God, the body of Christ, the Lord is “head over all things” and the only authority by which we can be guided. Here the will of the Lord must prevail for all such matters pertain to the “kingdom of God.”

But how can we tell the difference? How may we distinguish between matters of faith and matters of opinion? How may we know when to let our charity toward our brother rule our action? Here is the problem and that is the crux of the whole lesson. There must be some way to determine the responsibility we have toward God, our brethren, and ourselves!

The first fundamental to be remembered can be put in this form-has God specifically revealed His Will in the matter? If so, then there must be agreement concerning it both in faith and practice. This is true whether it is a matter of individual righteousness or church activity. Jesus said concerning the Old ‘Testament, “The commandments must not be broken” (John 10:35). An illustration of this in the realm of personal righteousness would be the law governing marriage. Jesus said, “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” This was not the practice under the law of Moses or during Judaism but it was God’s law from the beginning and for the whole human family. While marriage is not a “church ordinance” or “sacrament,” whatever that is, it is absolutely essential that all men observe it in order to be righteous. Modern practice or popular approval does not change such a law or righteousness and those who would change or alter it had just as well modify any other law of righteousness. (This line of discussion will be continued).

Truth Magazine XX: 34, pp. 537-538
August 26, 1976

By Daniel H. King

“Let’s keep our heads bowed and our eyes closed. In a group this size its almost inevitable that there be people who have never actually named the name of Jesus, personally. Oh, most of us I guess go to church from time to time, maybe regularly. But there are still a lot of churches that don’t give individuals a chance to reach out and claim the promises of Jesus personally-and to come to him. And so we go on being church members, church attenders, maybe even active in church affairs, but we never have come to a moment when we said, ‘Lord, Jesus, be my savior. Forgive my sins. Write my name in your book. Make me part of your family.’ Can you remember a time when you did that? You know, if you can’t remember a time, if you can’t think back to that moment, then the chances are that there has never been such a moment. We don’t want to go any further here without giving you the opportunity to just reach out and touch Jesus and make him your Lord. Our whole purpose is to come together as God’s people, humble ourselves, seek his face, turn from our own wicked ways, so that he can heal us, forgive us, and heal our land. But he wants to deal with us as individuals. While our heads are bowed, our eyes are closed, so that we can have some privacy, if you’ve never had such a moment and if you’re not sure that your name is written in that book, would you just stand very quietly where you are? And, by that motion, by that act of standing claim Jesus personally. Other people in the auditorium won’t see you, but Jesus is here. We’ve come together in his name and he will. Make your salvation and your election sure by claiming him personally. We’re going to wait just a moment. We’d like to ask you just to stand where you are, while our heads are still bowed, our eyes are closed, and in that act of standing-Jesus said, ‘If you’ll confess me before men, I will confess you before my Father who is in heaven.’ And, so many of us in this place believe Jesus is coming soon-and that moment, when you’ll want so desperately, more than anything else in all of life, for him to confess you and call your name-is approaching. There are people standing now. Let’s keep our heads bowed. I’ll just tell you that, it seems to me that there are several heads of families standing, men who know that they want to give their wives and their children the best husband and father that they and the Lord are capable of providing. ‘There are now some young people, teens, pre-teens. We’ll wait a moment longer.

“Those of you who are standing, just know of a certainty that the Lord Jesus is right beside you welcoming you -into the family of God. James says if a man or a woman or a child will draw near unto God, God will draw near unto him. Believe that! Receive that! Young women I see standing. Yes, there are others. If you can’t think back to a moment when you said ‘yes’ to Jesus, and you know that he added your name to his book of Life, then make that moment now. There are others standing. In every part of this gymnasium now there are people standing, claiming the promises of Jesus, becoming members of God’s family. We’re going to wait just a moment more, and then we’re going to pray together and seal this for all eternity. Yes, others standing. Just a few more seconds. There must be thirty or forty people standing. If you should be part of that number, don’t let the time pass. Don’t let your opportunity pass. Lord we thank you for these. Just, those of you, don’t look up really, but sort of open your eyes enough to see if there is somebody right around you standing, and if so just reach your hand out toward that person. If you’re close enough to just put your hand on his or her shoulder or to take his or her hand, do that, because Jesus says, ‘Where two or three agree concerning anything ye ask, my heavenly Father will do it.’ We want to make a prayer, we want to speak a prayer of agreement before the Lord with these who have stood. And all of you who can reach your hand out toward them, then do that. And those of you who are standing know that there are people on every side of you extending their hands and agreeing with you in prayer. And now, let’s all pray this prayer out loud together. Let me frame the words, just a prayer of surrender and commitment to the Lord. We all need to make this kind of prayer. So, let’s all speak it out together with these who’ve stood, all right? Heavenly Father, I love you. Thank you for loving me. Jesus, thank you for dying for me. Save me Jesus, Write my name in your book. Make me a part of your family. Be my Lord. Forgive my sins. Apply your blood to me. Make me your own. Help me to know and to do your will. Help me to read and understand your word. Fill me with your Spirit. Help me to obey every command. Help me to be a profitable servant. Help me to be a good neighbor. Help me to be a child of God. Walk with me from here on. You are my Father. Jesus, you are my Savior. Holy Spirit, you are my guide. And I thank you in Jesus’ name, Amen . . .

“There will be some more instruction for you just a little while later. There will be some more instructions for you, counseling and the next step or two if you need to take some other steps, and probably you do.”

The above quotation no doubt sounds like something that would have issued from the pulpit of Oral Roberts, Rex Humbard, or some other comparable figure. But, not so. These are the words of our dearly departed (from the faith, that is) Brother Pat Boone, delivered on May 24th, 1976 at the Vanderbilt Memorial Gymnasium in Nashville, Tennessee. Pat shared the podium with Dean Jones in the “musical experience in worship and intercession” by Jimmy and Carol Owens, called “If My People . . . ” Many of us who have kept up with Pat Boone have long known that he had departed from the faith through his experience with and promotion of ecstatic tongues and. “spiritual gifts.” His unwillingness to deny the “experiences” of others (fearful that they will also deny his, I suppose) has led him into fellowship with fake healers and false teachers of every stripe. His doctrine and practice has become more and more perverse as time has passed. This quotation which I transcribed from a tape of the proceedings is but another evidence of just how far one will go once he has “gone beyond the doctrine of Christ” (2 Jn. 9). We may certainly observe that once the bounds have been crossed, only the sky is the limit. There is now no discernible difference between Pat Boone and the birds that he has long been flocking with. Up to this point most of us have thought, though, that Pat still taught the necessity of baptism for remission of sins. At least, he often hinted at it when he spoke of the baptisms which he performed in his swimming pools at his home. This quotation would remove any doubts on the part of anyone, that is, if there really were any.

If you read it only with passing attention, you were made aware that Pat Boone’s invitation is most assuredly not the Lord’s invitation. His plan of salvation goes something like this: 1) Stand up; 2) Hold someone’s hand; 3) Pray a prayer of surrender and commitment. You may reread it carefully to see that I have not misrepresented his instructions to the unsaved. Now, look at the instruction given by Jesus: “He that believeth and is baptized shall be saved” (Mk. 16:16). There is not even the slightest resemblance between the two, is there? Pat tells the unsaved, “Stand very quietly where you are . . and by that motion, by that act of standing claim Jesus personally . . . Jesus said, ‘If you’ll confess me before men, I will confess you before my Father who is in heaven’ . . . Those of you who are standing, just know of a certainty that the Lord Jesus is right beside you welcoming you into the family of God.” Of all the vulgar and reprehensible deceptions that

I ever have been indisposed to hear-this one will surely take a back seat to none! In the first place, he misapplied the instructions regarding public confession, for he said earlier, “While our heads are bowed, our eyes closed, so that we can have some privacy . . . ” Is this not private confession? How could it be “before men” if it is private. But, more importantly Pat instructs the unsaved that “in that act of standing” one may be assured that Jesus “is right beside you welcoming you into the family of God.” For years we have scoffed at these unbiblical schemes of redemption as they fell from the lips of the “Billy Sunday” type of revivalists, but now they have begun to cascade from the mouth of one of “our own”! Walk to the front of the auditorium and be saved!” “Sign a commitment card and be saved!” “Stand up and be saved!” “Raise your hand and be saved!” “Put your hand on the radio and be saved” “Accept Jesus into your heart as your personal savior!” Ad infinitum! But, now listen, to the simplicity of the command of Ananius by the Spirit of God to the unsaved Saul, “Arise and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Yet Pat Boone is now one with the denominational world in that he deceives the unsaved into thinking they are saved prior to immersion in water-that, in spite of the fact that inspired men say otherwise! And, perhaps there might be some possibility of excusing some of the others-but not Pat Boone. He has known and even publicaly taught the scriptural demands. He knows the Bible teaches a “new birth” for all under the new covenant, and that by “water and the Spirit (Jn. 3:3, 5). Instead, he places much stress on the Spirit and leaves out the water in God’s plan for the redemption of lost humanity. Pat knows that the Bible teaches that it is baptism that puts one into Christ (Gal. 3:27), and into the family of God. He is aware of the fact that “baptism doth also now save us” (1 Pet. 3:21). There may be some excuse for others-but most certainly not for him!

There is another matter of great importance that we would be most negligent were we to fail to mention. This comes in the form of an observation. In Pat Boone we may abundantly see the end-product of the charismatic movement. Through Pat’s “experience” he has been forced to embrace those whom he formerly recognized as false teachers and even “parrot” their methods and teaching. This is simply the charismatic experience “gone to seed.” And, it is not surprising. It was as inevitable as that night will follow day.

In addition, Pat is looked upon (more or less) as “outside the ranks” by most of the brethren. However, Don Finto, minister of the avant-garde Belmont Church of Christ in Nashville, also took a leading part in this program. It can only be assumed that he endorsed all of the proceedings by his participation in and praise of its content.

Brethren, we must beware of this charismatic error and speak out against it in every public and private means at our disposal, lest we also be infested by it. Paul said, “Reprove, rebuke, exhort, with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine” (2 Tim. 4:2).

Truth Magazine XX: 34, pp. 535-537
August 26, 1976

By O. C. Birdweil

“Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work” (2 Tim. 3:16,17).

This passage by Paul clearly shows what is to be preached by the gospel preacher and what such preaching will accomplish. Inspired scripture is to be taught and such scripture will furnish completely unto every good work. This is profitable preaching. In the face of this plain passage, however, some will preach that not found in scripture, and will often affirm that scripture is not even relevant in out age and should be renovated.

Somewhere there was given a listing of several kinds of preaching that is unprofitable. Since not only the hearer, but also the preacher, has an obligation before God in the matter it might be good to consider what is involved in unprofitable preaching that it might be avoided.

(1) Preaching that makes the hearer think there is nothing for one to do is unprofitable. There is much of this kind being done. Peter, however, did not do this kind of preaching. He said, “Save yourselves from this crooked generation” (Acts 2:40). Jesus said, “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 who is in heaven” (Matt. 7:21). Some of these modern day preachers, no doubt, would have taken the Lord and Peter aside and have told them they should not do such teaching. They would have rebuked them for telling people to do something that they might enter the kingdom and be saved! Also, the Hebrew writer said that Jesus, “having been made perfect. . . . became unto all them that obey him the author of eternal salvation” (Heb. 5:9). Obedience is necessary in order to receive it. Any other kind of preaching is unprofitable. Think about these passages when you hear your preacher talk about there being nothing for man to do to be saved.

(2) Preaching that scratches the itching ears is unprofitable. Paul said, “For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside unto fables” (2 Tim. 4:3,4). Some people ask for advice but are offended when it is given; that is, if it is opposed to what they wanted. They did not want advice at all. The wanted someone to concur in their judgment. This is the way it is with the religionist with itching ears. He wants a preacher, not to preach it like it is, but to preach it the way he would like for it to be. This kind of preaching is not only unprofitable, but it will lead ultimately to hell. Such men turn away their ears from the truth.

(3) Preaching that only excites the hearers is unprofitable preaching. Surely the hearer must be excited. Emotions are to be touched in conversion, but possibly not in the way most people think. Apparently some feel that one who becomes hysterical and acts irrationally has been saved. Hence, rather than preach the truth of the gospel to reasonable men and women, some preachers try to stir the emotions. They tell their favorite emotional tales, stir to a high pitch, and bring on some sort of emotional convulsion. But when all this is done, the one is still unsaved unless the gospel of Jesus Christ is obeyed from the heart. People need to know that there are facts to be believed, commands to be obeyed, and promises to be received.

(4) Speculative preaching is unprofitable. Consider what Paul had to say on this subject. “Of these things put them in remembrance, charging them in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear. Give diligence to present thyself approved unto God, a workman that neede ‘ th not to be ashamed, handling aright the word of truth. But shun profane babblings: for they will proceed further in ungodliness, and their word will eat as doth a gangrene: of whom is Hymenaeus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some” (2 Tim. 2:14-18). Paul does not here condemn contending for the truth. In fact he charges Timothy to so contend. He is talking about “profane babblings,” and such false doctrines as “the resurrection is past already.” When a preacher mishandles the word of truth and wrests it to make it back his speculative theories he is engaged in an unprofitable effort.

(5) Truth presented with an apology is unprofitable preaching. Such action amounts to compromise. We are talking about an apology for the truth preached. If we present the truth it is not ours for which to apologize. It is the Lord’s. He did not apologize for it and neither should we. It may be that one preaches the truth in an abusive manner. This, if so, is tragic. Such manner should be apologized for and stopped. Often a preacher is accused of speaking or writing in a rude manner when in fact, the hearer is offended in what is said, and not at all in the manner. It is the truth and cannot be refuted. So one who does not want to accept it has no recourse except to get mad at the preacher. Many a preacher is criticized for one thing when in reality the critic is actually mad about something else.

(6) Truth preached always in a general way is unprofitable. Some in the audience may be able to make proper application. Yet, often the ones who need the lesson most cannot. I have known preachers who thought they were dealing effectively with institutionalism when the audience did not even know they were on the subject. A warning should be given so one can know what the danger is. Otherwise, the warning is worthless. Let us label the sin, identify the false teacher, and apply the remedy. When this is done, with no uncertain sound, the honest and diligent servant can be prepared and protected.

Conclusion

A few years ago, a preacher was noted for preaching on such subjects as The Eichman Case, and The United Nations. The church where he was preaching had a class that was studying Pat Boone’s Twixt Twelve and Twenty. With such a spiritual diet as this, no wonder we are having schism, isms, and immorality! Preacher friend, just preach the word. It will “furnish completely unto every good work.”

Truth Magazine XX: 34, pp. 534-535
August 26, 1976

By Cecil Willis

The last lesson was the final one in our series on repentance. It is our prayer that all who participated with us in that short study have a deeper understanding of the subject. This week we are beginning a study on the subject of baptism.

This great theme has occupied the efforts of some of the greatest minds and pens of men since the apostles. It is our intention to try to approach the subject just as though there had never been anything written on it, except that penned by inspired writers, and just as though we know nothing about the subject. With open minds we shall diligently investigate the writings of inspired authors, honestly seeking their teaching. From strictly a human standpoint, it does not matter what the conclusion is as to the essentiality or inessentiality of baptism. Baptism is not a difficult command to obey. Therefore one should be able to openly and fairly survey God’s teaching, seeking for the truth, with the sincere intention of doing exactly what the Bible tells him to do. But from the standpoint of one’s relation to God, if it is seen that baptism is a commandment of God, it is a very vital theme, and whether one obeys this command or not is of grave consequence.

In this lesson we want to devote our study to the different kinds of baptisms in the New Testament. Every time the word “baptism” occurs in the New Testament, it does not necessarily refer to the same baptism, since there are several mentioned.

Baptism of John

The first baptism we want to reflect upon is the baptism of John the Baptist. John’s baptism was one that was preached to prepare the people for the reception of Christ, His kingdom and baptism. When one responded to the preaching of John, he was baptized unto the remission of sins. Matthew says, “Then went out unto him Jerusalem, and all Judea, and all the region round about the Jordan; and they were baptized of him in the river Jordan, confessing their sins” (Matt. 3:5, 6). The purpose of the baptism administered by John seems to be to get the people to repent, and to receive the remission of their sins by being baptized, in order that they might be ready to flock to the Lord at the appropriate time. It might be worthwhile to point out that when these men were baptized they confessed their sins, and not their righteousness. When men are baptized today, they are asked by denominational preachers if they have had their sins remitted. They must testify that they have already been saved, and then if they have, they may be baptized. Men under John’s baptism confessed their sins, and were then baptized in order to have their sins remitted, and not because they were already saved.

The baptism of John was not something that one could participate in or not’, and still please the Lord just as well. Men say that one can be baptized if he wants to, but if one should decide that he does not want to be baptized, all is as well. To them, baptism is optional. With the baptism of John, it was a matter of obeying, by being baptized, or perishing. There was no option to it. Luke speaks of certain ones that refused to be baptized like this: “But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him” (Lk. 7:30). Luke says that when these men were not baptized, they were not rejecting John, but they were rejecting God. If one can be saved while he rejects God, then he can be saved without being baptized. To reject the baptism of God was equal to rejecting the counsel of God.

From the baptism of John, one further can see the nature of baptism. The Gospel according to John says, “And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized” (Jno. 3:23). The act of baptism required much water, and therefore John did his baptizing in an area where this much water could be had.

Baptism of Jesus by John

Another baptism mentioned in the New Testament is the baptism of Jesus at the hand of John the Baptist. The record reads: “Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him. But John would have hindered him, saying, I have need to be baptized of thee, and comest thou to me? But Jesus answering said unto him, Suffer it now: for thus it becometh us to fulfill all righteousness. Then he suffereth him. And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were. opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo, a voice out of the heavens saying, This is my beloved Son, in whom I am well pleased” (Matt. 3:13-17). Jesus was baptized, though reluctantly, by John the Baptist. Sometimes we think that Jesus was baptized just like all the rest that were baptized of John’s baptism, but instead of receiving John’s baptism, Jesus received an exception of it. Our Lord is described as having been “tempted in all points like as we, yet without sin” (Heb. 4:15), and as Him “who did not sin, neither was guile found in his mouth” (I Pet. 2:22). Since Christ -could not have been baptized for the remission of sins for He had no sin, and John’s baptism was for the remission of sins, then it follows, that even though the immersion was performed by John the Baptist, Jesus did not receive the same baptism as did the others baptized by John. He received an exception of John’s baptism.

It may also be seen by implication from Christ’s baptism, that baptism is immersion, for He came up straightway from the water. Christ was immersed, but we will leave that particular point for a further discussion.

Baptism of Fire

The next baptism that we shall briefly study is the baptism of fire. We are referring to Matt. 3:10-12: “And even now the axe lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you in water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and in fire: whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.” Some time ago I heard of a church that was named after the baptism of fire. They maintain that this prophecy of the baptism of fire found its fulfillment on the day of Pentecost when the apostles were baptized with the Holy Spirit. They read the passage in Acts 2 where it says, “And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them,” and from this they conclude that this was a fulfillment of the prophecy of Matt. 3:10-12. If one will notice the statement in Matt. 3, he will see that the Lord promised two baptisms, one of the Holy Spirit, and one of fire. On the day of Pentecost when the apostles were baptized of the Holy Spirit, one finds a partial fulfillment of the prophecy, but what occurred on Pentecost was not a baptism of fire. The tongues that appeared unto the apostles, and that sat upon them were not of fire, but they were “like as of fire.” If one will but study the context of Matt. 3, he will see that the speaker, John the Baptist, was making two classifications. He spoke of the tree that bore good fruit, and of the tree that did not bring forth good fruit. The useless tree is hewn down and is cast into the fire. Then he also speaks of the wheat’s threshing. The wheat is good, but the chaff is to be burned with unquenchable fire. This baptism of fire is the punishment of hell, or the casting into the lake of fire, and is therefore a baptism that each of us must shun.

Baptism of Suffering

There also was another baptism, which we shall call the baptism of suffering. This baptism is not called the baptism of suffering in the Scripture, but his certainly is that to which it refers. Jesus Christ had long since been baptized of John’s baptism, and then He referred to another baptism that would come upon Him. He was thinking about the things that were before Him, in the way of physical pain and suffering. “Then came to him the mother of Zebedee’s children with her sons, worhiping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and one my left, is not mine to give, but it shall be given by them for whom it is prepared of my Father” (Matt. 20:20-23, K.J.V.). Christ was about to endure the pain and suffering of a death on the cross, and he told these two disciples that they may also be baptized with the same baptism with which he was to be baptized. So we see that there is another New Testament baptism which refers to the sufferings and agonies of our Lord on the cross.

Baptism of the Holy Spirit

We now come to discuss a baptism probably referred to more times by denominational preachers of today than all these other baptisms combined. This baptism, of course, is the baptism of the Holy Spirit. This was the promise of Christ unto His disciples. It should be remembered that the baptism of the Holy Spirit is always a promise, and is never a command. It is impossible to find one single individual who was ever commanded to be baptized of the Holy Spirit. Some where told that they would be, but none was ever commanded to be baptized of the Holy Spirit. John the Baptist said, “I indeed baptize you in water unto repentance: but he that cometh after me is mightier than 1, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and in fire” (Matt. 3:11). While the Lord was yet on earth, but was preparing for the ascension, he promised the apostles that he would send them a comforter. “But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you” (Jn. 14:26). Further Christ said, “Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak of himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come” (Jn. 16:13). The Holy Spirit baptism was a special gift of Christ to the apostles, that was to help them in their deliverance of His teaching to the whole world. Thy Holy Spirit was to guide them in all truth, and to bring to their remembrance all that he had said unto them. The apostles were not to begin their preaching until they receive power from on high (Lk. 24:49) and they were to receive the power “after that the Holy Spirit is come upon you” (Acts 1:8), and so when the Holy Spirit came upon them on the day of Pentecost, they all began to “speak in other tongues as the Spirit gave them utterance.” The Holy Spirit, promised to them by Christ, before His ascension, had come and was doing the very thing for which He had been sent. Holy Spirit baptism was restricted to the apostles, and possibly to the household of Cornelius. The purpose of the baptism of the Holy Spirit was never to save anyone. People who claim to have the baptism of the Holy Spirit completely misunderstand His mission when He did come upon the Apostles.

Baptism Commanded by Jesus

We further want to mention the baptism as commanded by Christ. We have mentioned but briefly these last two baptisms, the baptism of the Holy Spirit, and the baptism commanded by Christ, for we shall give them further consideration in following articles, the Lord willing. Christ was baptized by John, but then He later gave a baptism of His own. After His death, and just prior to His ascension into heaven, Christ charged the disciples that they were to go into all the world, and preach the gospel to the whole creation. He then informed them what they were to preach, and what they were to do. Matthew says, “And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world” (Matt. 28:18-20). Mark reads, “And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned” (Mk. 16:15, 16). Christ commanded that they preach to every man, baptizing all those who believed for the remission of sins. This is the baptism that we shall study considerably in the weeks before us.

Truth Magazine XX: 34, pp. 531-534
August 26, 1976