Truth Magazine

By Irvin Himmel

Some of the books circulated by Seventh-day Adventists are rather vague on the design of baptism. Now and then statements appear which could lead one to think that Adventists regard baptism as essential to the forgiveness of sins. For example, the question may be raised, “Is baptism necessary?” Acts 2:38 is cited as the answer. The catch is that Adventists apply Acts 2:38 in about the same manner that Baptists apply it. They deny that baptism is essential to the obtaining of the remission of sins but think it is necessary to church membership and a public confession that one is saved, and they believe this is the sense in which Acts 2:38 makes baptism essential.

I now propose to demonstrate from Seventh-day Adventist publications what their leaders really teach about the relation of baptism and salvation. In a book entitled Drama of the Ages (Southern Pub. Co., Nashville, 1953), W. H. Branson includes a chapter on “What Must I Do to Be Saved’?” Baptism is not mentioned at all in that chapter. Belief, repentance, and confession of sins are the only requirements discussed. Branson says, I may ask, `What must I believe about Christ?’ We must believe that Jesus is the Son of God, that He is able and willing to save from sin and to bestow upon His followers the priceless gift of eternal fife. We must believe in Him as our personal Saviour, that He died for us, and that His death on the cross was the penalty for our sins which He paid on our behalf” (p. 113).

He continues, “Believing this, the next step is to repent of sins, confessing them to Him, and then believe with all the heart that He forgives and cleanses, for ‘if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.’ 1 John 1:9.”

Then after quoting Jer. 3:12-14, he draws this conclusion: “Having thus accepted the pardon that is freely offered through Jesus Christ, the believer must be ready and willing to follow Him by obeying all His commands and engaging in His service. This is the Christian life, and it results from having accepted salvation through faith in Jesus Christ. The Christian does not keep God’s commandments or engage in His service to be saved, but he does these acts because he has become His. Christian service is now a joy” (p. 114). If one believes that baptism is essential to the remission of sins, why write a chapter on “What Must I Do to Be Saved?” and omit baptism?

Branson’s next chapter is entitled, “Twice-Born Men.” He states that “Those who are saved through the power of Jesus Christ are twice born … They have been born again: the first time of the flesh; the second time of God’s Spirit” (p. 119). Again, he says nothing about baptism’s being an essential to one’s being born again.

In his chapter on “Arise and Be Baptized,” Branson makes it clear that baptism is for the person who has already been converted or born again. “From the time of conversion the individual is to live a,changed life.” He then concludes, “Thus baptism has for the twice-born man a double significance.” This is saying that one is converted before he is baptized in water; or that he is twice-born before baptism (p. 147).

Branson declares, “The prerequisites to the ordinance of baptism are faith, repentance, and a full acceptance of Jesus Christ as personal Saviour” (p. 149). These are the only items mentioned as essentials of salvation in the chapter on “What Must I Do to Be Saved?” This plainly infers that one is saved before baptism. Branson raises the question (p. 156), “What should precede baptism?” His answer is as follows: “Belief in Christ, repentance of sin, and conversion.” To speak of conversion as preceding baptism is a denial that baptism is an essential part of conversion.

Branson admits that baptism is “essential.” However, he never admits that it is essential to salvation, or conversion, or the new birth. “What should every, newly converted individual do’?” he asks on p. 157. “Arise. . . and be baptized, and wash away thy sins, calling on the name of the Lord.” This answer, quoting Acts 22:16; contradicts his position. If one is “newly converted” and “twice born” before baptism, his sins are already washed away. Like the Baptists, at this point Adventists speak of baptism as a “symbol” or “public ceremony.”

“. . . Baptism is a public proclamation of a spiritual relation with Christ that is entered into before the outward ceremony takes place.” “Water baptism is valueless unless the one being baptized has been born again by the Holy Spirit.” These two quotations are from the Seventh-day Adventist Bible Commentary (Review and Herald Pub. Assoc., Washington D.C.), Vol. 6, pp. 537, 772.

In a book entitled Why I Am a Seventh-day Adventist (Review and Herald Pub. Assoc., Washington, D. C., 1956), H. M. S. Richards states, “We believe that salvation for man is effected through Christ by grace alone, through faith in His atoning blood, works of obedience following as the inevitable result, not the cause or means, of salvation” (p. 21). Again he states, “We believe that entrance upon the new life in Christ is by regeneration, or the new birth, which is effected by the creative work of the Holy Spirit” (p. 21). Since baptism is an act of obedience, according to Richards it could not be any part of the “means” of salvation but follows as the inevitable result of salvation.

Richards later says, “From the very beginning Adventists have believed that salvation depends upon the grace of Christ. Material published by that church illustrates this belief in righteousness by faith and faith alone” (p. 53). He fists five of Ellen G. White’s books and remarks, “Every single one of these books teaches this glorious and wonderful doctrine that our salvation depends upon the atoning work of the Lord Jesus Christ, that righteousness and justification are by faith alone” (p. 55). “When the sinner believes that Christ is his personal Saviour, then, according to His unfailing promises, God pardons his sin, and justifies him freely” (p. 57). Contrast this last statement with what Paul wrote in Rom. 6:17, 18.

The Seventh-day Adventist Church Manual (issued by the General Conference of Seventh-day Adventists, 1971), clearly states that baptism follows forgiveness of sins. Item 5 under “Fundamental Beliefs of Seventh-day Adventists” is as follows: “That baptism is an ordinance of the Christian church, the proper form being by immersion, and should follow repentance and forgiveness of sins. By its observation faith is shown in the death, burial, and resurrection of Christ. (Rom. 6:1-6; Acts 16:30-33.)” If baptism “follows” repentance and forgiveness, it cannot be essential to forgiveness.

The Manual states on p. 49: “Thorough instruction in the fundamental teachings of the church should be given every candidate for church membership before he is baptized and received into church fellowship. Only those giving evidence of having experienced the new birth, and who are enjoying a spiritual experience in the Lord Jesus, are prepared for acceptance into church membership.” This plainly separates the new birth from baptism. According to Adventism, one must experience the new birth before he is prepared for baptism and church membership. “When a person realizes his lost state as a sinner, sincerely repents of his sins, and experiences conversion, he may, when properly instructed, be considered a proper candidate for baptism and church membership” (Manual, p. 51).

The Manual lists thirteen questions that should be answered in the affirmative by candidates for baptism. Here is question #3: “Renouncing the world and its sinful ways, have you accepted Jesus Christ as your personal Saviour, and do you believe that God, for Christ’s sake, has forgiven your sins and given you a new heart’?” (p. 59). If the candidate answers this in the affirmative, he confesses that he has forgiveness of sins before baptism. To affirm or confess that forgiveness takes place before baptism is to deny Acts 2:38; 22:16; 1 Pet. 3:21 and other passages of Scripture.

Adventists make baptism essential to membership in the Seventh-day Adventist Church, but they do not teach that it is essential to salvation from sin.

Truth Magazine, XVIII:49, p. 9-10
October 17, 1974

By Larry Ray Hafley

It is alarming to hear brethren express reservations about debating. A number of saints, firmly founded in the faith and grounded in the gospel, have raised an eyebrow at the mention of a debate. Why is this? Are their objections valid?

Before we consider the complaints against controversy, it must be established that such activity is in harmony with the Scriptures. The following passages should convince any one that believes the Bible that debates are scriptural. (Acts 9:29; 17:2, 3; 17:17; 18:4; 19:9; 1 Thess. 5:21; 1 Jn. 4:1; Jude 3) Look up the words “disputed” and “reasoned” that are located in some of the above passages. Obviously, debates are not sinful. Then,

Why Do Brethren Object?

1. “Because some debaters are dishonest.” Even in the first century there were those who dealt deceitfully with the word of God. (2 Cor. 2:17) Every contender for the faith should say with Paul, “We have renounced disgraceful, underhanded ways; we refuse to practice cunning or to tamper with God’s word,. but by the open statement of the truth we would commend ourselves to every man’s conscience in the sight of God.” (2 Cor. 4:2-RSV) If debates are dishonorable because some men are dishonest and deceitful, then it has ever been so. In some of the first public debates ever held, dishonesty was displayed. “Then they secretly instigated men,. . . and set up false witnesses . .” (Acts 6:11, 13) The apostles did not discourage nor disapprove of debates because some men were dishonest. Nor should we.

2. “Because some debaters say some harsh things.” Admittedly, no one should utter a harsh statement for hurtful effect. But listen to the Holy Spirit’s recording of some debaters’ pungent, pointed words, “Ye stiffnecked and uncircumcised in heart and ears” (Acts 7:51). “Then Saul, (who is also called Paul), . . . said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?” (Acts 13:10) Some spiritual sweeties of the present would probably refuse to endorse Paul and Stephen for debate, because they said some harsh things. Who was it that said, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell” (Matt. 23:33)? Did he not also say, “Ye are of your father the devil” (Jn. 8:44)?

3. “Because debates hurt the church’s image.” (A church which has this concept of debating probably has an image that needs to be hurt!) Sectarian sentimentalism is outrageously contagious. It seems some brethren want gospel preachers to manifest the spineless air of the denominational clergy, most of whom would not say boo to a field mouse. Wonder how badly Paul and Barnabas “hurt the church’s image” in Antioch when “the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution . . . and expelled them out of their coasts” (Acts 13:50)? Because Paul spoke “the gospel of God with much contention” in Thessalonica (1 Thess. 2:2), “the Jews . . . set all the city in an uproar,” and Paul and his party were forced to flee the city “by night” as common criminals. (Acts ’17:5, 10) Such “unfavorable publicity” did not discredit debate then, so why should it do so now?

4. ABecause no one is ever converted.” That statement is false. I can give names and addresses of some who learned the truth as a direct result of a debate. Granted, few may be converted, but if this will indict debates, will it not also do away with most gospel meetings, volumes of printed sermons, and hours of radio time? Paul had but nominal success when he disputed in Athens. According to the modern idea, he should have ceased debating. But he did not, and we should not.

Conclusion

Controversy has always enveloped the truth. It surrounded our Savior and abounded around the apostles. People are prone, however, to equate religious discussions with bar room brawls. Unfortunately; disputants have not always conducted themselves “as it becometh the gospel of Christ”‘ (Phil. 1:27), thus the reason for the feelings of many. But the victory of the’ Devil over the passions of men does not negate the worth of honorable argument. Controversy can be and ought to be commendable; Let us all seek to be meek in mind and humble in heart as we fight the good fight of faith.

Truth Magazine, XVIII:49, p. 8
October 17, 1974

By Franklin Burns

Many major denominations teach justification by faith only. James, an inspired man of God, said, “Ye see then how that by works a man is justified and not by faith only” (James 2:24). Which will you accept, that of an inspired man of God or that of some denomination?

There are many verses in God’s word that teach we are saved by faith. Consider Romans 5:1; John 5:24; John 3:16; and John 3:36. The New Testament of Jesus Christ certainly teaches that we are saved by faith. I believe this with all my heart. But there is not one verse which teaches we are saved by faith only! If you know of a verse that you think teaches “salvation by faith only,” please let me know.

If salvation is by faith only, that would exclude repentance (Acts 11:18) which the Bible says is “unto life.” It would exclude confession which the apostle Paul says is “unto salvation” (Romans 10:9-10). It would exclude baptism which the word of God says is “for the remission of sins” (Acts 22:16); is “to put one into one body” (1 Cor. 12:13); is “to put one into Christ” (Gal. 3:27); and is to “save us” (I Peter 3:21). Are you willing to accept all that the word of God has to say is essential to our salvation’.’ Remember we will be judged by His word in the last days (John 12:48).

If salvation is by faith only, the chief rulers of John 12:4243 who would not confess Christ will be saved. Also the Jews of (John 8:31-44) will be saved, but, they were the children of the devil. Even the demons of James 2:19 will be saved if salvation is by faith only. Do you really believe the devils will be saved! If not, you do not really believe that salvation is by faith only!

We plead with you, if you are lost, to obey the gospel of the Lord Jesus Christ. It is the power of God unto salvation (1 Peter 4:17-18; 2 Thess. 1:7-9; Romans 1:16). If your faith is not strong enough to move you in obedience to the truth, you will be lost eternally (John 8:32; 1 Peter 1:22; Romans 6:17-18).

“So then faith cometh by hearing and hearing by the word of God” (Romans 10:17).

Truth Magazine, XVIII:49, p. 7
October 17, 1974

By Norman E. Sewell

“So we built the wall; and all the wall was joined together unto half the height thereof for the people had a mind to work” (Nehemiah 4:6).

The book of Ezra describes the return of the people of Israel from Babylonian captivity, first under Zerubbabel (in the first year of Cyrus the great, King of Persia, about B.C. 538), and was continued and more or less concluded under Ezra (in the seventh year of Artaxerxes-Kenosh Longimanus, in B.C. 458). During this period of time the temple was rebuilt.

The activities of Nehemiah began in the 20th year of Artaxerxes, and continued through about his 32nd or 33rd year. It was during this time that the walls of the city of Jerusalem were rebuilt. Beginning with the 3rd chapter of Nehemiah is the description of the rebuilding of the gates, and of the walls of the city. The wall was finally finished as reported in chapter 6, verse 15. It surely was a monumental job to rebuild the walls of a great city, yet Nehemiah indicates that it was accomplished in 52 days. The reason for this great accomplishment is to be found in the statement, “the people had a mind to work.” It was important to them, they could clearly see the need, so they set out to do that which needed to be done. And, they built the wall.

There is a lesson in this for the people of God today. We can do all that God desires of us today if we will but recognize the importance of the work and the need to be personally involved in doing it. Just as Nehemiah and a few of the people could not have completed the wall in the required time, neither can just a few of God’s people do all the work to be done in the time that we have. We each need to have “a mind to work.” You hear people today talking about how hard they have to work, and sometimes making fun of others who do not like to work, but you do not very often find that person doing any work for the Lord. The secret was in the hearts of the people. Not that the people of Israel were always of such a mind,but at this particular time they were. On another occasion, after Moses had received instructions from God about building the Tabernacle, and how that the people were to give all sorts of things to be used in the building of it, the people were of such a mind to give that they had to be restrained. The attitude of the people was described as, “every one whose heart stirred him up, and every one whom his spirit made willing” (Exodus 35:21). They were of such a mind to give so freely that they had to be stopped because they were giving too much (Exodus 36:5-7).

Let us each have a mind to work. Surely there is work for all of us to do. There are sick to be visited, the poor and needy to be helped, and the lost to be taught and saved. This is work that we all can participate in. We can each visit the sick, we can each offer a helping hand to someone less fortunate, and we can talk to a friend or neighbor about his or her soul. Even if you cannot teach them, you can start the ball rolling; get the teacher and the student together. And let us not be afraid but recognize that AI can do all things in him that strengtheneth me@ (Phil. 4:13).

Truth Magazine, XVIII:49, p. 6
October 17, 1974