Truth Magazine

By Cecil Willis

Occasionally it becomes prudent to repeat what one often has said before, or something which he assumes everyone already understands. Such are the circumstances regarding the matters about which we now write.

We have a disclaimer in our catalog. It reads in part: “Only the Bible can be recommended without reservation. The mere fact that some items are included in this catalog does not mean that we endorse every statement in them. But we have been careful to try to present for your perusal books and materials that will be useful and helpful. There are many items that we refuse to sell at all, and hence do not want such advertisements to appear in our catalog. Convictions cannot be appraised by dollars and cents.”

There are times, however, when we sell something we do not approve at all. For instance, a few weeks ago I conducted a debate with a Pentecostal preacher. In order to understand and document their position on the points being debated, it was necessary that I purchase fifteen or twenty books and booklets published by this Pentecostal sect. In order to acquire them, I had our bookstore to order them for me. The bookstore purchased them for wholesale prices, and sold them to me retail. As you may or may not know, Truth Magazine Bookstore does not give discounts to individuals, and that includes the Editor of this journal! In fact, I think, from the number of invoices I receive, that I must be our store’s best customer.

This transaction alone should indicate that books which might not be recommended at all generally might under special circumstances be recommended. To illustrate, I would recommend that anyone who is preparing to debate a representative of any denomination purchase some of their writings in order to understand precisely what that denomination teaches. Yet such books could not be recommended as useful, worth the money, and advisable to purchase, to every brother.

Some books that generally are not reliable are yet quite useful on specific points. Recently our Book Review Editor discussed the new Logos Complete Study Bible. I asked him to examine it carefully, and give an honest appraisal concerning it. The American Standard Version is an excellent translation of the Scriptures. However, in recent years, the number of sizes and quality of bindings of American Standard versions have decreased until there is hardly any first-line, quality binding available. The best I have seen is the No. 760, which sells for $27.50.

When the Logos Complete Study Bible, which sells for $34.95, came out in six bindings, I thought this might be just what many brethren have been seeking. But upon close examination, it was discovered that the references and notes in it had been compiled in such a way as to try to lead the unwary to accept a denominational concept about the Holy Spirit. It therefore was necessary that we warn potential purchasers regarding this “feature” of the Logos Bible. The net result of our Reviewer’s evaluation was, “I cannot recommend it,” except for those students who can ascertain when a reference is being misused. However, to informed Christians, the quality of the book and binding might be such as to off-set the detriment of its misleading cross reference system:

Class Literature

Our bookstore handles ten or twelve different sets of class literature. Hardly any of these- can be unqualifiedly recommended; A dangerous precedent has been established if one ever were to recommend without reservation everything that any men write or teach orally. Our confidence is to be in God and His Word; not in the pronouncements of men.

Recently one good brother, who is much interested in the publishing efforts which we make, wrote criticizing the contents of some books in the Walking With God series (formerly known as Journeys Through the Bible). I agreed with everyone of his criticisms.

Journeys Through the Bible was purchased by the Cogdill Foundation about four years ago because it was going out of print. In our judgment, it had fewer faults than the other prominently used sets of literature. Brother Roy E. Cogdill, when he owned the Cogdill Publishing Company, proof-read and put into print the series from Grade 4 through High School. We knew when we purchased this series that it had some material in it which we personally, and other faithful brethren, could not approve. Plans have been laid, from the day we purchased the material, to re-work the Pre-School and Primary sections of this literature. The volume of work on the new Truth In Life series until now has prevented this re-writing. We cannot undertake such a massive and expensive endeavor until Truth In Life is completely in print, and both time and money are available for re-writing Walking With God.

Churches and Preachers

Paid ads are run in Truth Magazine by some churches. Recently one brother said that acceptance of paid ads from churches might cause a paper to be accused of “being supported by the churches through the back door.” We do not want any church to advertise in Truth Magazine unless the brethren who purchase the advertising space feel that their advertising dollar judiciously is spent. Such ads usually help the churches who purchase them, and undoubtedly are a big asset to brethren in travel in locating a congregation with which to worship.

We have never thought that every church should advertise in Truth Magazine. If they were to attempt to do so, there would be no space available for teaching materials. Truth Magazine is published to provide a medium for discussion of Bible topics. Yet it has been my opinion that it would be helpful, both to the congregation and to brethren who are traveling, if at least one church in each metropolitan area would advertise its location and time of services. It is difficult for a stranger to go into New York City, Pittsburg, Philadelphia, Baltimore, Washington, Chicago, St. Louis, San Diego, Los Angeles, or any other metropolitan area, and quickly locate a congregation with which he wants to worship. These church ads, in various religious journals, then become very valuable, both to the congregation which buys it and to the brother who is trying to locate such a congregation. But we want no church ever to purchase an ad in this journal just to help Truth Magazine.

Recently we have been running some very brief reports about various congregations, and using a picture of a meeting house on the cover of this journal. We have run reports on some congregations that a brother somewhere did not think we should have run, or we have accepted an ad from some congregation which some brother somewhere thinks we should not have accepted.

Just a little thinking should confirm the fact in one’s mind that the publishers of Truth Magazine, or any other journal, are not brotherhood clearing houses. And we certainly do not intend even to try to become such. We wouldn’t if we could, and couldn’t if we would! This simply is to say that the mere fact that we run an ad from a congregation, or run a news report concerning a congregation, is no proof that the congregation is faithful to the Lord. Even a novice should know this much.

Nor does reference to a preacher in these columns indicate that the man is sound in the faith. Brethren who are interested in a particular congregation or preacher will have to conduct their own examinations. Neither the Lord nor the brethren have asked that we conduct such examinations for them. Obviously we report news regarding preachers and churches which are unknown to us personally. Yet not many liberal preachers would want the “kiss of death” which mention in Truth Magazine would convey upon them in some circles. The New Philadelphia, Ohio church is the only liberal church that I now can think of whichever has sought to purchase advertising space in Truth Magazine, and I think they sent their check just to see if I would take it. I did, and still have it, uncashed!

Preachers who let it be known through Truth Magazine that they wish to move to work elsewhere should decide themselves whether they can work with a particular church, and they always have done so. Churches who seek a preacher to work with them should secure as much information as possible regarding any preacher who might respond to their “Preacher Needed” ad. To fail to do so would be irresponsible. Occasionally at faithful and an able gospel preacher just does not “fit in very well” with a particular faithful church. I have often heard preachers say that a particular preacher they know would not be able to work compatibly with certain congregations. Such a circumstance should not exist, but it does. There are some eccentric preachers, and there also are some eccentric churches. The two somehow never seem to work together very peaceably.

Some brethren (preachers and churches) take advantage of the fact an Editor does not know all the circumstances involved, and thus they try to carry on some derisive local campaign through a paper against other brethren. Truth Magazine does its best to avoid involvement in such local problems. Sometimes papers have been “used” to “get at” a local problem which should be dealt with only locally. Editors, being neither omniscient nor infallible, occasionally get burned by blindly getting pulled into a local fight. In my judgment, a brother or a congregation who takes advantage of a paper in this way contemptuously and unfairly has used an otherwise useful instrument to further his or their sinister intentions.

Conclusion

We intend to do our best to be fair, honorable, and above reproach in our dealings with brethren. We expect brethren to reciprocate with a comparable intention. When either of us fails to live up to this intention, we should admit it and try to do better thereafter. Just the right blend of longsufferance and forbearance will compensate for our mutual short comings. If some book or tract mentioned in Truth Magazine is useful to you, buy it. If it is not of value to you, we would prefer that you not buy it. Brethren should make their own examinations of any congregation or preacher mentioned in the Truth Magazine pages. As said earlier, the Editor and Associate Editors of this paper are neither omniscient nor infallible. Nor are we a brotherhood clearing house. And we have no intention to become such, either advertently or inadvertently, though some brethren have denied us this affirmed intention. In so doing, they have perjured themselves, and misrepresented us.

Truth Magazine, XVIII:4, p. 3-5
November 22, 1973

By James Sanders

Our English word apostle is taken from the Greek apostolos: Originally apostle was not thought of as a religious word. The most basic meaning of apostolos (apostle) is connected with a “sending forth” of a “commission.” One who was sent forth with a commission or to represent another was called an apostolos. A naval expedition (with ships ready to` depart) was sometimes spoken of as an apostolos. At other times an apostolos would be a “bill of lading” or a “dispatched letter.” The basic idea was that of “sending forth.”

To the ancient Greek, apostolos was a “sending forth” or a “commission.”1

When Jesus named the twelve He had chosen apostoloi (apostles:), it was to describe their purpose and work. These were the ones He would commission or send forth. The epithet, apostolos, would serve as a constant reminder to them that they were men with a mission.2 Apostolos was the Lord’s way of telling them that they had a job to do and that He was depending upon them.

NT Usage

In the NT, however, apostolos means more than “sending forth” or “dispatching.” Here the word takes on added significance and importance. The concept of “authority” and especially “a warrant or charge of authority” is attached to the meaning of apostolos. In the NT, an apostolos is not just one who is sent forth; he is one who is sent with authority.3

The Twelve were such men. Christ had dispatched them with authority or commandments. Luke wrote: “Until the day in which he was taken up after that he through the Holy Ghost had given commandments (authority) unto the Apostles whom he had chosen” (Acts 1:2).

Because Christ had delegated authority to the Apostles, their word was binding. The commandment of an Apostle was nothing less than a delegated commandment from the Lord. Paul said to the Thessalonians: “For this cause also we thank God … because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God. . . .” (1 Thess. 2:13).

The power, then, to bind and to loose was given unto the Apostles. The Lord told Peter: “Whatever you shall bind on earth shall have been bound in heaven, and whatever you shall loose on earth shall have been loosed in heaven” (Mtt. 16:19b, NASB). The Apostles had the “keys of the kingdom of heaven” because they had authority from Heaven. When Christ sent His Apostles forth, He dispatched them with divine power and authority. In the NT, apostolos meant one sent forth with a commission and with authority.

Apostolos is found some seventy-nine times in the NT.4 The writings of Luke and of Paul account for sixty-eight or about four-fifths of those occurrences. There are at least four different usages of apostolos in the NT: 5

1. A commissioned representative of a congregation. The word apostolos is sometimes used to describe a commissioned representative or messenger of a congregation. Epaphroditus is referred to by Paul as the messenger (apostolos) of the Philippian church (Phil. 2:25).6Epaphroditus was an apostolos because he had been sent and commissioned by Philippi.

In 2 Cor. 8:23 the same usage of apostolos occurs. Here, those who aided in the collection for the needy saints were called messengers (apostoloi) of the churches: “They are the messengers (apostoloi) of the churches and the glory of Christ.”

Luke depicts Barnabas and Paul as apostles though neither were members of the original Twelve. In fact, it is not even certain that Barnabas ever saw the risen Christ. “Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out” (Acts 14:14). The thirteenth chapter of Acts explains that Barnabas and Paul had been dispatched by the church at Antioch: “The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them…. And when they had fasted and prayed … they sent them away” (Acts 13:2,3; Italics mine). Because Barnabas and Paul had been commissioned by the Spirit and sent out by the Antiochian church, they were called apostles. Apostolos sometimes means a commissioned representative of a congregation.

2. Those commissioned by the resurrected Christ. Apostolos is also used of those who: (1) had encountered the risen Christ, and (2) had received a commission from Him personally. Paul was an apostolos for this very reason. He was a witness of the resurrection and had been commissioned by Christ. Asked Paul, “Am I not an apostle? … have I not seen Jesus Christ our Lord? are not ye my work in the Lord?” (1 Cor. 9:1). Paul had seen the Lord and therefore was qualified to be an apostle. To the Galatians the apostolos Paul wrote: “Paul, an apostle, (not of man, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead) . . .” (Gal. 1:1; Italics mine). Paul was an apostolos because he had seen the Lord and because he had been commissioned by Him.

James, the Lord’s brother, is likewise referred to as an apostolos: ‘Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, save James the Lord’s brother” (Gal. 1:18, 19). The apostolate of James is directly linked with his personal encounter with the risen Christ: “After that, he was seen of James; then of all the apostles. And last of all he was seen of me also . . .” (1 Cor. 15:7,8). James, though never a disciple until after the death of Jesus, e became very prominent in the early church. He was, as Paul declares, a pillar in the Jerusalem church. (Cp. Gal. 1:19; 2:9, 12; Acts 15:13-21). Apostolos in the NT was sometimes one who had seen and had been commissioned by the risen Christ.

3. The Twelve. Apostolos also has reference to the Twelve whom Jesus had chosen. These were the divinely appointed witnesses (or ambassadors) of Christ: “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). The Twelve are examples of an apostolos in the most proper sense of the word. They were messengers (angeloi) who carried the gospel but they were also ambassadors. An ambassador is one who represents and speaks for another. The twelve were ambassadors (apostolos) who represented Christ.9They preached His word but they represented Him. As ambassadors, the Twelve were authorized to act and govern upon His behalf. In response to Peter’s question (“Behold we have forsaken all, and followed thee; what shall we have therefore?”), the Lord replied: “In the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). Thrones denote glory and power. The Apostles would govern spiritual Israel by the word which they had preached. Christ had delegated to the Twelve the right of ambassadorship; He had given them the right to represent Him and to act upon His behalf.

4. The Apostle of our profession. In Hebrews 3:1, Jesus Himself is called an apostolos: “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.” Here the word, apostolos, is used to describe the absolute authority of Christ. He is the One who is uniquely sent out by God. He is the Son in whom God had finally spoken (Heb. 1:1). He is the High Priest who has completely expiated the sins of His people (Heb. 2:5ff.). Christ is an apostolos because He was commissioned and sent out by God. God speaks through Him because He is the Ambassador (Apostolos) of God.

Footnotes

1. William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament: and Other Early Christian Literature (Limited ed. licensed to Zondervan Publishing House; Chicago: The University of Chicago Press, 1957), p. 99.

2. Jas. Hastings (ed.), “Apostle,” A Dictionary of Christ and The Gospels (New York: Chas. Scribner’s Sons, 1907), I, p. 104.

3. Karl Heinrich Rengstorf, “Apostello,” Theological Dictionary of The New Testament, ed. Gerhard Kittel, trans. Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1904-), 1, p. 421. Cited hereafter as Kittel, TDNT. All transliterations are mine.

4. Joseph Henry Thayer, Greek-English Lexicon of The New Testament (Grand Rapids: Zondervan Publishing House, n.d.), p. 68.

5. Kittel, TDNT, pp. 421-423.

6. Joseph Bryant Rotherham in his translation, The Emphasized New Testament (Grand Rapids: Kregel Publications, 1959), renders apostolos literally. Epaphroditus is called an apostle.

7. A qualification for the Apostolate was to be a witness of the resurrection of Christ (Acts 1:21-22).

8. John 7:5: “For neither did his brethern believe in him.”

9. “The proper meaning of apostolos is an ambassador who not only carries a message like an angelos, but also represents the sender.” (Transliteration mine). Jas. Hastings (ed.), “Apostle”, A Dictionary of The Bible (New York: Cas. Scribner’s Sons,1900),1, p.126.

Truth Magazine, XVIII:4, p. 13-14
November 15, 1973

By Jimmy Tuten, Jr.

In a previous article I focused attention on the need for the Bible class teacher to consider himself in view of the great and wonderful task performed. This writing is a continuation of those thoughts.

No group of workers is more important in the activities of the local church than teachers. The collectives of God’s people cannot have good, teaching arrangements unless they have good teachers and good teachers are ‘made and not born. Teachers therefore must have the willingness and the interest to spend the time necessary to grow in their field. If a teacher is serious regarding his task he will constantly ask himself, “how can I improve.” Teacher: begin by considering thyself. For the sincere teacher who wants to improve, we suggest:

That You Consider Your Classroom Conduct

Proper practice and conduct within the classroom will make the teacher. Conduct is an indication of character. There are certain common courtesies and practices that all teachers should try to observe. This writer is well aware of the fact that these are personal matters, and that they can have very little meaning to anyone who is not willing to make it his own in the classroom relationship.

(1) The teacher should strive for impartiality. The lack of partiality is a distinguishing quality of the Christian. It is most important for the teacher. The inspired James said, “my brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons” (Jas. 2:1). He later said that if “ye have respect to persons, ye commit sin . . .”(v. 9). James gives one instance of the kind of respect that is forbidden (vrs. 2-6). Other forms of partiality are common and equally reprehensible. Teachers must always be mindful of the fact that one of the great functions of New Testament Christianity was to create a sphere in which there should be neither Jew nor Greek, bond or free. All are equal within the fabric of the church, just as surely as her Divine Head is no respecter of persons (Lk. 20:21). How foolish for us to regard the persons of men, when the object of our faith is the Lord of glory Himself! True faith in Jesus is incompatible with the entire spirit of class-room snobbery. There should be no unchristian distinctions of caste within the church. The teacher should strive for impartial treatment of individual students within the class. No favoritism should be shown to certain members. Be vitally interested in all of the class. Strive to help the whole teaching program meet the needs of the whole church.

(2) The teacher should strive for humility. “. . . God resisteth the proud, but giveth grace to the humble” (Jas. 4:6). We should be clothed with humility (1 Pet. 5:5). Peter insists that we put off the gaudy robe of pride, and be content to hide our personal excellences with the wrapper of humility, as a servant puts on some coarse apron for coarse tasks. This is essential if we are to be rightly attired for the work we have to do. The great purpose for which humility is enjoined on us is that we may be ready for service. This is especially true of teachers. A teacher who displays self-conceit is usually slow to put his hand to work in anything which will not advance his own reputation. Most often he will be more ready to insist upon his claims than to respond to the claims of the student upon him. The garment of low-mindedness is a badge of menial service. Humbleness is a Christian virtue; it runs against the grain of human nature. To the teacher it is the victory of unselfishness.

Teachers cannot be dictatorial and lordly in their attitude. They must take time to work with individuals so they can discover truths they have discovered. Classroom participants have the tendency to rebell against pride in a teacher. Because of this, the teacher cannot have the influence over the class he should have. Do not lord it over the heritage, but be an example in humility.

(3) The teacher should strive for peacefulness. He should maintain quietness with and among all participants in the classroom situation. Even if some of the students do not support some of the conclusions drawn in a given study, no effort should be made to criticize or “read the student out of the synagogue.” It is not uncommon for the teacher to run up against a person with a “know-it-all” attitude, who seems to take delight in needling the one doing the teaching. I know of nothing more frustrating than to be confronted with a sharp, “but, in Johnson’s Notes it says … !” This calls for extreme gentleness. Classroom wrangling should never take place (Jas. 3:13-16). “Let us therefore follow after the things which make for peace, and things wherewith one may edify one another” (Rom. 14:19). “. . . But God hath called us to peace” (1 Cor. 7:15). The teacher’s feet should be shod with the preparation of the gospel of peace (Eph. 6:15).

(4) The teacher should be authentic. In dealing with others, he should strive to be a genuinely authentic individual. There should never be any pretense; never any, mask. Pretense is the deadliest foe of the teacher. Nothing will create a lack of confidence quicker than hypocrisy, both in oneself and in the teacher. Do not try to bluff your way through a class. If you do not know the answer to a given question, admit it. Let the class know that you will give attention to the matter at the next class session. “Wherefore laying aside all malice, and all guile, and hypocrisies. . .” (1 Pet. 2:1). The wisdom from above is without hypocrisy (Jas. 3:17).

(5) The teacher should be patient. “Be patient therefore, brethren, unto the coming of the Lord” (Jas. 5:7). Patience means “an abiding under.” It has both a passive and an active connotation. Ordinarily – it refers to patience in respect of persons, but includes endurance with respect to things. This is a trait we all need. Too often the teacher becomes discouraged because things are not moving as well as they should. The class seems slow, the students are sluggish in comprehension and the teacher feels that he is not getting anywhere with teaching. Be patient. Teachers plant the seed and wait for God to give the increase.

That You Consider Your Growth

The sad thing about teaching programs within the church is that so many teachers are not willing to spend time and effort to improve themselves. They are not growing because they are not interested in doing so. But as we have said before, good teachers are made, not born. It is the person who feels no need for help in this respect who is often doing the poorest job teaching. We should react to the need by saying, “the Lord willing I will strive to be as good a teacher as possible.”

Look at the secular teaching profession. Public education requires that its teachers constantly be striving to improve. The day when one could complete a four year course and get a permanent teaching certificate is almost over. Most states require provisional certificates which have to be renewed so that the teacher can continue to teach. If there is no proof of growth and improvement in definite ways, there is no renewal. If it is important in this field for teachers to grow, how much more important is it for Bible class teachers. Growth in the study of the Bible and with respect to methods of teaching is most important.

Conclusion

Let it be said in conclusion that each teacher represents Christ. We should always strive to do the things that Christ would have us do. In all of our endeavors, we should strive to be a true’ christian in the truest sense of the word. Teacher: consider thyself. “Study’ to show thyself approved. . . .”

Truth Magazine, XVIII:3, p. 7-8
November 15, 1973

By Larry Ray Hafley

The Baptist World, a Landmark Missionary Baptist publication, has a monthly feature entitled, “What Baptists Believe.” In the December, 1971, issue, baptism is discussed under the subheading, “What Is Scriptural Baptism?” The article states that “Four Things Are Essential for Scriptural Baptism.” We reviewed two of the four essentials in previous installments and will review the last one in this study. We shall not note point number two which correctly views baptism as immersion.

Essential Number Four

“4. The fourth essential to scriptural baptism is the proper authority for baptism which is the New Testament church Jesus instituted and placed in the world. This church had only one baptism (Ephesians 4:5). The church was commissioned to baptize (Matt. 28:18-20). Though there were only a few members of the church at the time, Jesus made it very emphatic that the church was to do His baptizing for Him (John 4:2).

“Baptism is not the door to the church, but is the prerequisite to membership in the church. The door is the vote. The church votes to receive one into the church after baptism. For this reason, Peter asked a group of brethren who accompanied him from the church in Joppa to Caesarea if any of them could forbid (object to baptism) water when Cornelius and his household were saved (Acts 10:23; 11:12). He was asking church authority for the ordinance.

“Jesus gave the church their commission just before His ascension. Reminding His apostles that He had all authority in heaven and earth, he commanded them (the church) to go to teach (evangelize), to baptize, and teach all things He had instructed them. It is evident He gave the authority to the church, not the apostles for though the apostles all died, Jesus said, ‘Lo, I am with you alway, even unto the end of the world.’ He was speaking to his church.

“Because only the New Testament Church, the one the Lord instituted during His personal ministry and which has existed throughout the ages since that time has the authority to baptize, Missionary Baptists consider baptism by any other group or denomination as ‘alien’ and do not accept theirs as scriptural.”

Reply:

(1) That Matthew 28:18-20 gives authority to baptize is based upon the assumption that the church was in existence at that time. The assumption is asserted; it is not proven. The “New Testament Church” could not have been established “during His (Christ’s) personal ministry” as is claimed. The New Testament was not in force, in effect, until after the death of Jesus (Heb. 9:15-17). So, if the church was established “during His personal ministry” it was under the Old Testament (Mt. 23:2, 3), not the New (Col. 2:14).

“Missionary Baptists consider baptism by any other group or denomination as `alien’ and do not accept theirs as scriptural.” But if Mt. 28:18-20 was given to them and if all baptism other than theirs is unscriptural, then the same would hold true regarding teaching or doctrine. The same passage authorizes teaching. Do Missionary Baptists reject all other teaching “by any other group or denomination as ,alien”‘? To be consistent, they must say that all other churches teach “alien” doctrine as well as practice “alien” baptism, thus, all men taught by all others are aliens. If the passage gives them exclusive authority to baptize, it gives them exclusive authority to teach. Smells like Rome! To be sure, Baptists deny this end of it, but in so doing they must deny their baptismal authority. They stand or fall together.

(2) “The church votes to receive one into the (Missionary Baptist) church after baptism.” Well, that proves the Missionary Baptist Church is not the New Testament church. “For by one Spirit are we all baptized into one body” (1 Cor. ’12:13). One is not in the Missionary Baptist Church when he is baptized, but it is baptism that puts one into the one body or church of Christ (Eph. 1:22, 23; 4:4).

Peter’s question in Acts 10:47 was rhetorical. It answers itself. He was not “asking church authority for the ordinance” but was showing that it could not be refused. It was not a question of “can we refuse” but “how can we refuse” is the emphasis of his question. It is strange that the Baptist author says a “(Missionary Baptist) church votes … after baptism” and then refers to a passage which according to him has the church voting before the baptism (Acts 10:47, 48). Even if he is right, he is wrong! If Acts 10:47, 48 is the authority for voting, Baptists ought not to reverse the procedure. (For a more thorough review of voting, see Truth Magazine, “Baptist Church Vote,” Sept. 16, 1971.)

(3) But what of the, poor Ethiopian eunuch? He was accepted by Philip and by the Lord (Mk. 16:16), but Missionary Baptists must consider his baptism as “alien” and unscriptural. Philip was not a Missionary Baptist preacher, for he did not ask for “church authority,” and the eunuch was not a Missionary Baptist because no Missionary Baptist Church voted to receive him.

Truth Magazine, XVIII:3, p. 6
November 15, 1973