Truth Magazine

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

By Cecil Willis

We often speak of those who are in covenant relationship with God, as contrasted with those who do not sustain such a relationship with God. Those in covenant relationship with God have pledged themselves to do God’s will (Ex. 19:1-8). The difference between those referred to as “the people of God” and those referred to as “no people” (1 Pet. 2:9,10) is in their relationship toward the truth of God.

The importance of truth is seen when one contemplates that it is the power of God unto salvation (Rom. 1:16). Jesus declared that it required a knowledge of, and obedience to, the truth in order to free one from sin (Jno. 8:32). Error cannot be substituted for truth in God’s divine plan of salvation. Error preached, error believed, and error obeyed cannot free one from sin. The truth is required to save.

For some, truth is difficult to define. The philosophers have said that truth is “horizontal self-consistency, and vertically fitting the facts” (Edward J. Carnell). Properly understood, this is a good definition of truth. But the scripture defines truth much more simply. The psalmist said, “The sum of thy word is truth” (Ps. 119:160). The apostle John said, “For the law was given through Moses; grace and truth came through Jesus Christ” (Jno.1:17). In His prayer to the Father for His disciples, Jesus said, “Sanctify them in the truth: thy word is truth” (Jno. 17:17).

The nature of truth is a subject much under discussion these days. The philosophers, since the wide acceptance of existentialism, have contended that truth is subjective; that it is relative. Even some of our brethren have been swept up in this relative view of truth. About three years ago at Abilene Christian College, Roy Bowen Ward (former editor of Mission) affirmed that truth is not absolute and that absolute truth is not attainable. Of course, if Brother Ward proved his proposition; he contradicted it. If he could prove absolutely ‘that truth is not absolute, then he denied his proposition. If he could attain to the absolute truth that truth is not attainable, then he contradicted his proposition. Quite a few of our young preachers are absolutely sure that truth is not absolute. It is no wonder that the neo-orthodox theology has been called the “Theology of Irrationalism.”

But let us come now to speak directly concerning what our duties are toward truth.

Procure It

The first responsibility every accountable being has toward the truth is to procure it. Solomon said, “Buy the truth, and sell it not” (Prow. 23:23). This passage indicates that truth costs. Some have failed to receive the truth because they were not willing to pay the price truth costs. Others who have known and believed the truth have “sold out” because error offered so much of what they desired.

One must be sure that he has a proper appreciation for truth. Peter taught that persons should “long for” the sincere milk of the word (1 Pet. 2:1,2). Jesus taught that men should “hunger and thirst” after the righteousness revealed in His word (Matt. 5:6). The writer of Psalm 42 stated that he longed for the Will of God, “As the hart panteth after the water brooks” (Ps. 42:1). In His parables about the kingdom, Jesus taught the value an honest person should place upon the truth regarding the kingdom of God’s dear Son. Jesus said, “The Kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field” (Matt. 13:44). Truth meant more to this man than “all that he hath.” Furthermore, notice that the passage says that “in his joy” he exchanged all that he had for the treasure which had been hidden in the field. An honest person will joyfully exchange any and every erroneous position he may be found to hold for the truth. Anytime one can exchange a false position for a true one, that trade is a bargain, and one should make the exchange gladly.

Of course, there are some who think they want the truth, while in fact they would prefer that someone tickle their ears with a lie. A good illustration of such a person is King Ahab in 1 Kings 22:16-28. Even after commanding Micaiah the prophet to “speak unto me nothing but the truth,” when Micaiah spoke the truth unto Ahab, Zedekiah (the servant of Ahab) stepped forth “and smote Micaiah on the cheek.” Then Ahab, who feigned to want the whole truth, commanded that Micaiah be thrown in jail and fed “with bread of affliction and with water of affliction, until I come in peace.” The prophet had predicted Ahab’s defeat and death. So Micaiah said, “If thou return at all in peace, Jehovah hath not spoken by me.” It is probable that every preacher has been places where the brethren thought they wanted the whole truth until they got it. Twenty years ago I moved to Indianapolis to preach for what was known then as the Irvington church. Soon after my arrival, one of the elders told me, “Brother Willis, we want the truth preached here, even if we only have 100 people left.” Attendance then must have been 400 or so. I thought, “My, that’s a fine attitude.” But when I began to preach the truth on Masonry, church sponsored recreation, on congregational cooperation, and the church support of human institutions, I found that most did not want the truth. They merely thought they wanted it. But one who wants to go to heaven should earnestly desire God’s complete truth on each and every subject, and having procured it, he must cling tenaciously to that truth, and refuse to be bought out, no matter how attractive the offer may be.

Practice It

The search for truth is not merely an academic pursuit. The only real value that comes from the search for truth is when that truth is put into practice in one’s life. Furthermore, the intention to practice the truth is one of the conditions necessary to learning it. Jesus said, “If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself” (Jno. 7:17). Jesus also said there is no merit in repeating, “Lord, Lord,” unless one is willing to do His will (Matt. 7:21; Lk. 6:46). James emphasized that the blessings of the “perfect law of liberty” come not to the hearer only, but to the doer of God’s will (Jas. 1:22-27). When we learn the truth, we must assimilate it and process it so that it may be seen in our lives.

Proclaim It

Jesus taught that the truth is not to be hidden under a basket. It is to be held forth, so that others may see it (Matt. 5:14-16). Disciples of Christ thus are to propagate the truth; we must perpetuate it. Paul commanded, “And the things which thou hast heard among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). Christians are to be seen’ as lights in a world filled with darkness, “holding forth the word of life” (Phil. 2:14-16). We should labor that “the word of the Lord may run and be glorified” (2 Thess. 3:1). The Thessalonian church was commended by Paul because they had served as a sounding board for the truth. Paul said, “from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth” (2 Thess. 1:8). We are to “come and learn” of Christ (Matt. 11:28-30); then we should “go teach all nations” (Matt. 28:19).

The Book of Acts is an account of gospel preaching, and the results of that preaching. The scripture states, “And the word of God increased; and the number of the disciples multiplied in Jerusalem exceedingly; and a great company of the priests were obedient to the faith” (Acts 6:7). Thus we read, “and believers were the more added to the Lord, multitudes both of men and women” (Acts 5:14). So ought it to be today. We should multiply our teaching efforts so that God’s children might increase in number and in stature.

Protect It

The truth that is preached must also be protected and defended. Paul stated that he was “set for the defense of the gospel” (Phil. 1:16). The Philippian church usually is thought of as the great evangelistic church of the New Testament, and that it was. Paul stated that they had “fellowship” with him “in furtherance of the gospel from the first day until now” (Phil. 1:5). But it also should be noted that it is said of them, “both in my bonds and in the defense and confirmation of the gospel, ye all are partakers with me of grace” (Phil. 1:7).

The apostle John taught that we should “prove the spirits, whether they are of God; because many false prophets are gone out into the world” (1 Jno. 4:1). The Ephesian church is complimented because “thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false” (Rev. 2:2). Jude taught that Christians should “contend earnestly for the faith which was once for all delivered unto the saints” (Jude 3). The Sweet Singer in Israel also could say, “Through thy precepts I get understanding: Therefore I hate every false way” (Ps. 119:104).

The truth of God is not some feeble thing that cannot stand to be tested. But evil men can wrest the truth (2 Pet. 3:16). Lest “unsteadfast souls” (2 Pet. 2:14) be deceived, false teachers must be exposed for what they are, “false teachers who come to you in sheep’s clothing, but inwardly are ravening wolves@ (Matt. 7:15). A man of courage would be ashamed before men to preach a message he would not defend; a man of reverence would be afraid before God to preach a gospel he will not defend.

Plead It

While preachers of the gospel must be bold and aggressive in the proclamation and defense of the gospel, yet they should be kind and tender as they plead with men and women to obey it. Paul commanded Timothy to “preach the word; be urgent in season, out of season; reprove, rebuke,” but then he commanded Timothy to “exhort, with all longsuffering and teaching” (2 Tim. 4:2). It may appear at first that there is a disparity between the “reprove (and) rebuke” and the instruction to “exhort, with all longsuffering.” Years ago, on the Western Reserve of Ohio, preachers often went forth Atwo by two.@ One was called the “Evangelist,” and the other the “Exhorter.” I often have thought that it nearly takes two men to be both “Evangelist” and AExhorter,@ but I know that God intended each gospel preacher be both “Evangelist” and “Exhorter.” All of us who preach should strive to improve our ability as evangelists and exhorters.

Paul said, “Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest in your consciences” (2 Cor. 5:11). Many of us have seen emotionalism in preaching so abused that we are prone to eliminate persuasion entirely from our preaching. One can err by using too much persuasion, or too little, in his preaching. To persuade one to act before he has been taught sufficiently is tragic; but it is no less tragic to fail to persuade those who have been taught to obey. Many of us who have given much time and attention to learning how effectively to preach the word probably need to give more time to learning how to persuade men to obey it. The same Jesus who could call the Pharisees “hypocrites,” “serpents,” “offspring of vipers,” and “whited sepulchres,” also could plead in the same chapter, “O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt. 23:25-37).

Conclusion

Let us all be sure that we earnestly desire the truth, understanding what it is, what is its power, and its nature. Then having acquired the truth, let us first put it into practice in our lives, and then to proceed to repeat the saving message unto others. As teachers of error assault the truth, let us be ready and prepared to defend it against every foe, and to plead earnestly with the lost that they “gladly receive” it (Acts 2:41) that they too might know the saving power in God’s divine truth. Indeed, the truth, and the truth only, can make men free from their sins.

Truth Magazine, XVIII:3, p. 3-5
November 15, 1973

By Thomas A. Hagewood

The scriptures reveal that the basic purpose of Jesus’ miracles was to establish his deity. Jesus assigned this purpose to them himself in John 10:19-42. Paul began his epistle to the saints at Rome by stating that the resurrection of Christ declared him to be the Son of God with power (Rom. 1:4). We see this in actual example in the case of Thomas in John 20:26-29. Only after close examination of the scarred hands and pierced side of our Lord did Thomas exclaim, “My Lord and my God.” John concludes the chapter with these words: “And many other signs truly did Jesus in the presence of his disciples which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:30, 31).

From these pertinent passages we can learn just what it means to believe in Jesus. The scriptures make belief in Christ as the Son of God essential to our having life through his name. This means no less than believing that Jesus is divine. Thomas declared, “My Lord and my God”-not a lord and a god, as the Jehovah’s Witnesses would have us believe. Nothing short of this will constitute acceptable faith in Jesus, the Son of God (Cf. John 10:30, 33, 36).

We also learn that Jesus, having once caused others to believe on him through his miracles, now accomplishes that purpose through the written word of God. Therefore, anyone who claims that miracles are needed today to prove that Jesus is divine denies the plain import of John 20:30, 31.

This same principle is true in regard to the miracles of the early disciples. When the great commission was given to the apostles in Mark 16:14-18, they were promised various signs contingent upon their believing what Jesus had just told them. When they went forth preaching, the Lord went with them confirming the word with signs following (Mark 16:20). Since we learn from the Hebrew writer that the word has been confirmed, anyone who declares that miracles are needed today to confirm the word of God denies the plain message of Hebrews 2:1-4.

The infidel or the unbeliever who is waiting for a miracle before he will, be convinced that Jesus is divine is lingering in vain for such will never happen this side of eternity. Indeed, such need not happen again in this life. Miracles have served their purpose and we now have the written word of God, which is all we need. The fact that no one on earth possesses miraculous powers now does not in any way diminish the veracity or credibility of the Bible. Jesus says, “Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins” (John 8:23, 24). Enough evidence has been recorded in the Bible to produce faith in Christ as the Son of God. Thus, Jesus warns, “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48). Truly, if one will not examine the many infallible proofs and will not believe God’s written word he would not be persuaded though one rise from the, dead (Cf. Luke 16:2731).

Truth Magazine, XVIII:3, p. 2
November 15, 1973

By R. J. Findley, Jr.

At the time of the writing of the above lines, the state and position of Israel were at a rather low ebb. God, in his visions to Zechariah, is setting forth his plans for Israel in the contemplated building of the temple in Jerusalem. He points out there would be difficulties, but they were not to be discouraged. A mountain placed in his way, and a plain, both hinderances, would be removed. A foundation having been laid, assurance was given that what had been started would be finished. Those who might have despised the day of little things would rejoice to see the plummet in the hands of God’s servant.

The Lord, on many occasions, carried out His plans with modest numbers of men. His promise to Abraham that his seed would be as countless as the sands of the seashore had its beginning with righteous Noah and his three sons. Just seventy souls went down into Egypt to emerge two hundred and fifteen years later a nation estimated by some as between three and one-half and five million. Gideon, with three hundred men, vanquished a mighty horde of enemies, and the twelve apostles in a short period of forty years evangelized the entire then known world.

In the early days of the church in America, the greatest progress since its establishment was made. This was accomplished by zealous men, preaching to small groups in isolated places. But not so in this present age. We erect large buildings, hire high priced, big time preachers, become sated with good preaching and teaching, and resting on our oars, say, “look what we are doing.” As a result socialized gospel is rampant, and we appear as were the church at Laodicea; rich, and increased with goods, and have no need of anything, and have become wretched, miserable, poor, and naked.

What, then, is the answer to our problems? First of all, we need to be fully converted ourselves and quit making a plaything of the religion of Jesus Christ. We need to go again to the small towns and communities and carry the good tidings to the less sophisticated. How can this be done, some may ask? Well, we could start as Moses did, where he was, and begin as Elijah did with what we have, and be not weary in well doing.

Truth Magazine, XVIII:2, p. 14
November 8, 1973