Truth Magazine

By Morris Hafley

You have no doubt heard about the preacher’s wife who went to the doctor’s office and told him that she had a snoring problem and the doctor asked, “Does it bother your husband? ” She responded, “It bothers the whole congregation!” Robert Turner has probably already used this little story but it fits with what I am about to say too.

You have heard many pray, “Lord, be with us throughout the further exercise of this service.” Our service to God should exercise us. It should exercise our minds as we sing the songs, listen to prayers being prayed, and give “our undivided attention to the speaker of the hour.” We could even have our Bibles open on our laps and turn to the passage given as the preacher preaches! I have even seen a few taking notes.

You have also heard many pray, “Lord, be with us throughout the rest of this service.” After two songs, a prayer and another song the preacher gets up to preach and many sit down to get the “rest” of the service. Some do not like those preachers “who do not need a microphone.” Maybe, it is because they disturb their “rest” of the service.

If you find yourself checking your eyelids for holes during your worship to God you ought to be ashamed of yourself for offering such to God. See Malachi 1:13; Hebrews 5:12-14.

Guardian of Truth XXXI: 8, p. 230
April 16, 1987

By Hoyt H. Houchen

Question: If one is a member of the Christian Church, does he have to be “rebaptized” to become a member of the Lord’s church? What about John’s baptism in Acts 19.3-5 regarding this? Is it left up to the elders to decide this question, and if a church is without elders, who makes the decision?

Reply: In response to the first question, all cases are not the same; therefore, each individual case must be considered in the light of the Scriptures. The New Testament teaches that one must submit to the conditions of salvation – faith, repentance, confession and baptism (Heb. 11:6; Acts 17:30; Rom. 10: 10; Gal. 3:27). One must be immersed (Rom. 6:3,4; Col. 2:12) for the proper reason (remission of sins, Acts 2:38). The real issue is: has one submitted to these conditions? There are no qualifications given in the Scriptures for the person doing the baptizing. The validity of one’s baptism is not dependent upon the character or the status of the person doing the baptizing. Alexander Campbell and his wife, his father and mother, and his sisters (seven persons total) were baptized by Matthias Luce, a Baptist preacher. Campbell had stipulated that the baptism be performed precisely according to the pattern in the New Testament. Luce first objected, as it was contrary to Baptist usage; but he finally consented, remarking that he believed they were right and that he would run the risk of censure (Robert Richardson, Memoirs of Alexander Campbell, Vol. 1, pp. 397-98).

These points are established: (1) that for one to be scripturally baptized, he must submit to the conditions of salvation set forth in the New Testament and (2) that the validity of one’s baptism is not dependent upon the one doing the baptizing. Therefore, we conclude that it is possible for one to be scripturally baptized by a preacher of the Christian Church. This is certainly not to say that everyone in the Christian Church has been scripturally baptized. No doubt many in that body have never obeyed the gospel. Therefore, to properly answer the querist, we cannot arrive at a “blanket” conclusion (one and one only) that win cover all cases of those coming from the Christian Church desiring to become members of the Lord’s church.

When one is scripturally baptized, the Lord adds him to His church (Acts 2:47), not the local church, but the universal church – a spiritual fellowship. One may at the same time, or later, identify himself with a local church (Acts 9:26). Or, although having been scripturally baptized, he might even at the same time or later, identify himself with some unscriptural body (such as the Christian Church), not knowing or understanding fully at least, the identity of the Lord’s church. Nevertheless, he was scripturally baptized, and we cannot say that this action nullified his former obedience. We cannot believe that the multitude on the day of Pentecost (Acts 2) understood all about the church when about three thousand were baptized. But the Lord added them to the church (Acts 2:47). All of us had much to learn when we were baptized. But the Lord added them to the church (Acts 2:47). All of us had much to learn when we were baptized, and we are still learning.

We must be aware that not all religious bodies practice scriptural baptism. The Baptists believe and teach that one is saved before baptism, but they make it a necessary condition to enter the Baptist church. The Christian Church generally teaches baptism for the remission of sins, yet some practice open membership. So, when one comes from the Christian Church, it does not necessarily mean that he has ben scripturally baptized. On the other hand, we are not to conclude that everyone who comes from the Christian Church must be “rebaptized.” (There is only one baptism, Eph. 4:5, so the term “rebaptized” is an accommodative term.) We must also keep in mind that all baptisms for the remission of sins, but they baptize in the name of “Jesus Only.” Again, we emphasize that each baptism of one desiring to become a member of the Lord’s church must be examined in the light of what the Scriptures teach.

As to John’s baptism, referred to in Acts 19:3-5, it grew out of repentance (Mk. 1:4) as John was preparing the people for Christ. And even though it was for the remission of sins (Mk. 1:4), it was not in the name of Christ. John’s baptism was not in operation when those at Ephesus had been baptized into it. Apollos was continuing to preach it, “knowing only the baptism of John” (Acts 18:25). Those at Ephesus were “rebaptized” because they had been baptized into John’s baptism after it had been discontinued and after Christ’s baptism had gone into effect. This is not an established precedent for everyone coming out of the Christian Church and desiring fellowship in the Lord’s church. The case at Ephesus was an established matter without exception, whereas there is no one rule that applies to everyone coming out of the Christian Church to become a member of the Lord’s church.

As to who is to decide on the validity of a person’s baptism in such a case inquired about, the Holy Spirit has already revealed the pattern in the Scriptures. A person either has, or has not, conformed to that pattern. The decision of elders, or other men where there are no elders, will not change the status of the candidate one way or the other. The issue is: has the person been scripturally baptized? If one finds that he has not been scripturally baptized (having been shown by the Scriptures), then he should make himself right by doing precisely what the Bible teaches. When an honest person learns from the word of God that he is in error, then he will not hesitate to correct it. If he needs to be “rebaptized” (baptized scripturally) then, like those at Ephesus, upon learning the truth he will do as they did.

Guardian of Truth XXXI: 8, p. 229
April 16, 1987

By Robert F. Turner

A friend writes, “In Galatians 3:19 we are told the law was added because of transgressions. That seems strange, because without law there is no sin. Is this saying that what was a sin under the Old Law was already a sin before the law, but the law had to point it out? Did the law make people guilty of more -sins, or just aware of how guilty they already were?” I believe the law did identify moral sins that previously existed, though it also gave new positive orders. However I would not agree with those who say the law is responsible for more sins. God may require something of us we do not want to obey, but the responsibility for sin is with Satan and our own desires. Think with me on this Bible matter.

As the second affirmation of his Galatian letter, Paul argues we are not justified by law, but by faith (Gal. 2:16f). Those who seek justification via law are under a curse, the curse of demanded perfection (3:10); and we were redeemed from this curse when Christ died on the cross to make forgiveness possible for all who put their trust in Him (3:13-14). Through much of this discussion the Greek text does not have the article “the” before “law,” even though the law (of Moses) is clearly the chief example of a law system. But Paul knows that his teaching concerning law poses certain problems for the Judaizing teachers, so he raises two questions for consideration. “Wherefore then serveth the law?” (3:19, K.J.), and, “Is the law then against the promises of God?” (3:21). We are taking a close look at Paul’s first question.

The question itself varies in different translations. The A.S.V. reads, “What then is the law?” while the New K.J. reads, “What purpose then does the law serve?” The R.S.V. has, “Why then the law?” while Marshall’s interlinear says, “Why therefore the law?” All are asking, since the new covenant or system of faith supplants the law, why was it given in the first place? The key Greek word in Paul’s answer is charin, which all the above versions except Marshall’s translate “because” of transgressions. Marshall says “by reason of” transgressions. But this brings up the problem perceived by our querist, viz., if transgressions were the cause of the law they must have existed first and without the law. Various scholars agree that charin can mean causal, but it is also translated “by reason of,” “with a view to,” “for the sake of,” etc. Paul certainly is not saying sin created the law, or was first cause.

We are, perhaps, wedded to the concept of dispensations: Patriarchy, Judaism, Christianity; and have lost touch with a most basic principle. “Law” in the sense of obligation to God, exists by virtue of the Creator-Creature relationship. Man has always, even unto today, owed God allegiance because He is God, and we are His creation. He is the potter, we the clay (Rom. 9:20f). There are two things any intelligent being can know about God by looking at the universe: the eternal power and divinity of the Maker (Rom. 1:19-21). All of God’s creatures, having this capacity, are obligated to glorify God and be thankful. When we fail to make such a response, God “gives us up” to the consequences of our folly, and specific sins ensue (Rom. 1:24f). When Paul says, “For as many as have sinned without law shall also perish without law” (Rom. 2:12), he refers to codified law. But having no codified system does not excuse the violation of conscience and moral obligation before God (2:14f).

The purpose of revealed law is also discussed in Romans. Paul says, “for by the law is the knowledge of sin” (3:20). Again, “The law entered that the offense might abound” (5:20). When he says, “I had not known lust except the law had said. . . ” he does not mean he would not have coveted, but rather, the law made his sin apparent (7:7). Paul commends the law as holy, just, and good; then says, “Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me. . . ” (7:12f). Revealed law identifies sin, spells it out, stipulates its details, and makes us know our true condition before God. His laws are for man’s benefit, telling us His will, and giving us standards by which to keep constant check on ourselves. The negation of the Old Covenant, denying justification by a system of law, does not argue against the need for or proper use of law.

Expositor’s Greek Testament rightly considers “the law” of Galatians 3:19 to be a reference to the Law of Moses. Concerning why it was given, the writer says, “The real meaning is that it was added with a view to the offenses which it specifies. . . . The prohibitions of the Ten Commandments reveal their own purpose: they were enacted in order to repress the worship of false gods, idolatry, blasphemy, Sabbath breaking, disobedience to parents, murder, adultery, theft, false witness, covetousness. These sins prevailed before the Law, but by pronouncing them to be definite transgressions it called in the fear of God’s wrath to reinforce the weakness of the moral sense and educate man’s conscience.”

To this Paul adds one more reason for law: “the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Gal. 3:24). As the law made sin apparent, focused attention upon sin, those who wanted to stand justified in God’s sight were made to realize the need for mercy. Law showed them their own inadequacy, and brought them to the feet of Him who died in their behalf, and whose blood made forgiveness possible. In a sense requirements of the New Covenant serve that purpose today, making us humbly aware of our need for an Advocate (1 Jn. 2:1-6).

Law and grace are in conflict only with reference to justification; for to be “free of guilt” on a law basis would require perfection on our part. Since everyone sins (Rom. 3:23-26) justification requires forgiveness – mercy – and to this end Christ died on the cross. But this does not negate the need for the stipulation of God’s will for mankind. Our faith must be based upon His word (Rom. 10:17); and by our response to His words we shall be judged in the last day (Jn. 12:48). Law, as instruction and command, is necessary to tell us what to do to be saved. I fear our failure to appreciate these most basic truths has led some to become legalistic, requiring perfection; and others to stress a false concept of “grace.” We are not under the same covenant with David, but our desire should be one with his, “Give me understanding, and I shall keep thy laws” (Psa. 119:34).

Guardian of Truth XXXI: 8, pp. 231, 247
April 16, 1987

By Lowell Blasingame

One of the most frequently asked questions by Nigerian brethren is, “What is World Bible School?” Much time and money has been spent there in promoting it for the spread of the gospel.

Action, a monthly religious publication founded by Jimmie Lovell and presently edited by Reuel Lemmons, is the voice for WBS. Acdon’s masthead includes a figure of the world formed by the words, World Bible School, and within the inset, “Nothing Compares With It In Our World.”

Our forefathers conceived the American Christian Missionary Society in 1848 in Cincinnati, Ohio and thought they had founded the ultimate for spreading the gospel. Lucien Palmer wrote of the Bible Training College at Ukpom, Nigeria, “We are convinced that it affords the greatest of all opportunities to preach Christ to the 80 million in Nigeria” (World Radio News, Nov.-Dec., 1975). Action says of WBS, “Nothing Compares With It In Our World.”

Somehow I can’t get as carried away with these human innovations as those who conceived them. I keep thinking that maybe the church built by our Lord, bought with His blood, of which He is foundation and head, and which is a declaration of the manifold wisdom of God and which succeeded in preaching the gospel to the known world in less than 50 years after its establishment just might compare favorably with these human creations!

What Is World Bible School?

It is an organization conceived by Jimmie Lovell that promotes teaching by means of correspondence courses. Concerning it, brother Lovell said:

Legally, and again I have never been questioned, we are incorporated under the laws of California as West Coast Christian Publishing Co. – a non-profit, tax deductible religious organization. We have another corporation in Texas known as World Bible School, with directors who are on the WCC board. In neither organization have we ever had any conflict of purpose (Action, Sept., 1983, p. 2).

WBS is not a school in the sense that a Sunday or Wednesday arrangement of classes is nor is it simply a method of teaching. It is a “corporation in Texas” that is under “directors who are on the WCC board.” It obtains students through ads in newspapers and journals and its teachers consist of volunteers who send lessons to students assigned them by WBS.

In some areas WBS has workers employed to do “follow-up” on students. Jake Coppinger, who worked in devising this plan, said that natives in the area were first used but this did not work out too well “so we started our current plan and it is working very effectively. We have people working full-time in Ghana, Liberia, India and Malawi. Ralph Perry supervises Follow-Up work in Nigeria.” In the same article he says, “Support runs from $60.00 a month in some countries up to $300.00” and “All of this is handled through our follow-up work in Visalla, California with funds provided by churches and individuals who want someone to follow-up on their students” (Action, Jan., 1986, p. 4).

WBS is an organization that employs a method of teaching, provides the contact between students and teacher, employs workers to do “follow-up” work on the student and solicits contributions from churches for its work.

We would like to see more churches financially supporting WBS. Small churches that do no mission work because they are small would find themselves responsible for more baptisms than more large churches if they simply sent a monthly check to WBS to help with this good work. Mention it to the leaders and elders where you worship and ask that they consider doing it (Action, March, 1986, p. 2).

It should be obvious that WBS is not just a method of teaching but an organization that employs methods, hires personnel and solicits contributions from churches for doing its work. It is not a local church, the Lord’s organization, but an organization formed by a man for doing what local churches are to do.

Doctrinal Soundness of WBS

Christians are to earnestly contend for the faith (Jude 3) and to speak things that become sound doctrine (Tit. 2:1). However, statements have been made by those who promote WBS which give reason for doubting their doctrinal soundness.

Jimmie Lovell, in Action, March, 1984, said, “My observation of us of the church of Christ as I read, listen and look, the more our children and friends tie into other religious groups by marriage and otherwise, the less we appear convinced that our platform is the only safe one upon which we can stand.”

Hear him again in the same article, “I have wrestled with this question of who is in Christ and who is not more years than most of you have lived. As Rubel Shelly has said in this paper recently, no matter what man may think, he will never be able to pass final judgment on another.”

My response to brother Lovell’s statements is that truth is not determined by what my children and friends do or by my emotional reaction to their actions. If my children married into a cult which advocates faith in more than one God and I bent my convictions trying to justify their decisions, would it alter the fact that there is only one God (Eph. 4:6)? Neither will my wavering convictions about there being but one church change what the Scriptures teach (Eph. 1:22-23; 4:4). Brother Lovell said that he has wrestled with the questions of who is in Christ and who is not. Isn’t this something! Here is the man who founded WBS and he has a problem telling who is in Christ and who isn’t. The Scriptures teach that salvation is in Christ and that one is baptized into Him (Acts 4:12; Gal. 3:27). Denominations teach that one is saved before baptism, therefore they deny what the Scriptures teach. The cry about passing judgment on others is the same denominational dodge used for years by those who don’t believe the Scriptures. That one is baptized into Christ is not my decision but the Lord’s and my failure to believe it won’t change it.

“Mrs. Art Mueller, 750 East 36th Pl., Eugene, Or. wants to share this letter from one of her students, a member of the Pentecostal Church in Africa: ‘I was able to teach on baptism and we will baptize our members by immersion next Sunday'” (Action, March, 1986, p. 3).

What profit is there in immersing people if they are not being baptized for the reason given in the Bible (Acts 2:38) and into the body of Christ (1 Cor. 12:13)?

Following one of the unity forums held between liberal preachers in the church and Christian Church preachers, Victor Knowles said, “And Reuel Lemmons; told me that from five to ten thousands teachers in his World Bible School (which baptizes scores of thousands each year) are people from instrumental churches. So we are uniting our effort in feeding the hungry, educating the church, and saving the lost souls. And isn’t that really the three-fold work of the church?” (One Body, July, 1985, p. 21)

With between five and ten thousands in Christian Churches using WBS, its literature will contain no teaching opposing the use of instrumental music in worship. Lemmons who presently heads WBS, agrees with Lovell that children of God are in all denominations and regards the use of instrumental music in worship as a matter of opinion, not one of faith.

A further illustration of brother Lemmon’s doctrinal softness is seen in his writings in the May, 1986 issues of Action. “Incidentally, we furnish teaching materials to any who order them and pay for them and we have a number of denominations who order World Bible School materials regularly. I wish every one of them would use our materials. But we provide student names to our own people only. We have never had a request from anyone other than our own brethren for student’s names.”

Brother Lemmons says that there are “a number of denominations who order World Bible School materials regularly.” Obviously little or no teaching against the errors of denominationalism is done in WBS material or this would not be the case. Paul’s teaching in Jewish synagogues was so plain that it resulted in the conversion of the honest and the arousal of the prejudiced to the point of denying him continued access to them. Human reactions have not changed greatly and I’ve preached long enough to know that if WBS materials clearly exposed denominationalism and its errors that a number of them would not be ordering them regularly.

Conclusion

Teaching by correspondence is an excellent method and involvement of individuals in using it is commendable but in our quest for souls, we must not forget that the local church is the organization that is to function and a declaration of the whole counsel of God must be made without compromise (Acts 20:24-27).

Guardian of Truth XXXI: 8, pp. 227-228
April 16, 1987