Truth Magazine

By Edward O. Bragwell, Sr.

Introduction:

A. 1 Peter was written to help Christians in a time of severe suffering and abuse (4:12-19).

B. 1 Peter reminds us of the transient nature of life on earth.

1. “Sojourning here” (1:17).

2. “Sojourners and pilgrims” (2:11).

3. “All flesh is as grass. . . ” (1:24).

C. 1 Peter outlines three basic ways that Christians are to spend their time on earth.

Discussion:

I. In Hopefulness.

A. Good reason to hope (3:15).

1. The resurrection of Jesus (1:3-9).

2. The testimony of the prophets (1:10-12).

3. The incorruptible and eternal word (1:18-25).

B. Hope of inheritance in heaven (1:3,4).

1. Sojourning here.

2. Citizens of heaven, going home (cf. Phil. 3:20).

II. In Humbleness.

A. Humble obedience to God (1:13,14; 5:6).

B. Humble submission to all legitimate authority.

1. Citizens to government (3:13-17).

2. Servants to masters (3:18).

3. Wives to husbands (3:1-7).

4. Flock to elders (5:1-5).

C. Humble submission to abuse (2:18-25).

1. By unjust critics (2:12).

2. By harsh masters (2:18-25).

3. By persecutors (4:14-16).

4. Will do more good in long run than returning in kind.

D. Even Christians with authority must be humble (5:5-7).

1. Masters are subject to higher authority.

2. Governing officials are subject to higher power.

3. Husbands are subject to higher authority.

4. Elders are subject to higher authority (5:3-5).

5. Christians in these positions of authority are careful not to abuse it, because they are also under authority (cf. 1 Pet. 3:7; 5:3,4).

E. Even Christ submitted to unjust treatment. Look what it accomplished (3:17-22).

III. In Holiness.

A. In order to be obedient children (1:13-15).

B. In order to grow (2:1-3).

C. In order to proclaim His praises (2:1-10).

D. In order to silence the enemies of the Lord (2:11,12).

E. In order to put our critics to shame (3:15,16).

Conclusion:

A. “This world is not my home, I am just passing through.”

B. A temptation to demand our dues in this life.

1. Human nature says, “I don’t have to take anything off anybody.”

2. Human nature says, “You are stepping on my rights, I don’t intend to allow it.”

C. Christian realizes that what we suffer here will not hinder his hope.

D. Christian realizes that a proper reaction to mistreatment can be a testimony to his faith and may even have a positive effect on those who mistreat him.

E. Christian realizes that a submissive, holy and hopeful life will bring him more lasting protection from real harm.

Guardian of Truth XXX: 16, p. 495
August 21, 1986

By Johnie Edwards

The command to “rejoice with those who rejoice” is a neglected command. Paul said, “Rejoice with them that do rejoice, and weep with them that weep” (Rom. 12:15).

Some To Rejoice With

(1) When One First Becomes A Christian. When the Ethiopian eunuch obeyed the gospel, the Bible says that “he went on his way rejoicing” (Acts 8:39). What a shame that more do not wait around until one has dressed from the waters of baptism to rejoice with the new convert.

(2) When Your Friends Rejoice. Too often we are jealous of those who have occasion to rejoice. Jealousy is sometimes the cause of sinful actions; the actions of Joseph’s brethren are a good example of this. The Bible says for us to “rejoice with them that do rejoice” (Rom. 12:15).

(3) When Folks Walk In The Truth. John said, “I rejoiced greatly that I found of thy children walking in truth as we have received a commandment from the Father” (2 Jn. 4). How long has it been since you told a fellow-member, “I am glad that you are a Christian and that you are walking in the truth”?

(4) When The Gospel Is Preached. We need more people who are glad to see the gospel being preached. Remember the results of Philip going down to the city of Samaria and preaching Christ? The comment was, “there was great joy in that city” (Acts 8:8). Sowing the seed of the gospel and reaping souls ought to be a joy. The Psalmist said, “They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed shall doubtless come again with rejoicing, bringing his sheaves with him” (Psa. 126:5-6). The apostle Paul said, “What then, not withstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice” (Phil. 1:18).

(5) When The Lost Are Found. I am often saddened by the lack of care and concern when the lost return to the fold. One need only read the story of the lost in Luke 15 to see the attitude needed regarding the lost. When the lost sheep was found the text says, “And when he hath found it, he layeth it on his shoulders, rejoicing” (Lk. 15:5). He encouraged others to “Rejoice with me; for I have found my sheep which was lost” (Lk. 15:6). There was rejoicing at the finding of the lost coin and the father was glad to see his lost son return. “But when he was a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Lk. 15:20). A lot of my brethren would never think of treating such a sinner with such love and kindness. No wonder we restore such few who leave the fold! The Bible says, “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth” (Lk. 15:10).

(6) When There Is Unity Among Brethren. There is entirely too much discord among brethren and God hates it (Prov. 6:19). Paul wrote the Philippians, “Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind” (Phil. 2:2). What a joy to find brethren who are of one accord and one mind. Paul urged the Corinthians to “speak the same thing, and that there be no divisions among you” but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). One thing that is hindering our growth in a lot of places today is brethren fussing and fighting among themselves. Paul warned the Galatians, “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15). We all need to be reminded, “Behold, how good and how pleasant it is for brethren to dwell together in unity” (Psa. 133:1).

(7) When Your Name Is Enrolled In Heaven. The apostles of Christ had lots of powers but the greatest thing they had to rejoice over was their names were enrolled in heaven. Jesus told them, “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Lk. 10:19-20). You will be among the rejoicing at judgment to find your name written in heaven.

Guardian of Truth XXX: 17, pp. 513, 535
September 4, 1986

By Hoyt H. Houchen

Question: In conquering the land of Canaan, why were innocent children killed along with their wicked parents (Deut. 20.16,17)? In view of Ezekiel 18:20, was this fair?

Reply: In the conquest of Canaan and in the subsequent history of Israel, God did include the killing of children along with their wicked parents. The reference in Deuteronomy 20:16,17 (referred to in the question) is the instruction of Moses concerning the future conquest of Canaan. He commanded Israel: “But of the cities of these peoples, that Jehovah thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth; but thou shalt utterly destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as Jehovah thy God hath commanded thee.”

Calvinists think they have an explanation for God’s command to have the children killed, as well as the adults. They believe that since infants are born guilty of sin they are therefore liable to God’s wrath. But infants and unaccountable children are not guilty of sin. The Bible teaches that sin is the transgression of God’s law (1 Jn. 3:4), so infants have not violated the law; therefore, they are not sinners. Persons become sinners when they become accountable and then transgress the law. Adam and Eve became sinners when they committed sin; obviously, they were not born sinners. Furthermore, the guilt of sin is not transmitted from parents to children. Paul wrote: “Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned” (Rom. 5:12). It is to be noted as to what is passed unto all men. Death is passed unto all men – not sin, but death.

Death is the consequence of sin. There is a difference between consequence and guilt. Some infants die because of the consequence of sin, but that is far different from being born sinners. So, the idea that God had children put to death because they were sinners is eliminated. “The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. . . ” (Ezek. 18:20). A plainer verse against inherited sin cannot be found. This verse, along with many others, teaches that each one bears his own iniquity. Guilt is not transmitted from generation to generation. The child is not condemned or punished for sin which has been committed by his parent, but this truth is contradicted by the Calvinistic doctrine of hereditary total depravity. Children were not executed because they had sinned, as we have seen.

Atheists charge God with injustice and cite such cases of God commanding that infants be slain with the adults. in the Oliphant-Smith Debate, Charles Smith (an atheist) charged the God revealed in the Bible with cruelty. He referred to the case of God commanding Saul, “Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass” (1 Sam. 15:3). (See The Oliphant-Smith Debate, p. 120.)

We may not always understand why the innocent must sometimes suffer for the guilty. A point to consider in answer to the question asked, is that death is sometimes more merciful than life. In the case of the Canaanites, who were engaged in idolatry and immorality, it would be better for their children to perish in infancy than to grow up in an environment of vice and become vile sinners like their parents. Also, we know that bearing another’s burdens may cause the innocent to suffer. The atonement is an illustration of this principle. Jesus gave Himself that others might live. Here was the innocent Son of God who suffered for the guilty – the righteous for sinners (Rom. 5:7,8). We do not know all the answers to moral difficulties; for, we cannot always know God’s mind. If we did, we would be infinite. We only know God’s mind to the extent that He has revealed it to us. Let us be aware that God, who is the Giver of life, may take away life as He chooses. This is His prerogative. Our task is to trust Him in all things, realizing that He is omniscient and that His judgments are far beyond those of man. “O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord? or who hath been his counselor?” (Rom. 11:33, 34)

Guardian of Truth XXX: 17, p. 517
September 4, 1986

By Jimmy Tuten

Through the years we have correctly taught that in order for an alien sinner to be saved he must obey God and that obedience involves three basic requirements:

1. The doing of what the Lord said do (Mk. 16:16).

2. The doing of what the Lord said do, in the way the Lord said do it (Rom. 6:3-4; Col. 2:12).

3. The doing of what the Lord said do, in the way the Lord said do it, for the reason(s) the Lord said do it (Acts 2:38; 22:16).

We have continually dealt with the problem of “salvation at the point of faith” (faith only) by showing that the New Testament teaches that one must believe and be baptized (Mk. 16:16; Gal. 3:26-27). Baptists have tried to counteract this by charging that as to its purpose we attribute a false sense to baptism. They say we should not teach baptism “in order to obtain” (i.e., “baptism for. . . ” – Acts 2:38) because this leads one to believe that real remission of past sins comes through baptism (this is biblically correct). They continue to argue that baptism is essential for obedience, but not for salvation. One proponent of this false doctrine says, “Abraham obeyed God in circumcision; the believer obeys God in baptism. But righteousness was imputed to Abraham at the point of faith, just as it is to the believer” (Baptism And The Restoration Movement, Bob Ross, p. 27). The Baptist Church Manual by Pendleton says: “2. The ceremonial qualification for church membership. This qualification is baptism. There can, according to the Scriptures, be no visible church without baptism. An observance of this ordinance is the believer’s first public act of obedience to Christ” (italics mine, jt). The Manual then argues that baptism is an outward sign of an inward grace, or “an external manifestation made in baptism” (p. 12). From this it is reasoned that baptism is obedience without knowing and understanding its connection with remission of sins.

We have demonstrated repeatedly that obedience involves more than simply believing, that this is displayed in the nature and purpose of truth (Jn. 8:31-32), that any instruction found in God’s Word that carries design bears with it the necessity of understanding the purpose and that freedom from sin is totally dependent upon knowledge of and obedience to truth. We have shown that one cannot have proper faith without proper understanding of the truth (one can’t be taught wrong and obey correctly). “Obedience from the heart” signifies obedience with understanding (Rom. 6:17). So the fact that one has been “baptized to obey God” does not mean that the act was acceptable obedience. One has to be taught right in order to obey right. One cannot deny that baptism is for the remission of sins and claim at the same time that in being baptized he is obeying God (Acts 2:38). Obedience involves knowing what God wants us to do, the way God wants us to do it and the purpose for the action.

Similar charts to the one below (examples of obedience in the book of Acts) are continually used to show the necessity of understanding what obedience constitutes. Each example carries with it the fact of the necessity of understanding the nature of faith and baptism. Is there any other reason for the tying together the purpose and design with the mentioning of what was done? Not a single person in either of the examples of obedience was ever baptized without knowing that baptism was for salvation.

EXAMPLES OF BAPTISM

	PREACHING	BELIEVE	REPENT	CONFESS	BAPTIZE	SAVED
	3000 Acts 2:14-47		Repent   37-38		Baptize   38-41	Remission   38, 48
	Eunuch   Acts 8:38-39	Believe   36, 37		Confess   37	Baptize   38	Rejoiced   39
1. Immersion in Water   Rom. 6:4; Col. 2:12	Saul   Acts 9:17, 18				Baptize   18	sins washed away   22:16
2. To A Penitent Believer   Acts 2:38; Mk. 16:16	Cornelius   Acts 10:1-48	Believe   43	Repent   11:18		Baptize   48	Remission   43
3. Upon A Confession Of Faith In Christ   Acts 8:37; Rom. 10:10	Jailer   Acts 16:27-34	Believe   31, 34			Baptize   33	Rejoiced   34
4. For (Unto) Remission Of Sins   Acts 2:38; Acts 22:16	Lydia   Acts 16:13-15				Baptize   15	Faithful   15
5. In Name Of Father, Son & Holy Spirit   Mt. 28:19	Preaching   Rom. 10:14	Faith   Heb. 11:6	Repentance   Luke 13:3	Confession   Rom. 10:10	Baptism   Gal. 3:27	Salvation   2 Tim. 2:10

For as long as I can remember, gospel preachers generally opposed the idea that one could scripturally be baptized while at the same time not knowing the design of baptism. It was insisted that denominational people wishing to do the “will of the father” be baptized for salvation (Matt. 7:21-23; Acts 2:38). Even Christian Church people wishing to abandon false worship (where the instrument was used) were not fellowshipped without determining the extent of their understanding at baptism. We sincerely grappled with whether one could be a member of the Lord’s church and not know it. The issue was: is a member of the Christian Church who has been immersed in water for the remission of sins a Christian regardless of the denomination he belonged to? I still believe that you cannot teach a person wrong and baptize him right, nor can he become a member of the Lord’s body and not know it. If a person has been taught part of truth, i.e., baptism for the remission of sins and has not been taught that this baptism makes him a member of the body of Christ, the church, is he a member of the church (a Christian)? This needs careful consideration.

A Different Picture Now

Within recent months certain brethren have given evidence .of abandoning the biblical principle of the necessity of understanding the nature and character of commands to which one submits. We are now being told that all one needs to know regarding primary obedience is that baptism “is for obedience to God” and that knowing it is for the remission of sins is unnecessary. Is this motive the only consideration? Let it be noted that this concept is part of a larger movement toward unity with people in denominational churches. It is a trend so obvious that even the Southern Baptist Convention included it in their August 3, 1980 Adult Quarterly: “As with other groups, time brings changes. Various experiences and articles in Church of Christ publications seem to represent a definite softening of formerly rigid positions We do seem more concerned now with whether or not we will offend denominations than we are in presenting truth. It’s all very sad and there are some basic factors that have contributed to the processes of compromise among us. These are: (1) fellowship movements that go bac to the Murch-Witty efforts of the 1940s, the Ketcherside movement of the 1960s and recent efforts such as the Joplin, Missouri meeting between certain Church of Christ an Christian Church members (this latest episode is a combination of the “unity meetings” of the 1940s and the “unit in diversity” concept of Ketcherside).

(2) The advocation of automatic forgiveness of sins c ignorance and weakness by well-meaning, but ill-advised brethren.

(3) A dearth of teaching on doctrinal matters that hi resulted in a growing discipleship of positivism that deplores any negative and/or doctrinal preaching.

This trend toward compromise and abandonment of truth is turning the church of the 1980s into a denomination Whoever it was who said “in years gone by you could not find a sectarian in the body of Christ with a fine-tooth comb but now you can rake them up with a hay baler” is correct. How often do you see the distinctiveness of God’s people today?

Baptism: Essential Doctrinal Import

Since salvation is by grace through faith, the relation between deed and promise is not reward on the basis of merit but grace and faith (Eph. 2:8). Passages such as Titus 3:5 clearly show that the benefit received by grace on the condition of our faith is at the point of baptism for the remission of sins. The only basis of blessings because of faith has been obedient action on the part of the believer (meeting directives required for salvation by faith). Obedience shows precisely that one believes God, since God’s promise is the only connection between blessing and action. Failure to understand this nullifies acting on biblical faith. When comes to baptism three vital things must be taken into account:

(1) There must be a scriptural candidate, one who is a penitent, confessing believer (Mk. 16:16; Rom. 10:9-10; Act 2:38).

(2) Baptism must be administered by the scriptural method of immersion (Rom. 6:1-6; Col. 2:12).

(3) Baptism must be understood to be for the right purpose, i.e., the remission of sins (salvation). Since truth frees from sin, freedom is totally dependent upon believing the knowledge of truth (Jn. 6:44-45; 8:32). If the nature and character of the act to which one is submitting is not understood then the act becomes merely a ritual or formality. To deny this is to join ranks with Catholicism and Mormonism which teach that in some instances their baptism can be administered to those who are not conscious of what is taking place. In fact the whole scheme for redemption would have to be abandoned.

Baptism And Salvation

The Bible teaches many purposes for baptism and it is not necessary to understand each detail before baptism (see the chart below). The reason for this is the fact that things that are equal to the same thing are equal to each other. (For example the answer 6 may be arrived at whether the problem is stated 4 + 2 = 6, or 3 + 3 = 6.) A person may not have in mind the specifics of what baptism is for but he must know that it is absolutely necessary to be saved (to be a Christian).

Baptism Stands Between The Alien Sinner And All Spiritual Blessings

Salvation (Mk. 16:16)

Remission of Sins (Acts 2:38)

Sins Washed Away (Acts 22:16)

Death of Christ (Rom. 6:3)

Blood of Christ (Rom. 6:3-4)

New Creature (2 Cor. 5:17)

Putting on Christ (Gal. 3:26-27)

Cleansing (Eph. 5:26)

Sanctification (Eph. 5:26)

Putting Off Sins (Col. 2:11-13)

Forgiveness (Col. 2:13)

Kingdom (Jn. 3:5)

Good Conscience (1 Pet. 3:21)

Holy Spirit (Acts 2:38)

Body of Christ (1 Cor. 12:13)

Child of God (Gal. 3:26-27)

Wearing Christ’s Name (1 Cor. 1:12-17)

The most serious error in the present discussion is the singling out of the motive “obedience to God” as if this is different or even a competing design in relation to the other expressed motive. All the expressions of the design and purpose of baptism teach that it is essential to salvation. They are not separate, distinct and unrelated. All of the scriptural expressions are different statements of the same design! One must know this design of baptism and if this is not understood (understanding faith) then baptism becomes no more than a mechanical act without comprehension of the significance of it.

Conclusion

It is necessary that one being baptized know that it is for the remission of sins (Mk. 16:16; Acts 2:38). Baptism for the purpose of obeying God is a proper motive, but it is not the exclusive reason. Obedience coupled with other motives shows that one must know the act in which God forgives sin (Rom. 6:17,1-6). Examples of at what point blessings are received by grace through faith clearly demonstrate this fact, i.e., the children of Israel and Jericho, Naaman and the Jordan River, etc. When you were baptized, what did you believe? That it was for salvation, or an outward expression of salvation already received?

Guardian of Truth XXX: 17, pp. 515-516, 536
September 4, 1986