Truth Magazine

By Roy E. Cogdill

A professional attitude is one seriously destructive mistake that especially needs to be avoided. When a preacher begins to feel in some respects toward his work as a doctor or lawyer does toward his profession he ceases to be a safe teacher for anyone. The promotion of my own welfare and position into the highest possible plane from the viewpoint of influence, popularity, demand, earnings, or rank is an ambition that evidences a professional disposition that is unsafe and unsound all the way through.

Some indications of such an attitude can be seen in the way a preacher talks about his work. When you hear one talking too much of “my work – “my job” – “my usefullness” – “my influence” – “my elders” – “my church” – “my members”, etc., you may know that he is at least in danger and likely has already contracted the ailment.

When a preacher becomes a hireling, paid so much to do what the brethren want done, rather than supported that he might give his time to reading, exhortation, or wholly to the work of the Lord, both the preacher and-the brethren have put his work on a professional basis. When it is upon such a basis the brethren can prescribe what he preaches right along with the stipulations that govern the rest of his work and he becomes a pleaser of men instead of a servant of God. His main purpose and effort becomes a struggle to keep his “job” and prevent himself from being ousted by another job hunter.

Some have about the same attitude toward the elders of the church that a corporation president has toward the board of directors. If one or more will not go along with his “program” he is minded to start a campaign of maneuvers that will get him or them out of his way and others in who will be more agreeable.

The preacher’s attitude toward his support sometimes betrays that he is a “professional.” The t4oition seems to be to measure it by what another preacher is getting or by what some other church might pay rather than the need and ability of the church where he is laboring. Some are on a constant search for a higher salary and such a consideration will move them almost inevitably. Then too, if he can get an offer of a higher salary from some other congregation, he can probably get a raise for preachers are not so easy to find.

The idea of “making tents” to enable him to do a greater work in some needy field or place would be beneath his dignity for that would seem to put him in the class of “part time” preachers and besides he wouldn’t have enough time to study though he does not use his time that way when he has it.

“Professionalism” is the primary cause of jealousy among, preachers. If one really loves the cause of Christ and wants to see the truth advanced he would rejoice to see all other preachers more successful in accomplishing good than he. But as we measure ourselves by others, we can see many reasons why we should be reocgnized above others. A preacher who has a degree and has attained quite a standing scholastically frequently will resent the fact that he isn’t called for as many meetings, or doesn’t preach for as big a church, or receive as large a support as one who doesn’t have those attainments. He has been educated to think that such attainments in the sight of the world are really the measure of greatness in the Kingdom of God.

What is my purpose as a preacher anyway? Is it to “guard my influence and usefulness” so as to be kept busy and have a good living out of my work as long as possible? Is it to advance myself in the eyes of the brethren until I am in demand and can require the most liberal support? Is it to be recognized as. a scholar and ranked high in the esteem of men? Is it to be able to control others and wield the greatest power? None of these are worthy of even our weakest efforts.

They should not enter into our consideration for a moment. Surely we need to use the best possible judgment in all our affairs and with the utmost skill strive to serve the greatest good of the cause of Christ. But can we say with Paul, “I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God” (Acts 20:24). [Originally appeared in Bible Banner, 10, 5 (May 1948):13]

Guardian of Truth XXVII: 18, p. 565
September 15, 1983

By Loren N. Raines

We often hear it said that “history repeats itself.” This may not always, but it is often true because human nature remains very much the same. Only the gospel of Christ can change man’s nature, and not many people are willing to receive and wholly submit to the Lord’s will as revealed in the gospel.

When we carefully analyze the great apostasy which all but destroyed the church of our Lord from the face of the earth we can better understand some things that have taken place, and are taking place today in religious circles. The same things that caused the apostasy, foretold by Paul (2 Thess. 2), have caused and are causing others to apostatize from the faith which was “once for all delivered unto the saints.”

One of the underlying causes of all apostasy is a lack of proper respect for divine authority. After Jesus had driven the money changers from the temple the Jews asked Him: “By What authority doest thou these things, and who gave thee this authority?” It was presumptuous on their part to ask Jesus such a question, but it is a good one for us to ask ourselves, and to ask others. Apostasy results when men hold the wrong attitude toward the Scriptures. In his book, The Disciples In Kentucky, professor A.W. Fortune points out two widely divergent attitudes which have been and are now prevalent among professed followers of Christ. He said:

There have been those who believed it is the Spirit of the New Testament church that should be restored, and in our method of working, the church must adapt itself to the changing conditions.

In other words, the church should be made to conform to prevailing conditions in the world; as conditions change the church must change. Then he said:

There have been those who regarded the New Testament church as a fixed pattern for all time, and our business is to hold rigidly to that pattern regardless of the consequences.

In view of Peter’s statement, “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11) it is clear that the latter position is both safe and scriptural. To the degree that the former position prevails apostasy becomes inevitable.

Another cause of apostasy stems from an attempt on the part of liberal-minded men to modernize and streamline the gospel. We would naturally expect this when in n believe that the church should adapt itself to changing conditions. Some of the leaders of the early church were so anxious to see the church grow and become a powerful influence in the world that they were not careful about the methods they used. They ignored the Scriptures, adopted methods of the pagan religions, modernized the gospel, and the result was the church of Rome. Those who advocate a streamlined, modernized approach to scriptural problems, and who preach a social gospel would do well to pause, ponder and profit by the experience which all but wrecked the early church and made necessary both the Reformation and the Restoration.

Paul said, “Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: but the other of love, knowing that I am setfor the defense of the gospel” (Phil. 1: 15-17). Only to the degree that men today, like Paul, are “set for the defense of the gospel” can apostasy be avoided. Unfortunately, many today are so busy making a living and pursuing pleasure that they do not take time to familiarize themselves with the teachings of God’s word.

Lack of knowledge is always a source of danger. In anticipation of this danger arising, Paul said, “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:17). In Hebrews we read, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of, God; and are become such as have need of milk, and not of strong meat” (Heb. 5:12-13). Not only are the clouds threatening, they are ominous.

Guardian of Truth XXVII: 18, pp. 564-565
September 15, 1983

By Frank Jamerson

In a previous article, we discussed the fife that is essential in order to have the unity of the Spirit (Eph. 4:1-3). Now, we want to look at the seven facts of unity stated in the next three verses.

Paul said, “There is one body, and one Spirit, even as ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all’,’ (Eph. 4:4-6). In order for the “unity of the Spirit” to exist, men must accept these seven facts.

One Body

The word “body” emphasizes the unity of God’s people. Christ is the Head and He has but one body. “And he put all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all” (1:22, 23). “For the husband is the head of the wife, as Christ also is the head of the church, being himself the savior of the body” (5:23). The one church, or body, of Christ refers to all the saved. We are baptized “into one body” (1 Cor. 12:13), or “into Christ” (Gal. 3:26-27). This simply says that baptism is essential to be saved, or to have sins forgiven (Acts 2:38; 22:16). Those who ask “Do you have to be in the church to be saved?” do not understand that the church is the saved!

One Spirit

The Holy Spirit is a Divine Being, just as the Father and Son are Divine Beings. He is not the Father or the Son, but He is “God” (Jn. 14:16, 26; Acts 5:3, 4). The Spirit was to guide the apostles “into all the truth.” (Jn. 16:13). They “spoke as the Spirit gave them utterance” and later wrote the same message for us (1 Cor. 2:13; Eph. 3:3, 4). He is not today inspiring men as He did in the first century, but we have the same message.

Those who claim special revelations or latter-day revelations are denying the revelation that the Holy Spirit gave. Jesus promised the apostles that the Spirit would guide them “into all the truth.” If he did, then there is no “new truth” being revealed, and those who claim such are teaching a “different doctrine” (Gal. 1:6-9).

One Hope

Hope means “desire” plus “expectation.” All who have obeyed Christ have the same hope. Peter said that God “begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Pet. 1:3, 4). The Bible does not teach two hopes! The Watchtower Society teaches that one hundred forty-four thousand have the hope of heaven and the rest of the saved have hope of living on earth eternally. Other materialists teach that all the saved will live on earth in eternity. God’s word says that there is “one hope” and that is “reserved in heaven.” Any other hope is false.

One Lord

The word “Lord” signifies “having power, or authority” (W. E. Vine). It happens that this “one” is in the center of the seven “ones.” This may be a coincidence, but it is certainly true that Christ must be the “center” of our lives, as our Master, in order for unity to exist.

The word “Lord” may be applied to either the Father or the Son. In Acts 2:34, 35, Peter quoted David as saying; “The Lord (the Father) said to my Lord (Jesus), Sit thou on my right hand, until I make thy foes thy footstool.” Paul said that God raised Christ from the dead “and made him to sit at his right hand in the heavenly places… and he put all things in subjection under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all” (Eph. 1:20-23). The “one Lord” in this passage refers to Jesus.

One Faith

The word “faith” refers to that which is believed, the gospel of Christ. “A great number of the priests were obedient to the faith” (Acts 6:7). “But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed” (Gal. 3:23). We are sons of God “through faith” (the gospel), not by the Old Law (Gal. 3:26). We are to “contend earnestly for the faith which was once for all delivered unto the saints” (Jude 3). When men follow creeds, disciplines or the wisdom of men they are not following the “one faith” and unity cannot exist. Followers of Christ have one standard, one faith.

One Baptism

When Paul wrote the book of Ephesians, there was only one baptism in effect. John’s baptism and the baptism of the Holy Spirit had accomplished their purposes and ceased. Jesus authorized baptism (immersion) “into the name of the Father and of the Son and of the Holy Spirit (Matt. 28:18-20). This commission began to be executed on the day of Pentecost.

The expression “baptism in the name of Christ” (or its equivalent) is used four times ‘in the book of Acts. On the day of Pentecost, believers were told to “repent and be baptized… in the name of Jesus Christ unto the remission of sins. . .” (Acts 2:38). When Peter and John went to Samaria to lay hands on those who had been baptized by Philip, the record says “for as yet he (the Holy Spirit) was fallen upon none of them: only they had been baptized into the name of the Lord Jesus” (Acts 8:16). After Cornelius and his household had received the Holy Spirit, Peter said, “Can any man forbid water, that these should not be baptized, who have received the Holy Spirit as well as we? And he commanded them to be baptized in the name of Jesus Christ” (Acts 10:47, 48). The men in Ephesus who had been baptized with John’s baptism were told to be “baptized into the name of the Lord Jesus.” Then Paul laid his hands on them and they received the Holy Spirit (Acts 19:5, 6). Baptism “in the name of Christ” is for the remission of sins, in water, and is not Holy Spirit baptism!

One God

The “one God and Father of all, who is over all, and through all, and in all” is God the Father. He is sovereign (“over all”), everywhere present (“through all”), and constantly abides with His people (“in all”). He purchased us with a price; therefore, we ought to glorify him in our bodies (1 Cor. 6:19, 20). He is the object of our worship, and we must “worship him in spirit and in truth” (Jn. 4:24). Those who are “in Christ” are “children of God” (Gal. 3:26, 27). The fact that we have a common Father should produce unity.

Conclusion

These seven facts of unity constitute a doctrinal basis from which we must work. When men decide that they will be united with those who believe in “many gods” or “many baptisms,” they are not striving for the “unity of the Spirit.” “Many faiths” may be attractive to the ecumenical spirit, but the same Bible that says “one Lord” says “one faith”!

We can enjoy the one hope that the Spirit has revealed by being baptized into the one body and following the one faith that the Godhead has made possible.

Guardian of Truth XXVII: 18, pp. 562-563
September 15, 1983

By Larry Ray Hafley

Five essential items constitute scriptural baptism. They are: (1) Element; (2) Agent; (3) Action; (4) Subject; (5) Design. We shall consider these properties as they are described and defined in the New Testament. We are not concerned with the doctrines or opinions of any man. We shall not seek to set forth any partisan or denominational view of the issues involved. Examine the material in light of the Bible and compare it with your own belief or that of the religious body with which you are identified.

The Five Parts

(1) Element. One may be baptized in any number of things. In the Bible, we learn that baptism is in water. “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water . . . . and they went down both into the water, both Philip and the eunuch; and he baptized him” (Acts 8:36, 38) “Can any man forbid water, that these should not be baptized” (Acts 110:47)? John’s baptism was in water (Matt. 3:13-16; Jn. 3:23) The New Testament reveals that baptism is in water in passages such as Ephesians 5:25, 1 Peter 3:20, 21, and others, but, perhaps, there is little dispute of this point. Observe, please, that we are agreed on this fact because of our mutual acceptance of the text of Scripture.

(2) Agent. Who is the agent, the administrator, the baptizer? In Holy Spirit baptism, Jesus is the baptizer (Matt. 3:11). However, in water baptism, men are the agents employed. “Go ye therefore, and teach all nations, baptizing them” (Matt. 28:19). Men are to teach and men are to do the baptizing. “They went down both into the water, both Philip and the eunuch; and he baptized him” (Acts 8:38). John the Baptist and Jesus’ disciples baptized people (Jn. 3:23; 4:1, 2). The apostle Paul baptized people (1 Cor. 1: 14-16). Again, there is little dispute of this conclusion. Men, mankind, are the ones who perform water baptism. Why do we agree to this conclusion? We acknowledge the simple statements of the word of God; thus, we stand united in and on the truth. Can we not follow this procedure regarding the final three aspects of our study?

(3) Action. At this juncture, we may entertain the first hint of controversy. However, we shall overcome potential disagreement by adhering to the plain witness and evidence of the Bible. What is the action of baptism? Is baptism an immersion, a burial, or is it sprinkling or pouring? “And John also was baptizing in Aenon near to Salim, because there was much water there” On. 3:23). Would one baptize in a place “because there was much water there” if he were sprinkling or pouring water on the people? “And Jesus, when he was baptized, went up straightway out of the water” (Matt. 3:16). Does this imply sprinkling, pouring or immersion? “They went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water. . . ” (Acts 8:38, 39). What action is best described by the verses above, sprinkling, pouring or immersion? Paul said that “we are buried with him by baptism” (Rom. 6:4; Col. 2:12). Baptism is likened unto a planting, a burial, and a resurrection (Rom. 6:5). If you had no preconceived ideas regarding the action of baptism, what would you most likely conclude from the verses cited? Surely, then, we can agree, as we did on the first two sections, on the action of baptism. The Scriptures, as they did before, should determine our view of the action of baptism.

(4) Subject. Who should be baptized? When is one a candidate for baptism? What qualifies one to be baptized? First, one must be a sinner. Those baptized in the New Testament were people who had sins that needed to be forgiven (Acts 2~23, 36-38; 22:16). Where baptism and salvation or its equivalent are mentioned, baptism always precedes salvation (Mk. 16:16; Acts 2:38; 22:16; 1 Pet. 3:21). Obviously, before one can be saved, he has to be lost in sin. So, one must be a sinner before he can be scripturally baptized. Second, one must be taught the truth before he is baptized. “Go ye therefore, and teach all nations, baptizing them” (Matt. 28:19). In every case of New Testament baptism, the people were first taught, then baptized (Acts 2:37, 38; 8:5, 12; 8:35-39; 16:14, 15, 30-34; 18:8; 19:1-5). Third, one must believe that Jesus Christ is the Son of God (Rom. 10:9, 10). “When they believed … they were baptized” (Acts 8:12, 36, 37). “And many of the Corinthians hearing believed, and were baptized” (Acts 18:8). “He that believeth and is baptized shall be saved” (Mk. 16:16). Fourth, one must repent before baptism – “Repent, and be baptized” (Acts 2:38). The jailer in Philippi and Saul of Tarsus manifested their repentance before they were baptized (Acts 16:30-33; 9:9, 11; 22:16). Fifth, one must confess with his mouth that Christ is Lord (Rom. 10:9, 10). “And the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God … and he baptized him” (Acts 8:36-38). One must meet these terms before he is a suitable object and subject of New Testament baptism.

(5) Design. What is the aim, the object, the purpose of New Testament baptism? Remember, we shall answer the question by appealing to the word of God. There are numerous, diverse responses from the creeds and churches of men, but we are going to be guided by the I Mile. But, first, why was Christ’s blood shed? Jesus said it was “shed … for the remission of sins” (Matt. 26:28). Now, if you were asked for the design, the purpose, for the shedding of the blood of Jesus, you could correctly say that it was shed “for the remission of sins.” In Acts 2:38, the apostle Peter said that one is baptized “for the remission of sins. , , Would you deny that the precious blood of our Lord was shed “for the remission of sins”? No! By the same token, then, you will admit that baptism is “for the remission of sins.” Suppose I said that the Lord shed His blood because we are already saved; or, suppose I said He poured out His blood to show that we were saved before His death on the cross? You would not like it if I advocated that. Well, baptism, like the shedding of the blood of Christ, is “for the remission of sins” (Matt. 26:28; Acts 2:38). Jesus said, “He that believeth and is baptized shall be saved” (Mk. 16:16). Ananias, a preacher sent of God, told Saul to “arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). On two occasions, Paul said that we are “baptized into Jesus Christ” (Rom. 6:3; Gal. 3:27). Peter said that “baptism doth also now save us” (I Pet. 3:21). What do you say?

Conclusion

These are the five components of New Testament baptism. Does your belief, teaching, practice and experience correspond to these essential ingredients?

Guardian of Truth XXVII: 18, pp. 561-562
September 15, 1983