Truth Magazine

By Larry Ray Hafley

In this article, we are drawing a bead on a statement that very well could have been written by those affected and infected by the “grace, unity and fellowship” concepts of Carl Ketcherside. First, the statement:

One of the apostle Paul’s great affirmations of faith began, `I know whom I have believed.’ His security in his salvation was based not on some set of beliefs nor a system of theology; it was based on a personal relationship. He knew Jesus. It is entirely possible that a person can know all about Christ and not know Him personally. The Christian faith is not so much a religion as a relationship. It is having a personal encounter with Jesus Christ who is the Son of God. This encounter leads one to a personal commitment of his own life to Jesus, accepting Him as Savior and acknowledging Him as Lord.

The quote is from the “First Baptist Messenger.” It was written by Jerry Curry, a Baptist preacher. The Baptists have been making nonsense on the grace-fellowship issue for, “Lo, these many years,” but some of our brethren are about to get even.

Look at the statement again. What does it say? In 2 Timothy 1:12 (“. . . for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day”), Paul did not argue that security is “based not on some set of beliefs nor a system of theology.” That was not his point, for in the very next verse, Paul said, “Hold fast the form of sound words, which thou hast heard of men, in faith and love which is in Christ Jesus.” Wonder if the word “form” would be at least roughly equivalent to “set of beliefs” or “system of theology”? What would you think if one were to take 2 Timothy 1:13 and say that Paul’s security in his salvation was not based on a personal relationship but on a set or form of beliefs? You would respond, “Yes, we must hold fast the form of sound words, but this cannot be separated from our trust or faith in Christ.” In other words, both verses go together. Exactly!

All this talk about “commitment to a Person,” “a personal encounter,” and “knowing Christ personally” is a bunch of pious nothing. What does it mean? What does it say? When it attempts to exclude obedience to the truth or a keeping of a “set of beliefs,” it means absolutely nothing. Paul did think, in one of his “great affirmations of faith,” that security in salvation was dependent on knowing and continuing in a “set of beliefs.” Hear him, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:16). Try to explain that text with “a personal encounter” that eliminates adherence to a “set of beliefs” to cannot be done. Further, “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 Jn. 2:4).

But Baptists and the “new unity movement” brethren in the so called free churches should not feel hard at this article or toward me. After all, my security, according to them, is not “based” on a “legalistic” set of beliefs, but on “a personal relationship.” So, I can scorn their beliefs and be just as secure as they are as long as I maintain that ever-nebulous, undefined “personal commitment to Jesus.” Somehow, though, it does not work out that smoothly. These brethren who accept the old Baptist views on grace and fellowship in Christ can accept a premillennialist, a Christian Church preacher and his piano, and institutional brethren with their human societies, because they say theirs is a “relationship to Jesus” which is not based on a “set of beliefs.” But they have a hard time following that same reasoning and accepting me. That is not being consistent.

Truth Magazine XXII: 36, p. 578
September 14, 1978

By Jimmy Tuten, Jr.

The Apostle Paul informs us that we are not to be “overcome of evil, but overcome evil with good” (Rom. 12:21). Within collectives of God’s people, there is always a need for peace and concord, kindness and good will. These are indispensable. When strife enters into a congregation, the possibility and hope of doing good are gone. We are to live in harmony with one another. It was Nelson who, after one of his great victories, sent back a dispatch in which he gave as the reason of it: “I had the happiness to command a band of brothers.” The implications of his success are apparent.

Evil will rear its ugly head from time to time, but we must overcome it with good. We are not to be vanquished or subdued by injury received from others. Our temper must not be allowed to get excited; our principles must not be abandoned; our amiable temper must not be ruffled by opposition. God would have us maintain our Christian principles and show the power of the gospel.

Let it be remembered that we are overcome of evil when we suffer our temper to be excited and become enraged and revengeful by engaging in contention with those who injure us. We must show those with evil dispositions the loveliness of a better spirit. As a Christian, proper deportment is essential.

The following illustration from the Primitive Monitor of 1912 demonstrates what we are saying:

Among the incidents of the Revolutionary War, it is recorded that there lived at Ephratah, Pennsylvania, an old Baptist minister, Peter Miller, who had a very staunch enemy in his community who was also a notorious fighter against Old Baptist. This enemy, during the war, was charged and found guilty of treason, and for this was sentenced to hang. As soon as sentence was passed, Peter Miller set out on foot to visit General Washington at Philadelphia to intercede for the man’s life. George Washington told the minister that he was sorry but his pleading for his friend could not be granted. “My friend!” exclaimed Peter Miller, “I have no worse enemy living than that man.”

“What?” said George Washington, “you have walked sixty miles to plead for the life of your enemy? That in my judgement puts the matter in a different light. I will grant you his pardon.” The pardon was made out and Peter Miller hastened at once towards the place of execution, which was fifteen miles from Philadelphia, and which was to take place in the afternoon of that day. He arrived lust as the man was being carried to the scaffold, and the doomed man, seeing the minister walk up, exclaimed, “there Is old Peter Miller. He has walked all the way from Ephratah to gratify his revenge by seeing me hang!”

The words were scarcely out of his mouth when Peter Miller handed him his pardon and thus his life was spared.

Yes brethren. Overcome evil with good!

Truth Magazine XXII: 36, p. 587
September 14, 1978

By Larry Ray Hafley

Our sights are drawn in on several statements made by Baptist preachers.

” `Repent ye: for the kingdom of heaven is at hand’ (Matt. 3:2) . `He that believeth on him is not condemned’ (John 3:18. `Believe on the Lord Jesus Christ, and thou shaft be saved’ (Acts 16:31. ‘. . . except ye repent, ye shall all likewise perish’ (Lk. 13:3).

“These passages are not contradictory. In each case when belief is mentioned, doubtless repentance is assumed, and so when repentance is commanded, belief is assumed. There is no other explanation. In Mark 1:15 both are specified by Jesus: ‘. . . repent ye and believe the gospel’ ” (L.D. Capell, editor, Missionary Baptist Searchlight, February 10, 1978).

Now, if editor Capell could use the above reasoning to show that repentance and faith are “assumed” even though they are not specifically mentioned, he ought to be able to do the same with respect to baptism. Observe a parallel to Capell’s conclusions:

“Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:3)!. “He that believeth and is baptized shall be saved” (Mk. 16:16). “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). “Whosoever believeth in him shall receive remission of sins” (Acts 10:43).”

These passages are not contradictory. In each case when belief is mentioned, doubtless baptism is assumed, and so when baptism is commanded, belief is assumed. There is no other explanation. In Mark 16:16 both are specified by Jesus: “He that believeth and is baptized shall be saved.”

The comparison is a counterpart to Mr. Capell’s. But there is one further point. The passages which I cited do not mention repentance. Mr. Capell’s do not refer to baptism. The verses I noted do not exclude repentance. The ones quoted by Capell do not exclude baptism. Repentance may be “assumed” in the Scriptures which I gave. Baptism may be “assumed” on the same basis in the ones given by Mr. Capeli. If not, why not?

“Important To Note”

Mr. Capell makes another sensible statement to which one we may effect a parallel. “It is important to note that though a man truly repents and believes, he does not save himself by this means. The repenting and believing merely brings him to the point where God saves him. Salvation is wholly by the grace and work of God. Man’s part is only to submit himself in the position that God can save him.” Aside from a qualification or two, I can accept Mr. Capell’s view.

Let us apply his paragraph to belief and baptism: It is important to note that though a man truly believes and is baptized, he does not save himself by this means. The believing and being baptized merely brings him to the point where God saves him. Salvation is by the grace and work of God. Man’s part is only to submit himself in the position that God can save him.

For years, Baptist preachers have charged that the command to be baptized negates the grace and work of God. They say that if baptism is essential it nullifies the grace of God. However, Mr. Capell shows the issue, the distinction. With faith and repentance, he sees how that obedience to the commands to repent and believe do not do away with God’s grace and work. He believes that one must repent and believe, but “it is important to note” that these two conditions do not reflect of mitigate against the grace of God. Well, that is exactly what a Christian says concerning baptism. Surely, Mr. Capell and the Baptists can see that!

“Whatever Baptism Does It Does It Figuratively”

So says Bedford Andrews in the name issue of the Searchlight. Hear him: “Whatever baptism does it does it figuratively. It is a figure or likeness according to 1 Peter 3:21. We read in Acts 22:16, . . . be baptized and wash away thy sins . . .’ Now if baptism literally washed away sins, we would have two saving elements. Because we have the Bible saying we are `washed from our sins in His blood’ (Rev. 1:5). Do we thus have a choice-water of baptism or the blood of Jesus? No! of course not. We are actually and really cleansed from sin by the blood of Jesus, and figuratively show it in baptism in water. Everyone knows that.”

So, according to Mr. Andrews, baptism does not save us. It only does so figuratively. It does not literally wash away sins. It only does so figuratively. The Bible says we are “baptized into Jesus Christ” (Rom. 6:3; Gal. 3:27). Is that only figuratively, Mr. Andrews? Baptists teach that baptism is what puts one into the fellowship of a Baptist Church. Of course, baptism could not really do that. No, we are not “baptized into one body,” because, according to Andrews, “Whatever baptism does it does figuratively.”

The literal blood of Jesus Christ does not literally wash or cleanse us from sin. God cleanses, washes and saves us by the blood of Christ, but the literal blood that literally dropped from the cross does not literally wash the literal soul. The water of baptism does not literally wash or cleanse us. God does that. But when does God do it? He does it when we obey from the heart that form of doctrine that is delivered to us. Then we are made free from sin by the blood of Christ (Rom. 6:17, 18). Acts 22:16 and Revelation 1:5 do not contradict another. God forgives us of sin by the blood of Christ when we are baptized. In the scheme of redemption, the blood of Christ had to be shed “for the remission of sins” (Matt. 26:28). Without the shedding of Jesus’ blood, there could be no forgiveness (Heb. 9:22). Still, God does the forgiving or remitting. Baptism in water is one of the conditions or terms of pardon; without obedience in baptism, there is no forgiveness (Mk. 16:16; Acts 22:16). But, God does the saving.

Mr. Andrews, where does the Bible say that we figuratively show our salvation in baptism in water? 1 Peter 3:21 does not say it. The water of baptism is a true likeness of the salvation of Noah and his family by water. The salvation and deliverance of Noah is a type of the salvation which we receive in baptism. Baptism is not said to be the likeness or type of our salvation. It is the likeness of Noah’s deliverance from the old world of sin. So, corresponding to Noah’s salvation “by water,” “baptism doth also now save us.”

Acts 2:38 “Because Of”

Again, Andrews avers, “Some think Acts 2:38 teaches baptismal regeneration. There we read, ‘. . . Repent, and be baptized everyone of you in the name of Jesus Christ for the remission of sins . . .! Mainly the thought is based on the word ‘for’ as employed here. ‘For remission’ should be understood to mean ‘with reference to’ or ‘because of remission let everyone be baptized. Baptism is with reference to sin already forgiven.”

Note a parallel which will show the folly of Mr. Andrews’ reasoning: Some think that Matthew 26:28 teaches blood regeneration. There we read, “”This is my blood of the new testament, which is shed for many for the remission of sins.” Mainly the thought is based on the word “for” as employed here. “For remission” should be understood to mean “with reference to” or “because of” remission Jesus shed His blood. The blood of Christ is with reference to sin already forgiven.

The expression “for the remission of sins” is the same identical phrase in Matthew 26:28 and Acts 2:38. That being so, let Mr. Andrews try his hand on my parallel to his statement.

But that is not all. If baptism is “because of sins “already forgiven,” then so is repentance. Acts 2:38 joins repentance and baptism. Both are “for the remission of sins.” Let us read a corollary to Mr. Andrews: Some think Acts 2:38 teaches repentance regeneration. There we read, “Repent, and be baptized everyone of you in the name of Jesus Christ for the remission of sins.” Mainly the thought is based on the word “for” as employed here. “For remission” should be understood to mean “with reference to” or “because of remission let everyone repent. Repentance is with reference to sin already forgiven.

We have drawn our bead and pulled the trigger. If Mr. Capell or Mr. Andrews would like to respond, I am certain that Truth Magazine would be happy to carry their replies, provided of course, that we are given equal space in the Searchlight. Will they draw a bead and fire back? Or will they stay behind the cover of silence and hide behind the shield of their paper without opening it to differing views?

Truth Magazine XII: 37, pp. 598-599
September 21, 1978

By Carol R. Lumpkin

The way many people live, I wonder if they ever give serious thought to death and what will follow death. Man’s physical body was made out of dust, and unto dust shall it return (Gen. 3:19). The soul (spirit) of man shall never die. “And as it is appointed unto men once to die, but after this the judgment” (Heb. 9:27). Every person who dies shall come forth from the grave. “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jn. 5:28-29).

When a person dies, his body is returned to the ground but the soul goes either to “Abraham’s bosom,” a place of paradise, or to “hell,” a place to torment. The place man’s soul goes after death is determined by the kind of life he lived on earth. From the gospel of Luke, we lift the following facts. A beggar, Lazarus, died, and was carried to Abraham’s bosom. A certain rich man died and in hell he lift up his eyes, being in torment. The rich man cried to Abraham to have mercy on him and send Lazarus to dip the tip of his finger in water and cool his tongue, for he was tormented in flames. Abraham reminded him that in his life time he had lived in abundance while he refused help to the beggar.

The hadean world (place of departed spirits) is divided into two divisions. Between these divisions is a fixed gulf which permits no one to pass from one division to the other. The rich man further asked Abraham to send Lazarus back to his house on earth to warn his brothers . about “hell.” The rich man did not desire that his brothers come to the place where he was. Abraham informed him that his brothers had Moses and the prophets; to them they should turn to avoid coming to torment. The rich man cried out to Abraham that if one rose from the dead and warned them they would repent. Abraham replied, if they would not hear Moses and the prophets, neither would they alter their lives if one rose from the dead. You may read this in Lk. 16:1931.

Man has no control of his soul once he has died. No power on earth can change or alter the destiny of a departed one. We sometimes hear denominational preachers attempt to preach a soul into heaven. Beware of such preaching for they do not have such power. The person, while he lived on the earth, had to prepare his soul for either “Abraham’s bosom” or else he will not arrive there. This preparation is done through gospel obedience. Hear the words of Jesus as He informs the sinner what is required to be saved from his sins:”Except ye believe that I am he ye shall die in your sins” (Jn. 8:24). “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Lk. 13:3). ” Whosoever therefore shall confess me before men, him will I also confess before my Father which is in heaven” (Matt. 10:32). “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:16).

After a sinner has obeyed the above commandments of the gospel of Jesus Christ, he then is commanded to remain faithful to the Lord until death (Rev. 2:10). God’s word is to serve as his pattern to govern his life. When this has been done he is prepared for death.

Which division of the hadean world the soul enters after death is based upon the life one lives while on earth. Everyone will receive a just sentence. “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). “And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it: and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire” (Rev. 20:12-15).

Jesus Christ will judge each person on the basis of his own life while on earth. “For the Father judgeth no man, but hath committed all judgment unto the Son” (Jno. 5:22). Paul gives us some additional information pertaining to Christians who have died and, also, concerning those who shall have died before His coming in the clouds. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:16-17).

Eternity is divided into two divisions, heaven and hell. Each soul will go to one of these places. Again, the place one goes will be determined upon the kind of life one lives while on earth. Those who obey the gospel of Jesus Christ shall enter heaven; those who disobey the gospel shall enter hell. “And these shall go away into everlasting punishment (the disobedient): but the righteous into life eternal” (Matt. 25:46). “And there shall in no wise enter into it (heaven) any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life” (Rev. 21:27).

Those people who know not God and/or refuse to obey the gospel of Jesus Christ will not be permitted to enter “Abraham’s bosom,” nor to enter heaven in the hereafter. “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thess. 1:7-9).

There are many questions of interest concerning death and what follows thereafter. The story of the rich man and Lazarus, recorded in Luke 16, answers many questions that are often asked. The rich man was subject to the law of Moses, as was Lazarus. Though he was God’s child by birth, yet he was spiritually lost. There is no evidence that the rich man was aware of his being lost while he lived. This should prove to all of us that it is possible for a child of God to be lost. Many today believe that once a person is saved he cannot become lost. This surely is not true.

The rich man learned, after it was too late, that God’s word must be obeyed to be saved. We who now live must hear and obey the gospel of Jesus Christ to be saved (Mk. 16:15-16). The Corinthians were saved by obeying the gospel (1 Cor. 15:1-4). It will be too late to recognize the need to obey Jesus after one dies. Jesus is the author of eternal salvation to all who will obey Him (Heb. 5:8-9).

The rich man learned too late that his request to Abraham was fruitless. He cried for water to cool his tongue and for Lazarus to be sent to warn his brothers of the torment. It was past time for petitions to be granted. In this life one must bow to God’s will, confess Christ in his daily living, and follow Him as He commands. Those who refuse to do this will find out too late that the Lord blesses only the obedient.

The rich man learned too late that death was not the end of all things. He learned that there really is life beyond the grave. The soul of man does not die. He also learned after death that he was able to recall his life while on earth, and to be concerned about others; yet, he was totally unable to do make any corrections, or to influence others. How much he must have wished his life had been different!

The rich man learned that he could not take his riches with him. The very things which he trusted most in life were left behind. What he would have given for another chance, but it was too late. Some people have the idea that God will grant them a second chance after death. Nothing could be further from the truth.

The rich man learned too late that his sins were the cause of his being in torment. Sin will bar the door of heaven to any man (Isa. 59:2). I believe if you will take the time to read and meditate upon Luke 16:19-31, that you will realize the importance of obeying God while still living. Remember it will be too late after death to reflect upon this. In this life only do we have opportunity to learn and to obey the gospel of Jesus Christ. Paul declared: “Behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2).

Truth Magazine XXII: 35, pp. 571-572
September 7, 1978