Truth Magazine

By Mike Willis

The word of God is so frequently extolled that we sometimes take the singing of its praises too .lightly. It is altogether proper that it should be given so much respect. Sometimes, however, the respect which we vocalize is never put into action in our daily living. I have gone into many homes where the Bible was revered but not read; most obvious that this was so was the placing of the “Family Bible,” a $30-40 Bible which was very beautifully bound, on the coffee table when no one in the family read it or tried to live by it. Such inconsistencies as these are what remind us of what James wrote; he said,

“This you know, my beloved brethren. But let every one be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God. Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. But prove yourselves doers of the word, and not merely hearers who delude themselves. For if any one is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. But one who looks intently at the perfect law, the law of liberty and abides by h, not having become a forgetful hearer but an effectual doer, this man shall be blessed in what he does. If any one thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress and to keep oneself unstained by the world” (1:19-27).

To vocally give respect to God’s word is insufficient, according to James. Let us consider what is necessary for man to do to be pleasing to God.

The Word of God

In the passage before us, James uses several terms to discuss the word of God which help us to understand his concept of it. I would like to discuss these with you:

1. It is a law (v. 25). One of the things which James called the word of God was a law. Many people today no longer think that Christians live under a law. They misunderstand the passages which teach that we are no longer living under the law of Moses and that we cannot be justified by law keeping (i.e., perfect obedience to any law); they conclude from these that we are no longer under a law. Let us not forget that if we are not under a law, there can be no sin since sin is simply the transgression of the law (1 Jn. 3:4). “Where there is no law, neither is there violation” (Rom. 4:15). Hence, if anyone is going to teach that there is no law for people today, he must accept the conclusion that there is no sin. James, however, did not accept this. He conceived of God’s word as a law for mankind.

2. It is a perfect law, a law of liberty. In contrast to the law of Moses, the law of Christ is perfect. The writer of Hebrews described the -law of Moses as one which had fault with it (Heb. 8:7). The problem with it was that it shut up all men under sin. Anyone who disobeyed the law of Moses was under the curse of the law. Inasmuch as the blood of bulls and goats could not atone for sin, the law of Moses by itself had no ability to redeem man. However, the law of Christ is a law of liberty. That is, it frees us from our sins; through the law of Christ, one can be freed from sin in order to become the servant of Christ.

3. It must be implanted (v. 21). The word of God must be planted in the hearts of men before it can do them any good. Jesus spoke of this same truth in giving the parable of the sower (Mt. 13); the word of God must be sown in the hearts of men. Of course, the other side of this is that men must “receive with meekness the implanted word.” We who hear the word preached must receive it, that is, take it into our hearts and treasure it as a prized possession.

4. It is able to save our souls (v. 21). The implanted word is able to save our souls. This is very similar to what Paul wrote in Rom. 1:16 where he described the gospel as “the power of God unto salvation.” Earlier in this chapter, James said, “In the exercise of His will He brought us forth by the word of truth” (1:18). This passage teaches that man is “born again” through the word of truth, the gospel.

Surely, we can perceive the respect which James had for the word of God. Yet, the main point of this passage is not “respect the word.” All of these descriptions of the word are given in passing as James teaches us his main point which is “be ye doers of the word and not hearers only.” In teaching this lesson, James contrasted two kinds of persons: (1) the forgetful hearer and (2) the doer of the word. Let us move on to notice his contrast.

The Forgetful Hearer

James described several things about this man which we want to examine. By knowing the kind of man we ought not to be, we can better know what God wants us to be.

1. This man is self-deluded (v. 22). He somehow thinks that he is made better by the mere fact that he has heard the word preached. Actually, he has only increased his responsibility. Prior to hearing the word, he may have been sinning in ignorance; after hearing it, his sins are willfully committed. Hence, his sins are of a different nature once he begins to sin willfully than they were when he sinned in ignorance.

Any man that thinks that he is somehow better because he has heard the message preached does not understand the method of sanctification taught in the Scriptures. Jesus said, “Sanctify them in the truth; Thy word is truth” (Jn. 17:17). Man is sanctified when he hears the message preached and then obeys it. The mere hearing of the message does not make a person one whit better before God. However, when he hears the message and obeys it, his life is purified as he eradicates the evil which is in it and replaces it with moral virtues demanded by God. Hence, religion does not consist merely in the knowledge and belief of fundamental doctrines but rather in our being brought to a certain character in our daily living.

2. This man is religious (v. 26). The word “religious” which is used here refers to one who gives attention to the outward expressions of religion, the forms of worship. Hence, this man is one who is frequently’ present at the worship services, sings, listens to the sermon but never gets around to obeying the word. Through the years, a number of Christians have perceived Christianity to be going to church on Sunday. Theirs is a time-clock concept of Christianity. Christianity is the daily obedience to the word and not mere attendance to the outward forms of religion.

3. He is forgetful of God’s word (vs. 23-24). James compared him to the man who looked at his face in a mirror and went away having forgotten what he saw. I fear that many of us give more attention to our outward appearance than we give to our soul. We surely would not Appear in public looking untidy though many of us have no qualms of standing before God stained with sin. How frequently we look at ourselves in God’s word and then do nothing about it. How soon we forget what was said in the sermon and in the Bible class.

“Some, when the service is over, seldom think of anything but going home. Others will pass a remark about the sermon, and then dismiss the subject finally from their thoughts. A few will express more deliberately the pleasure with which they listened to the discourse; but perhaps even these are satisfied merely with having enjoyed it. The purpose of preaching, however, is not that the people may be ‘very much pleased,’ but that they may be profited, edified, and inspired to live an upright, generous, godly life. The highest praise that can be bestowed upon a Christian minister is not to tell him how much his preaching is enjoyed on sabbaths, but to let him see how well it is being translated into the life on the other days of the week. We live in a practical age; and the mission of the pulpit is as practical and definite as that of any other institution of our time. It is an agency for man-building, Its work is to promote the doing of the Word of God in the everyday lives of men. Those people, therefore, are the victims of a miserable self-deception who regard ‘hearing’ as the sum of Christian duty. Such persons have no idea of the nature of true piety. Their profession is nothing better than an empty form. They may be strictly orthodox in doctrine and evangelical in sentiment; but what does this profit, if their church-going carries with it no power to direct their daily life into the ways of holiness? A theologian is not necessarily a Christian. The ‘hearer only’ is on the road to final spiritual ruin” (C. Jerdan, “James,” The Pulpit Commentary, Vol. 21, p. 17).

4. This man’s religion is worthless (v. 26). The word which is translated “vain” means “void of result.” This man’s religion does not accomplish what religion is designed to accomplish, namely, reconciliation to God. Hence, the person who is the forgetful hearer is not one bit more acceptable before God than he was before he heard the word.

Doer of the Word

In contrast to the forgetful hearer, the doer of the word is compared to one who looks in a mirror and sees defects in his appearance which he corrects. In this illustration, the mirror is God’s word. As the word is presented, we see ourselves as God sees us. Paul commented, “But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you” (1 Cor. 14:24-25). The word of God exposes our faults and presents the kind of person which we should be. The doer of the word is one who looks intently at the mirror with the idea of changing the kind of person which he is.

Then, he obeys the word which he hears. The result in his life is obvious. He becomes “quick to hear, slow to speak and slow to anger” (v. 19); he puts aside all filthiness and all that remains of wickedness (v. 21). Then, he bridles his tongue (v. 26); visits the orphans and widows in their affliction (v. 27) and keeps himself unspotted from the world (v. 27). The result is a man who has changed his life. Whereas he had been a vile sinner who wallowed in the quagmires of sin, he becomes a man who tries to live by the commandments of God.

As a result, he is blessed by God (v. 25). This is the kind of hearer whom God approves. He is the kind of man whose life can be changed by the word of God, who brings forth fruit, some a hundredfold, some sixty, and some thirty.

Conclusion

What kind of hearer are you? In just about every assembly which I have addressed, there have been men and women there who had heard God’s word often enough to be able to tell me what they needed to do to be saved. Yet, they never responded to God’s will. My friend, today is the day to obey God’s word. You who are using profane speech, now is the day to quit using it. You who are mistreating your wives, now is the day to repent and ask their and God’s forgiveness. You who are forsaking the Lord for week-end trips, now is the time to stop it and begin to serve the Lord each Lord’s day. Will you be a doer of the word of God?

Truth Magazine XXI: 25, pp. 387-389
June 23, 1977

By Earl E. Robertson

There are many reasons, good and right, given in the Bible for one’s motivation to follow Christ. These good things may be accepted and properly used; however, on the other hand they are often abused. The abuse made of them does not mitigate either the authoritativeness or the scriptural demand upon man in them. It just means that the one who so abuses God’s means of saving people will have to give answer to God in judgment.

Life

Some follow Christ because they want life. Prior to knowledge of and service to Christ the Bible says one is “alienated from the life of God” (Eph. 4:18). But Christ says, “I am come that they might have life, and that they might have it more abundantly” (John 10:10). This life Paul lived; he said, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20). John says this life is in his Son (1 John 5:11). So does Paul affirm the same thing (2 Tim. 1:1; 2:10). This life is both present and future (1 Tim. 4:8).

Joy

Others follow because of the joy in doing right. When Philip had preached the gospel in Samaria, and the people favorably responded, Luke said, “there was great joy in that city” (Acts 8:8). Yes, there is joy in giving up error of every description to embrace all truth that one may live acceptably before God. When one fails to so live he will, like David, know what loss he has sustained. David said after he sinned, “Restore unto me the joy of thy salvation” (Psa. 51:12). To the Christians scattered and suffering Peter writes about their “trial of faith” saying, “though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Peter 1:8). He further writes, “But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:13).

Physical Wants

Yet, others follow “. . . because ye did eat of the loaves, and were filled” (John 6:26). What a mercenary reason! Jesus both saw this and told them about it. It is doubtful that such frankness and forthrightness changed them. One’s attitude and motivation must be right toward Christ and truth for one to properly follow the Lord. Some make a display today as though they are following Christ for the right reasons, but such service is only as long as they are on the receiving end. Take away foodstuffs, attention (even that demanded of a baby), benevolence, a job and-presto! they are gone some place else. They are looking for the “loaves and fishes,” not for opportunities to follow Christ.

Conclusion

Like one of old who affirmed that he would “follow thee whithersoever thou goest,” many today make this promise rashly. All should truly count the cost, know the reason, and then follow all the way he leads. When elders, preachers, and all saints have scriptural reasons to follow Christ the church is then the kind of church Jesus wants; but when the reasons are hidden, the motivation ulterior, that church will slowly die. Satisfying selfish motives often times prevents the development of other song leaders, additional elders, more preachers, etc. The practical aspect in following Christ will. easily and quickly be seen, so it behooves us to so follow him that others will be influenced to greater service too.

Truth Magazine XXI: 25, p. 386
June 23, 1977

By William C. Sexton

If we are to succeed individually or collectively, we must recognize, embrace, and support things that are “excellent.” Paul, writing to the church at Philippi, prayed for them that their love might abound more and more in knowledge and all judgment-to the end that they would be able to approve things that are excellent, so they might be sincere and without offence till Christ comes, being filled with fruits of righteousness. I wish to succeed myself, and I want everybody who reads this to be successful along with everyone whom I can influence in any way; therefore, this article is designed to challenge all to consider seriously the prayer of Paul and its implications for us today.

Love Leads to Recognition of “Excellent” Things

“Excellent” may be defined, “Unusually good of its kind; of exceptional merit, virtue, etc. . . surpassing.” That which may be classified as “excellent” stands out separate and distinct from the average or common things. It is that which is better, excelling in value. If one has a scale of values, the “excellent” is that which is at the head of the list. We see such recognition of “excellence” in school when there is a big “E” on the report card; in the community we give rewards for “excellency” in service.

The love of God is the motivating force, according to the scriptures, which moves one to seek knowledge! Love is that great force in the universe that moves the unmovable, and achieves that which cannot be achieved by any other or all other forces. Love brought Jesus Christ, the Son of God down from heaven to die for the sins of mankind (Jn. 3:16; Rom. 5:8). No other power or force could have achieved that. That love caused Jesus to lay down His life for His friends, and “greater love hath no man than this,” said Jesus (Jn. 15:13). The love of God will cause us to find the good and right, it will, likewise, cause us to find the wrong and abhor it.

The lack of Love is the downfall of many. Paul wrote of the second coming of Christ being surely preceded by a “falling away” and the development of the man of sin, who is the son of perdition. That one is to be consumed by the spirit of the Lord’s mouth and destroyed by the brightness of His coming. The man of sin was after “the working of Satan with all power and signs and lying wonders.” It was to be “with all deceivableness of unrighteousness.” This was to be “in them that perish; because they received not the love of the truth that they might be saved” (2 Thess. 2:10). Because they did not have that love of the salvation-truth, God would “send them a strong delusion, that they should believe a lie: That all might be damned who believed not the truth, but had pleasure in unrighteousness” (vs. 11-12). Thus we see that the love for the truth would have them to desire and seek till they found the truth; but in absence of the desire or love for it, God will allow them to be satisfied with something else-due to the fact that they love the pleasure of unrighteousness. Consequently, we had better have genuine love for the soul-saving message! Otherwise, we shall be lost eternally. The scriptures instruct us to “buy the truth,” then once we have purchased it by paying the price we are to refuse to “sell” it. (Prov. 23:23). The value of it is seen in the statement of Jesus, “ye shall know the truih, and the truth shall make you free” (Jn. 8:32).

Knowledge that one learns as he is motivated by the love will enable him to make proper judgment; he can discern, distinguish, and discriminate between evil, common, and excellent. One must be able to see the distinguishing features of sin and of good. Therefore, the very young and underdeveloped’ are unable to make some of the finer distinctions; they need time to grow and they require exercise of the faculties so as to discern good from evil (Heb. 5:11-14).

Love Leads to Approval of Things that are “Excellent”

With the intensified love of God in one’s heart, he will leave no stone unturned till he finds the truth, the facts, and with this knowledge he will understand things as they are and he’ll approve the things approved by God! He will see immediately the incompatibility of the Love of God and the love of the world (1 Jn. 2:15-17). The love of the world, consisting of the lust of the flesh, the lust of the eyes, and the pride of life-these can’t exist in the same heart that has the love of God. He will see, also, that, the things approved of God are right and thus they do produce happiness, they rejoice the heart (Psa. 19:8).

His love for right will of necessity produce “hate” for all that is not in harmony therewith (Psa. 119:128). Jesus “loved righteousness, and hated iniquity” (Heb. 1:9) and the same attitude must be developed and manifested in the hearts of his followers. “Hate” does not necessarily mean malice and the feeling that we usually associate with the state of mind in which resides what we call hate. In some instances it means love less (Lk. 14:25-33). One must truly love less: father and mother, brother and sister, son and daughter; yea, even his own life, than he does Christ. Else, he cannot be His disciple. Therefore, love and knowledge and judgment enables one to put “first things, first.”

There are a number of “excellent” things. The “more excellent way” (1 Cor. 12:31; “excellent wisdom” (Dan. 5:14); “excellent spirit” (Dan. 5:12); “more excellent sacrifice” (Heb. 11:4); “more excellent ministery” (Heb. 8:6); “more excellent name” (Heb. 1:4). We need, then, to be able to identify each one of these, first. Secondly, we need to embrace then, take them for ourselves. Thirdly, we need then to spend our time, energy and resources supporting them. In time we hope to look at each one of these.

Love Leads to the Support of “Excellent Things”

Love, knowledge, judgment, and approval of things enables one to be sincere — that is honest and without hypocrisy. The Christian surely needs to put away all that is deceitful (1 Pet. 2:1). There is no need for one to pretend that he is something that he is not; such is the opposite of the character of one who belongs to Christ, the Lord Jesus.

Being sincere, then, one is able to be without offence-that is without falling down and being unable to get back up. All will make mistakes; however, he can and will correct them and turn to the Lord and be forgiven. He will not remain down and out of service, if he is sincerely seeking to serve the Lord. This will last till the second coming of the Lord, which is essential if one is to be saved ultimately (Matt. 24:11-13; Rev. 2:10). We see many who have gone a ways in serving the Lord, but then they grow tired and give up or give in. Somehow they seem to think I have done my part. Such will never be acceptable to the Lord; one must keep on keeping on!

As he sincerely serves without offence, he is looking for the return of the Lord, and he uses the message of the second coming to comfort the troubled and worried (1 Thess. 4:16). The Christian does not know the time of the coming of the Lord, but he is ready at all hours of every day, (Matt. 24:42-51). He will not have gone after the things the devil has held before him to intice him to leave the Lord and His cause to enjoy the pleasures of sin which are for a season (Heb. 11:25).

With these conditions prevailing, then one can be filled with the fruits of righteousness. He was created, actually, that he might produce fruit, (Rom. 7:4); that relationship is not productive unless one is active in the selective activity that is designed to bring forth others into this saved condition. “Filled” indicates that there is abundance-much fruit is being produced, and it is of righteousness, approved of God and beneficial to mankind.

One must be in the vineyard of the Lord, however, if he is to produce fruits of righteousness. One gets into the vineyard only by the process of hearing the gospel message of the Sonship of Jesus (Jn. 8:24; Rom. 10:17), repenting of one’s sin (Lk. 13:3-5), confessing one’s faith in Jesus (Acts 8:37), and is baptized in water for the remission of sins, (Acts 2:38). Many try to produce fruits of righteousness without being in the vineyard, and such is impossible. We need to see that if we have not been made righteous by God’s plan of righteousness (Rom. 1:16-17; 10:1-3) we cannot possibly be producing fruits of righteousness, even though we may be doing a lot of what is classified by some as “good works.” At the judgment all who depend on such will be disappointed, as we have been warned before hand (Matt. 7:21-23).

Thus the question that needs to be asked by all who read this is: Am I in the kingdom of Christ, having been born again by water and the Spirit, having had a love for the truth that I searched the truth till I found it and then obeyed it (Rom. 6:16-18)? Has that love motivated me to gain more and more knowledge, that I might make the proper judgment, discerning the truth and approving things that are “excellent” according to the scriptures? Am I sincere and without offence, continuing to produce fruits that are righteous? If such is the case, then the prayer of Paul is being answered in my life. If on the other hand, I have stopped short and been satisfied with less than that which is “excellent” then I need to know that the prayer is still unanswered it my life. But, while I am alive, I still have the opportunity to correct that and allow the prayer of Paul to be answered in my life.

Beloved, the potential for each is so great-for evil or good. What will it be? May we strive for excellence!

Truth Magazine XXI: 24, pp. 380-382
June 16, 1977

By Larry Ray Hafley

“The great church history writers state that baptism misunderstood and misapplied became the major factor of separation in the early church which Jesus formed. Apparently the much mention of baptism in the New Testament overworked the minds of some ceremonialists to the point of declaring it a requirement unto salvation; hence, no longer the elective ceremony as it properly is. Mind you the same spirit launched the doctrine of Mariolatry and Popery.

“Elective means baptism is by choice of the believer. It is a command of Christ to the disciples-saved, born again child of God. No place in the Word of God is baptism ever enjoined upon the unregenerate. Jesus’. : . made and baptized more disciples . . .’ John 4:1. He in turn commissioned His church to do the same kind of work. Matthew 28:18-20. While baptism is commanded by the Word of God, no condition of condemnation is impending those who fail to comply. The failure to be baptized results in a disobedient child of God, but a child of His nevertheless. Of course, it is always better to do exactly as the Bible teaches, but this article is to point out that baptism is an elective.

“Passages from which baptismal regenerationists draw a mistaken notion and change this ordinance into a ceremony of procurement instead of what it was originally intended are such as the following:

“Mark 16:16, ‘He that believeth and is baptized shall be saved; but he that believeth not shall be damned.’ The only safe interpretation of such passages as this is to investigate it in the light of the Bible on this subject. What it ‘sounds’ like and what it actually teaches may not be parallel. This is true with many passages in the Bible. The trouble is not with the Word of God, but with man’s artificial taste. Man wants the Bible to say certain things and reads them into its structure.

“Were any ever saved without being baptized after the beginning of its function? Yes, obviously. (1) Luke 18:14, ‘I tell you, this man went down to his house justified . . .’ Now he either was justified, or he wasn’t justified. Jesus said he was so. What! without being baptized? Yes! Then evidently baptism does not stand as a condition of justification. Mark 16:16, if made to mean one must be baptized to be saved, would be in contradiction with the Lord Jesus Christ who spoke these words in Luke 18:14. (2) Luke 7:50, ‘ . . .thy faith hath saved thee,’ said Jesus to the person on this occasion. What! Salvation pronounced without being baptized? Yes! Then evidently baptism does not stand as a condition to being saved since the woman in Luke 7:50 was said to be saved without it. Again, we would have the words of Jesus in discord with Mark 16:16, if we make baptism requisite to salvation. (3) Luke.23:43, ‘. . . Today shalt thou be with me in paradise.’ This is the promise of Jesus to the repenting thief on the cross. What! Paradise without baptism? Yes! But again our baptismal regenerationist would lean heavily on their own notion of Mark 16:16 regardless of the statement of Jesus. Here is that artificial taste of man again. There just must be some ceremony mixed with the condition of salvation according to them.

“Other cases of salvation without baptism can be multiplied in the New Testament. But here are three indisputable happenings where people were saved without being baptized. Mark 16:16 is not a contradiction. What does it mean? Let’s see a parallel statement to it:

“1. Mark 16:16. He that believes and is baptized shall be saved.

“2. Statement: He that gets on the bus and takes a seat arrives. Now the question concerning our parallel is this. Was ‘taking the seat’ what got the rider to his destination? No, of course not. It was the getting on the bus. And the seat was for comfort along the way. According to the Lord Jesus Christ in the above Scriptures, folks were JUSTIFIED, SAVED, AND headed for PARADISE without baptism. Had these folks the opportunity to be baptized, they should have done so for their own enjoyment of the Christian life as well as to obey the command of the Scriptures. But baptism is elective to the saved individual Christian and is absolutely not a condition to being saved then, now or later.

“In saying baptism is elective in no way lessens the obligation of the saved to submit to its application. It is an obligation to the disciple” (Bedford Andrews, Missionary Baptist Searchlight, March 25, 1976, p. 2).

What Is “An Elective?”

Webster says an elective is “dependent on choice.” Further, an elective is “that (which) may be chosen but is not required; optional.” This is the use made of the term by Mr. Andrews. Baptism, Andrews announces, is an elective; hence, “not a condition to being saved.” He says “the saved” have “the obligation . . . to submit” to baptism. “The failure to be baptized results in a disobedient child of God, but a child of His nevertheless.” These statements introduce an interesting thought or two.

First, what happens to the “disobedient child of God” who refuses “the obligation” to be baptized? Baptist doctrine says, “once saved, always saved.” So, one can be a “disobedient child of God;” one can refuse a divine “obligation” and still be saved, according to Baptist doctrine. Though “baptism is commanded by the Word of God,” one can reject the command and be saved anyway. Let Mr. Andrews speak to the contrary if he will.

Second, since baptism is an elective and not essential to salvation, “the Pharisees and lawyers (who) rejected the counsel of God against themselves, being not baptized of” John the Baptist, stand in no jeopardy whatsoever (Lk. 7:30), according to Baptist doctrine. As Jews, they were children of God, and however disobedient they were in refusing “the obligation” and “the purpose of God,” they were saved regardless. Who believes it?

Third, we notice a possible Baptist objection. The objection, though not given by Andrews, but which is designed to offset and overthrow the force of the last two points is this: “A true child of God will not refuse to be baptized. If one repudiates baptism, it shows he is not truly converted.” But this objection cannot be valid if “baptism is an elective,” something “optional.” If the saved will be driven by some divine force to be baptized, then down goes the proposition that “baptism is an elective.” So, Mr. Andrews, if you respond to this review, do not forget that point. Baptism cannot be “an elective” and at the same time be a thing which a sincere convert cannot refuse. The ideas are mutually exclusive.

Now, since “baptism is an elective,” what becomes of “a disobedient child of God” who dies while refusing “to submit” to “the obligation” to be baptized? Will someone tell us? When they do, remember, “no condition of condemnation is impending those who fail to comply.” Therefore, one truly saved, “may fail to comply;” it is not compulsory.

Mark 16:16 Bussing Illustration

See the bussing illustration near the end of Mr. Andrews’ article. The same basic argument was made by Glenn V. Tingley in a debate with W. Curtis Porter in 1947. We submit Tingley’s argument and Porter’s answer. This shall serve to answer the bussing analogy.

1) Glenn V. Tingley’s Argument: ” ‘He that entereth a train and is seated shall reach Atlanta.’ ‘He that believeth and is baptized shall be saved.’ Now suppose a man enters a train but does not take a seat. Will he not go to Atlanta anyhow if that train goes there? The taking of the seat involves his comfort but does not involve his going to Atlanta. So baptism relates.to the privileges of the Christian life and does not secure such a life. The believer has entered the gospel train and whether he takes a seat or not, he will reach heaven if the train does (Porter-Tingley Debate, p. 106).

2) W. Curtis Porter’s Answer: “Then to his train proposition. ‘He that enters a train and sits down shall go to Atlanta.’ I want to put that on the board . . . Here we have it: ‘Enters the train (marking ‘E’ on board) and sits down (marking ‘SD’ on board) and goes to Atlanta (marking ‘A’ on board).’ He that believeth (marking B on board) and is baptized (marking another B on board) shall be saved (marking S on board).’

(Blackboard)

Enters Train — Sits Down — Reaches Atlanta

Believeth — Is Baptized — Shall Be Saved

He makes belief equal to entering the train; and being baptized equivalent to sitting down; reaching salvation equivalent to reaching Atlanta. Since the man who ‘enters the train’ can ‘reach Atlanta’ without ‘sitting down,’ so the man who ‘believes’ can ‘reach salvation’ without ‘being baptized.’ ‘Sitting down’ is not necessary in ‘reaching Atlanta;’ ‘being baptized,’ therefore, is not necessary in ‘reaching salvation.’ So we cross them out. (Marking ‘Sits down’ and ‘Is baptized’ off the board). Entering the train is the thing necessary to reach Atlanta. My friend, did you know that I could go to Atlanta without ‘entering a train? ‘Didn’t you know that I could go to Atlanta without entering a train? Why I could walk or go in an automobile. There are a dozen ways I could go to Atlanta without ‘entering a train.’ So ‘entering the train’ is not essential to going to Atlanta. We’ll cross that out (Marking off ‘Enters train’). And since faith is equivalent to it, we cross that out, too (Crossing out ‘Believeth’). So we do not have to believe or be baptized either to get to salvation, according to his illustration.

“Then, we look at it from another angle. ‘He that enters the train and sits down shall reach Atlanta.’ The ‘sitting down’ is not necessary. ‘He that believeth and is baptized shall be saved.’ The ‘baptism’ is not necessary. ‘He that believeth and is baptized shall be saved.’ But in order for it to fit my opponent’s theory, since he says ‘He that believeth is already saved,’ it should say, ‘He that enters the train reaches Atlanta before he has time to sit down.’ (Laughter). ‘He that believeth is saved before he has time to be baptized.’ Is that so, Tingley? That’s your position, isn’t it? ‘He that believeth is saved before he has time to be baptized.’ So he that enters the train is already in Atlanta before he has time to sit down.’ (Laughter). Now, I know anybody can see that. You may not accept it, but you can see it. I’m just certain of that” (PorterTingley Debate, pp. 120, 121).

Luke 18:14; 7:50; And The Thief

1) Luke 18:14 — This is the parable concerning “two men” who “went up into the temple to pray; the one a Pharisee and the other a publican.” Both were children of God before they prayed since the uncircumcised could not enter the temple (Ezek. 44:9; Cf. Acts 21). The one who was justified was an erring child of God, not one who was seeking to become a child of God. As such, the passage is not applicable to Andrews’ proposition. Even so, prayer is mentioned. That makes at least two conditions for the Baptists, faith and prayer. If prayer is also required, then the sinner must do something besides repent and believe. Maybe we ought to charge Andrews with “works” salvation or “prayer” salvation. Is prayer a “work,” something that one must do? On this issue, the Baptists meet themselves coming back on their “works” and “water” salvation charge.

2) Luke 7:50 — Jesus had power on earth to forgive sins (Matt. 9:6). He forgave this woman whose faith was active in serving the Lord. This was prior to the “beginning” of remission of sins which was to be preached in Jesus’ name (Lk. 24:47; Heb. 9:16, 17; Acts 2:38). No, baptism is not mentioned, but neither is repentance. The text does not say the woman repented. Should I conclude the woman was saved by faith without repentance? I can as easily cut out repentance from Lk. 7:50 as I can baptism with that kind of reasoning. The truth is that one must repent and be baptized in the name of Jesus Christ for the remission of sins (Acts 2:38).

3) The Thief — Jesus had the power to forgive sins. He evidently forgave the thief. Again, this was before the New Testament came into force (Heb. 9:16,17). What the thief did or did not do does not negate the fact that in order for one to be in Christ today, he must be “baptized into Jesus Christ” (Rom. 6:3; Gal. 3:26,27).

Summary Point: One final point that is pertinent to the three cases cited above is this: The Baptist position is that one should be baptized to picture or demonstrate to the world that he has been saved. But in none of the above cases were any of the characters baptized. They were not baptized in order to the remission of sins, but neither were they baptized because of the remission of sins. Because it is not mentioned before one is pronounced justified, Andrews concludes that it is not necessary, and what is more, that it never occurs before salvation. Well, if that be true, it is not referred to after their justification, either. Should we conclude that baptism should never occur after justification, using Baptist rules of interpretation? Thus, we completely eliminate baptism from God’s scheme of things.“Saved By Faith” Excludes Baptism?

That is Andrews’ conclusion from Lk. 7:50 and 18:14. Says he, “We would have the words of Jesus (i.e., ‘Thy faith hath saved thee’-LRH) in discord with Mark 16:16, if we make baptism requisite to salvation.” He thinks that salvation by faith excludes baptism. If so, it excludes repentance, too. When Baptists explain how “saved by faith” can include repentance, they will open the door for baptism.

The Ephesians were saved by grace through faith (Eph. 2:8,9). Yet, they had been “baptized in the name of the Lord Jesus” (Acts 19:5). Baptism in the name of Jesus Christ is “for the remission of sins” (Acts 2:38). So, to say that one is saved by faith does not eliminate baptism. Likewise, the Romans were “justified by faith” (Rom. 5:1), but their justification did not occur until they “obeyed” and were “baptized into Jesus Christ,” and “baptized into his death” (Rom.

6:3, 4, 16, 17). Therefore, to say one is justified by faith does not erase baptism.

Loose Ends-Incidental Points

Several items in Andrews article require but brief comment.

First, Andrews assumes that the term, “disciples,” always refers to a saved person. That is not true. A disciple is a pupil, a learner. In Jn. 2:11, upon witnessing Jesus’ first miracle, the record says, “and his disciples believed on him.” According to Baptist useage, they were saved, disciples, then they believed, for it says, “his disciples (saved ones according to Andrews) believed on Him.”

Second, Andrews avows, “No place in the Word of God is baptism ever enjoined upon the unregenerate.” “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Strange language, is it not, to use to a saved, regenerated man? If, according to Baptist doctrine, Saul was saved at this time, why use this’ language?

Third, Andrews allows that “it is always best to do exactly as the Bible teaches, but this article is to point out that baptism is elective.” In other words, it is best to be baptized “exactly” as the Bible teaches, but you can choose not to do so if you desire! How many other things can one ignore with impunity? What about the Lord’s supper? “It is always best to do exactly as, the Bible teaches, but” one can refuse to eat the Lord’s supper, too. If not, why not? Is not the Lord’s supper also an “elective,” something one can choose to ignore?

Fourth, Andrews avers that Mark 16:16 ” ‘sounds’ ” like it teaches the essentiality of baptism. Yes, “He that believeth and is baptized shall be saved” does indeed “sound” like that! He says, “The .same is true with many passages in the Bible.” That, my friends, is a reflection on the word of God. One wonders if Mark 16:16 only “sounds like” it teaches the necessity of faith.

Fifth, Andrews avouches that people should be baptized “for comfort along the way,” and “for their enjoyment of the Christian life.” Where does the Bible say that? According to Andrews, Mark 16:16 should say, “He that believeth and is baptized shall be comforted,” or, more appropriately, “He that believeth is saved and shall be baptized for comfort and enjoyment.” Does one lack comfort and enjoyment with the knowledge that he is saved? Salvation is good enough for me. How could one be uncomfortable knowing he.is saved? What does baptism have to do with enjoyment, according to Baptist doctrine? See Acts 8:39; 16:34.

Acts 2:38 should read, “Repent, and be baptized for the remission of your discomfort.”. Acts 22:16, to suit Andrews’ view, should say, “Arise, and be baptized, and wash away your discomfort.” 1 Peter, 3:21 should be rendered, “The like figure whereunto baptism doth also now comfort us.” Romans 6:3,4, “Know ye not, that so many of us as were baptized into Christ’s comfort, were baptized into his enjoyment? Therefore, we are buried with him by baptism into comfort, that- like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in enjoyment of life.”

Truth Magazine XXI: 24, pp. 377-380
June 16, 1977