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Last week, we reviewed some of the main doctrines of the unity-in-diversity movement. In this article, we will examine each of these briefly. Most of the previous article will be reprinted in this one.
The first item dealt with the distinction that change agents make between the terms "gospel" and "doctrine." A passage of scripture that is often cited to prove this claim is 2 John 1:9-11. John says that
whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.They contend that the phrase "doctrine of Christ" refers to the teaching about Christ in the four Gospels.
The words "gospel" and "doctrine" are synonymous in the New Testament. Although "gospel," by definition, means good news, it is always used in reference to the doctrine of Christ, the New Testament. The "doctrine of Christ," as used in 2 John 1:9-11, contains both the teaching about Christ found in the four gospels-- Matthew, Mark, Luke, and John-- and the rest of the New Testament, from Acts to Revelation. These two words are used to convey the same connotation in other passages. Examples include Matthew 7:28, Mark 1:1, 27, and Luke 4:32.
Second, the word "opinion" has been redefined to include different interpretations of doctrine. In his book, I Just Want To Be A Christian, Rubel Shelley calls them "private opinions" and "opinion-doctrine," (Shelley, 112). Furthermore, he states that
the term fellowship also relates to the sense of approval and endorsement we give one another in particular issues such as millennial views, the war question, divorce and remarriage views, wine versus grape juice in the Lord's Supper, instrumental music in worship, capital punishment, etc. These issues are certainly not equal in importance and are listed together only because they share a common feature of having been topics of sharp contention and/or severing of fellowship.This "approval and endorsement" is the same as tolerating and accepting the different sets of religious garments that each member wears without calling such clothing sin.
The things that constitute doctrines and opinions are clearly defined and taught in scripture. God never equates different interpretations of doctrine with opinion. These different interpretations of what the word of God teaches are called false doctrines. Paul says,
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them, (Romans 16:17).
Furthermore, he tells us that we are to use
Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you, (Titus 2:8).
Third, change agents misinterpret Christ's teaching on judging in Matthew 7:1-3 to mean the same as condemning another person for his believes when they are contrary to our own. Whenever an individual attempts to point out the truth to a brother in error, for example, he gets chastised for condemning him. In addition, they believe that any judging that is to be done is God's business. In regards to the problem at the church at Galatia, Shelley says,
Paul reminded the believers of Galatia that Christ had set them free and urged them not to submit again to a yoke of slavery by allowing certain brethren to bind their views about circumcision on them (Gal. 5:1ff). The same apostle also urged the church at Rome to receive brethren with strong scruples about certain issues but to do so without either passing judgment on them or submitting to their views (Rom. 14:1), (I Just Want To Be A Christian, 110).
Christ, in Matthew 7:1-3, is condemning the use of hypocritical judgment. Essentially, we are not to rebuke any person, whether a brother or unbeliever, of a sin that we are still practicing.
Last, the seven ones that Paul mentions in Ephesians 4:4-6 have been molded into a creed. This creed is what Shelley and other false brethren call the "essentials" for unity whilst the remaining teachings (i.e. marriage, divorce, and remarriage) of the New Testament are called the "non-essentials." Shelley emphatically states that
these seven issues are so crucial that embracing or rejecting them determines one's status in relation to eternal life. Thus they are doctrinal tests of fellowship in an absolute sense. Other doctrinal matters touch on the fellowship issue quite differently, so that one could be in error about eschatology and still be saved. But not so about Jesus, for he is the one an only savior (cf. Acts 4:12).
By making this passage into a creed, Shelley and other like-minded brethren have founded a new denomination, thus severing all ties with the church of our Lord. They have done the very thing that they denounce as unscriptural. These seven ones contradict the type of unity they seek to achieve. Paul in Ephesians 4:4-6, teaches that Christ's church must be united in the same doctrine, the same fellowship, and the same Lord.
Ira Mikell
ira@thechristianexaminer.com
This is part one of four, Lord willing, of responses to questions asked by Mr. A. A. Davis in his article of "101 Questions for Campbellites." This first part answers the first 26 questions, with 25 questions being answered in each of the following parts, Lord willing.
In this article, I am setting out to answer the 101 questions put forth by Mr. A. A. Davis in his article "101 Questions for Campbellites," which may be accessed by clicking here.
I desire that the reader will see that the answers to these questions are based upon the words of God in the Scriptures, and that they are a product of searching the Scriptures and seeing what things are so. Further, I desire that these answers may found to be a fulfillment of the command of Peter in 1 Peter 3:14-15:
But even if ye should suffer for righteousness' sake, blessed are ye: and fear not their fear, neither be troubled; but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear.
Before I begin answering the 101 questions, I would like to first point out the fallacy of the title and the explanation of what "Campbellites" are:
What are Campbellites? They are otherwise known as "The Church of Christ," or "The Disciples of Christ," and believe that Water Baptism is essential to salvation in Jesus Christ.
If one investigates the lesson on the Christian Church (Disciples of Christ) (available here) that I wrote as a part of my study of denominations, one will see that the majority of churches of Christ are as "Campbellite" as the Methodists are "Anglican" or the Anglicans are "Catholic." The Campbells would not have agreed with the positions held by the majority of the members of the churches of Christ on many issues, and very little is spoken of concerning the Cambpells in our discussions and teachings. Members of the church of Christ stand without the title "Campbellite," unless, of course, the Baptists would like to start being known as Calvinists or some other inaccurate designation also.
Regardless, let us begin examining the questions asked and responding to them:
Question: Are YOU saved or Lost? See I Cor. 1:13. Rom 8:1.
Response: Let us examine the Scriptures provided, 1 Corinthians 1:13 and Romans 8:1:
Is Christ divided? Was Paul crucified for you? Or were ye baptized into the name of Paul?
There is therefore now no condemnation to them that are in Christ Jesus.
Those who have obeyed Christ are most certainly saved, for we see in Romans 6:3-5 that those who have been buried with Christ Jesus have been raised in newness of life. The Scriptures make it evident, however, that our salvation is only guaranteed on the basis of our continual faithfulness to Christ, as seen in Matthew 10:22:
"And ye shall be hated of all men for my name's sake: but he that endureth to the end, the same shall be saved."
Therefore, we must conclude that we are saved as long as we remain faithful to Christ until the end.
Question: If saved, IS the love of God in YOUR HEART? See Rom. 5:5.
Response: Let us read Romans 5:5:
and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us.
I do not know of anyone who would raise an objection to believing that we have the love of God in us. John makes this evident in 1 John 3-4.
Question: If Saved, ARE you Born of God? I John 5:1
Response: 1 John 5:1 reads as follows:
Whosoever believeth that Jesus is the Christ is begotten of God: and whosoever loveth him that begat loveth him also that is begotten of him.
And these words are certainly true, for they speak of the "new birth" as seen further in John 3:5 and Romans 6:4:
Jesus answered, "Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God!"
We were buried therefore with Him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.
It is also highly interesting to note the means by which we receive newness of life: by being buried with Him through baptism!
Question: If Saved, Is Christ in You? Col. 1:27; 2 Cor. 13:5.
Response: Colossians 1:27 and 2 Corinthians 13:5:
to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.
Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? Unless indeed ye be reprobate.
I certainly do not deny that in some form Christ is in each Christian. The language is slightly different in Galatians 3:27:
For as many of you as were baptized into Christ did put on Christ.
The message is the same, however: we are now a part of Christ, and therefore Christ should be a part of us.
Question: If you are Born of God, ARE you a Child of God? John 1:12; Rom. 8:16.
Response: John 1:12 and Romans 8:16:
But as many as received him, to them gave he the right to become children of God, even to them that believe on His name.
The Spirit himself beareth witness with our spirit, that we are children of God.
We are certainly children of God if we do His will, as is seen in 1 John 3:23-24:
And this is his commandment, that we should believe in the name of His Son Jesus Christ, and love one another, even as He gave us commandment. And he that keepeth His commandments abideth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He gave us.
Question: If a Child of God, do YOU have Eternal Life? John 10:27, 28.
Response: John 10:27-28:
"My sheep hear My voice, and I know them, and they follow Me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of My hand."
We certainly have eternal life as long as we follow Christ and abide in His will. The verse above does not teach, nor does any other verse in the Bible teach, that regardless of our own actions we must be saved. Matthew 10:22 (quoted above) and many other verses show clearly that our salvation is conditional upon our obedience to Christ.
Question: Is Baptism a PART of the Gospel? I Cor. 1.17
Response: 1 Corinthians 1:17:
For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void.
I find it interesting that Mr. Davis has convieniently forgotten to quote here 1 Corinthians 1:15, which gives the reason for Paul's statement in verse 17:
lest any man should say that ye were baptized into my name.
This is further alluded to in 1 Corinthians 1:13, discussed above by Mr. Davis. We see clearly from Acts 8:35-36 that baptism is assuredly part of the Gospel:
And Philip opened his mouth, and beginning from this Scripture, preached unto him Jesus. And as they went on the way, they came unto a certain water; and the eunuch saith, "Behold, here is water; what doth hinder me to be baptized?"
Philip preached "unto him Jesus," and the response of the eunuch was the desire to be immersed in water. Why would this be so unless the need for baptism was impressed upon this eunuch? Baptism was certainly a part of the Gospel preached by Paul, otherwise why would he have baptized the household of Stephanas, Crispus, and Gaius in Corinth (1 Corinthians 1:14, 16)? Paul merely did not desire to perform the actual act of baptism any further, fearing that many would believe that they were baptized "in Paul's name." This by no means negates the preaching of the need for baptism!
Question: Could a man without ARMS and Legs preach the Gospel Paul preached?
Response: Certainly. The Gospel can be preached by any man who understands the message of God and can communicate said message in some form.
Question: What is the Gospel Paul Preached? I Cor. 15:1-3.
Response: 1 Corinthians 15:1-3:
Now I make known unto you brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand, by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain. For I delivered unto you first of all that which also I received: that Christ died for our sins according to the Scriptures.
Paul continues in 1 Corinthians 15 to relate the events after Jesus' resurrection, His ascension, His appearing to Paul, all in the attempt to prove to the Corinthians that the resurrection is valid and it will come to us all at the end.
What is the Gospel Paul preached? We can see in Galatians 2:6-9 that it was the same Gospel as Peter, James, and John preached:
But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth not man's person)-- they, I say, who were of repute imparted nothing to me: but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles); and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision.
We know that Peter spoke of baptism in the Gospel he preached (Acts 2:38, Acts 10:47), and we can be sure therefore that the Gospel preached by all of the men in question included baptism, along with belief, confession, repentance, and the need to continually be faithful to Christ.
Question: Do you preach the Gospel Paul preached? Cor. 1:17 Rom. 1:16, 17; I Cor. 2:2.
Response: 1 Corinthians 1:17 has already been quoted and discussed; let us see Romans 1:16-17 and 1 Corinthians 2:2:
For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is revealed a righteousness of God from faith unto faith: as it is written, "But the righteous shall live by faith."
For I determined not to know anything among you, save Jesus Christ, and Him crucified.
We have seen from earlier that the Gospel of Paul was the same Gospel preached by Peter, John, and James; we see in the letter of James to Christians that "faith" is nothing without works in James 2:14-17:
What doth it profit, my brethren, if a man say he hath faith, but have not works? Can that faith save him? If a brother or sister be naked and in lack of daily food, and one of you say unto them, "Go in peace, be ye warmed and filled;" and yet ye give them not the things needful to the body; what doth it profit? Even so faith, if it have not works, is dead in itself.
Therefore, I do affirm that the Gospel I preach is the same Gospel preached by Paul, Peter, James, and John.
Question: Is Baptism an act of SOVEREIGN GRACE performed by God or is it an act of righteousness on man's part? Matt. 3:15; Titus 3:5.
Response: Let us first see Matthew 3:15 and Titus 3:5:
But Jesus answering said unto him, "Suffer it now: for thus it becometh us to fulfil all righteousness."
Then he suffereth him.
not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit.
The answer to the question may not be found in either alternative given, for baptism is the response of an individual who sees his fallen condition and recognizes the need to be made right with God, to receive the grace of God given freely to all men, the remission of sin thanks to the sacrifice of the Son. We cannot perform any work that in and of itself allows for salvation: the work has been done by Christ. We can and must, however, accept the work done for us by Christ through obeying Him, and a part of obedience to Christ is being immersed in water for the remission of sin, as is explained in Acts 2:38 and Romans 6:3-5:
And Peter said unto them, "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit."
Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection.
Therefore, baptism is not a work of God nor a work of righteousness: it is the act explained in the Scriptures that demonstrates the acceptance of the work done by Christ on our behalf and the committment to continually abide by His precepts.
Question: Were you redeemed by the precious waters of Baptism or by the precious BLOOD of Jesus Christ? I Peter 1 :18,19.
Response: 1 Peter 1:18-19:
knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; but with precious blood, as of a lamb without spot, even the blood of Christ.
It is certainly not denied that we believe that we are redeemed by the precious blood of Jesus Christ. The question that we ask is, "how do we come into contact with that precious blood of Jesus Christ?" I believe the answer to that question was satisfactorily answered by Paul in Romans 6:3-7: by being buried with Christ in baptism.
Question: If Baptism LITERALLY puts one IN CHRIST, What act LITERALLY puts CHRIST in You? 2 Cor. 13:5; Col. 1:27; Rom. 3:24,25.
Response: We have already seen 2 Corinthians 13:5 and Colossians 1:27 above; let us now read Romans 3:24-25:
being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God.
The difficulty of this question revolves around what "literal" truth is. If by "literal" we mean a physical truth in physical terms, then we are not "literally" in Christ, but if by "literal" we mean a physical truth in spiritual terms, then we are assuredly "in Christ." What act, then, puts Christ "literally" within us? I must again appeal to 1 John 3:24:
And he that keepeth His commandments abideth in Him, and He in him.
Therefore, when we keep His commandments, we are in Him, and He is in us. When do we start keeping His commandments? When we obey His Gospel; therefore, if one is looking for a "point of origin" for Christ being in us, the Scriptures teach that said point is when one obeys the Gospel for the first time.
Question: Did Jesus Christ know the plan of Salvation? John 14:6.
Response: John 14:6:
Jesus saith unto him, "I am the way, and the truth, and the life: no one cometh unto the Father, but by Me."
This is certainly true, and may I add 2 Thessalonians 1:6-9 to the discussion:
if so be that it is righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might.
Who are those who are condemned? Those who do not know God and those who do not obey the Gospel of our Lord Jesus. Therefore, those who come to Christ are those who obey His Gospel. Therefore, Christ must know the plan of salvation for it requires Him and His sacrifice and the response that man must make when he recognizes his iniquity.
Question: Did Christ at any time or place personally tell a sinner to be baptized FOR or In ORDER to the Remission of Sin? If so WHEN and WHERE?
Response: We read the following in John 4:1-2:
When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples).
While we do not deny that Jesus Himself was not performing the baptisms, they are clearly being performed with His knowledge and without a doubt His approval.
The point, however, that we must make is that since Christ had not yet sacrificed Himself for the remission of sin and the covenant in His blood had not yet been made, this covenant was not in effect while He trod upon the Earth (cf. Hebrews 7-9). It is amazing, however, to see that after His death and resurrection, the commandment He made to His disciples included the command to baptize those who would be in Christ, as evidenced in Matthew 28:18-20 and Mark 16:16:
And Jesus came to them and spake unto them, saying, "All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world."
He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.
Therefore, no less than Christ Himself has commanded those who preach in His name to baptize those who wish to receive the remission of sins and to have eternal life. Who are we to disagree?
Question: Did Christ personally, at any time or place say to anyone, He That is Baptized not shall be damned?
Response: No, because baptism alone is no guarantee of salvation. We recognize that Christ also commanded belief (John 3:16), confession (Matthew 10:32), repentance (Acts 2:38), and continued faithfulness (Matthew 10:22). One may be baptized and yet still be condemned if he does not continue to be faithful to Christ but turns his back on the Lord.
Question: Is that Statement: HE THAT IS BAPTIZED NOT SHALL BE DAMNED, to be found anywhere in the Bible? If so . . . Where????
Response: See above. Baptism alone is no guarantee of salvation.
Question: Do you and your brethren, self-styled CHURCH OF CHRIST, not preach and teach, in word, precept and effect, that "HE THAT IS BAPTIZED NOT SHALL BE DAMNED"?
In the church that assembles in Rochelle, Illinois, we teach that he who believes, confesses, repents, is baptized, and is faithful to Christ until the end shall not be damned. It is never taught that baptism alone saves.
Question: Do you not further pollute your own imaginary scripture by inserting TWO imaginary requirements: (1) That it must be administered by a Church of Christ preacher, and (2) that when the candidate goes under the water, he MUST BELIEVE that act is for OR IN ORDER TO THE REMISSION OF HIS SINS????
Response: This question is obviously full of innuendo, but let us dispense with that for now. I can confirm that the church that assembles in Rochelle, Illinois, by no means teaches that a "Church of Christ" preacher must baptize a person for the latter to be saved; in fact, we would not even know what a "Church of Christ" preacher is, because I have never heard one. I have heard many preachers of the Gospel, but never a "Church of Christ" preacher.
Now, when it comes to being baptized "for the remission of sin," this is certainly a requirement. Peter says in Acts 2:38 that each person who heard the message needed to repent and to be baptized for the purpose of the remission of sin. This is no imaginary Scripture, but the Word of God. Immersion in water for any other reason is simply a bath, as explained by Peter in 1 Peter 3:21:
which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ.
Baptism is not to cleanse the flesh of dirt, but to cleanse the conscience from sin and death so that one may walk in "newness of life." The requirement of baptism was not made by God so that His children would not smell for a day, but so that His children may receive the remission of their sins! If one who is dunked in water does not do so for this purpose, of what avail is getting wet? Please, reader, think about these things.
Question: Do you not reject Baptist Baptism because of the absence of these two points????
Response: The fact that you speak of "Baptist Baptism" speaks volumes. Where in the Scriptures would I find anyone receiving a "Baptist Baptism?"
Regardless, we do not necessarily always "reject Baptist Baptism;" we simply petition people to examine the reasons for why they were baptized. If they were not immersed in water, they were not baptized. If they were not baptized for the remission of sins, but as a "public action to demonstrate an inner change" or to "become a part of the church," this is not the baptism for remission of sin which is commanded in the Scriptures, but a bath that comes without redemption and without the burial of the "old man" of Romans 6! We teach that one must be immersed in water for the remission of sins-- any other action for any other reason is no longer the baptism that we read about in the Scriptures. This is what we teach. Where in the Scriptures do we find the reasons for a "Baptist Baptism?"
Question: Since you and your brethren ADMITTEDLY preach and teach the above doctrine, in word and deed, and since such statement can not be found in the Scriptures. He That is Baptized not shall be damned, Is it NOT TRUE that you teach a doctrine that IS NOT in the Scriptures?
Response: Funny, because I do not remember assenting to the doctrine of "he that is baptized shall not be damned" since baptism is only one of many actions that must be performed to demonstrate acceptance of the work of Christ on the cross, and since the Scriptures do teach that baptism must be immersion in water in the name of Christ for the remission of sins, and we do see that the Scriptures teach that one may require to receive baptism if all of the above requirements were not met in a previous "baptism" (cf. Acts 19:1-6), we are assuredly not teaching a doctrine that is not in the Scriptures.
Question: You, furthermore, proclaim, your motto: Where the Bible speaks we speak, where the Bible is silent, we are silent: WHY DON'T YOU REMAIN SILENT ON ABOVE DOCTRINE". "He that is Baptized not shall be damned", BE SILENT, SUCH statement is NOT IN THE BIBLE.
Response: That's my motto? I don't have a motto. I abide by the teachings of the Scriptures, and that is all. Furthermore, where have I assented to the doctrine that you believe I teach? It appears that you have developed a very good strawman, but your arguments have no basis in fact.
Question: Since your entire approach is builded on an imaginary scripture which does not exist, your every effort is made to twist other scriptures and compel THEM to MEAN your Imaginary Scripture. NOW IS THIS STATEMENT FOUND IN THE BIBLE: "He that believeth not shall be damned"? Baptists preach that exactly as listed. DO BAPTISTS PREACH WHAT IS IN THE BIBLE? Now watch him twist.
Response: Funny, I'm not dancing, but actually rather amused. Of course "he that believeth not shall be damned." Now, here is my question to you: where in the Scriptures does anyone teach that "He that believes but is not baptized shall be saved?" Does anyone teach this? Or is it certain from Mark 16:16 that if A and B then C, but if not A, then not C, that B is predicated upon A? Many Baptists that I have come in contact with teach that "He that believed but is not baptized will still be saved." Where is this in the Scriptures? Where does Jesus or the rules of logic allow the statement if A and not B then C when all we know is that if A and B then C? Shall I now "watch you twist?"
Question: Is there an instance in the Bible where a sinner was saved without Baptism? Acts 15:9; Luke 7:48; I John 5:4; Acts 26:18; Eph. 1:11-13.
Response: Let us examine these Scriptures, Acts 15:9, Luke 7:48, 1 John 5:4, Acts 26:18, and Ephesians 1:11-13:
and he made no distinction between us and them, cleansing their hearts by faith.
And He said unto her, "Thy sins are forgiven."
For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith.
"to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me."
in whom also we were made a heritage, having been foreordained according to the purpose of him who worketh all things after the counsel of his will; to the end that we should be unto the praise of his glory, we who had before hoped in Christ: in whom ye also, having heard the word of the truth, the gospel of your salvation,-- in whom, having also believed, ye were sealed with the Holy Spirit of promise.
Now, to answer the question, and here's probably a shocker: yes, there are instances in the Bible where sinners were saved without baptism. We see that no one in the Old Testament were baptized in water in the name of Christ for the remission of sin, yet we see in Hebrews 11 that many of these people will be saved. The same goes for those whom Jesus personally forgave while He walked the Earth. However, the important message that must be understood by all men: there is no evidence that under the new covenant in Christ, inaugurated with His death and resurrection and the establishment of the Kingdom in Acts 2, that any man has been saved without being baptized in the name of Christ in water for the remission of sins. None of the verses quoted deny this, but all work together to prove the harmonious whole: God predestined that there shall be a remnant redeemed from amongst the people through the blood of His Son which was shed once for all on the cross, and that these shall obey Him and receive the gift of eternal life.
Question: Is Baptism a command to and for the Saved or Unsaved? Which? Remember there is only ONE BAPTISM!
Response: The Scriptures teach that the unsaved must be immersed in water for the remission of sins: by this process they are burying themselves and being resurrected in newness of life, having put on Christ (Romans 6:3-7, Galatians 3:27). Once one has put on Christ, he is amenable to the words given by John in 1 John 1:9:
If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.
The "saved" need not be baptized again and again, but must confess and repent of sin whenever and wherever it may arise.
Question: If to the UNSAVED are not the unsaved UNBORN OF GOD? Now, do you give commands to your child BEFORE IT IS BORN or AFTER it is born? Can an UNBORN child obey a parent?
Response: I believe that Mr. Davis is extending the comparison of the relationship between a Christian and God to the relationship of a child and parent a bit too far. An unborn child has no faculty for understanding, but a mature man or woman most certainly does.
The difficulty with this question seems to be the lack of understanding of the relationship between God and man. We may receive instruction from God with the parable commonly known as the "Prodigal son" of Luke 15. We read of this son, who takes his inheritance and squanders it, and then attempts to return to his father. The conclusion of this story is seen in Luke 15:32:
"But it was meet to take merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found."
What is the message in the story of the prodigal son? We learn that every single human being is a son of God. Some are faithful to the Father, and many are not faithful. They are all still children of God, however, and they all may be received back into the fold. The comparison is made between a legitimate child and an illegitimate child in Hebrews 12, and the comparison is valid: those of the world become illegitimate children of God through their conscious disobedience to His commands. Nowhere in the Bible does it teach that a person is never amenable to the Father-- he was born of God when he was born (made evident by the teaching of Christ concerning children in Matthew 18), but decided to forsake his inheritance in Heaven by committing sin. Such a person must be "re-born" into God to receive the promise of eternal life. He must become a legitimate child of God again, no longer illegitimate. Therefore, your question has a foundation that is not of the Scriptures, for all are accountable to God, and therefore all may hear the message and respond to the Gospel of our Lord.
In the next edition we will continue to examine the questions that Mr. Davis has raised and attempt to answer them with the Scriptures.
Ethan R. Longhenry
ethan@thechristianexaminer.com
www.deusvitae.com
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