By Wayne Jackson
“If baptism is an essential requirement within the plan of salvation, why did Paul dismiss it as NOT being a part of the gospel (1 Cor. 1:17)?” This is a common argument employed by certain denominational folks in an effort to negate the several compelling passages that associate baptism with the remission of sins. In 1 Corinthians 1:17, the inspired apostle wrote: “For Christ sent me not to baptize, but to preach the gospel.” For example, two modern writers have argued in this vein. We are saved by the gospel (Rom. 1:16). Paul, however, “separates baptism from the Gospel, saying, ‘Christ sent me not to baptize, but to preach the Gospel.’ Therefore, baptism is not a part of what saves us” (Norman Geisler and Thomas Howe, When Critics Ask. Wheaton, IL: Victor, 1992, p. 428). This view reflects a total misunderstanding or misrepresentation of Paul’s instruction in this important passage. Note, please, the immediate context. The apostle addressed the problem of factionalism in the church at Corinth. Some of those Christians were inordinately enamored with the person who had immersed them — even to the point of adopting the baptizer’s name as a religious title (see vv. 12-13) — a practice not dissimilar to the common habit of wearing human titles in the modern world of “Christendom.” In view of such a perversion, Paul expressed thanksgiving that he had personally immersed only a few of these people (cf. vv. 14-16). It was within this context that he wrote: “For Christ sent me not to baptize.” Baptism was not the problem; it was the perverted practice of certain Corinthians that warranted rebuke. W.E. Vine noted that “in abstaining from baptizing all the converts the Apostle had not given occasion for undue adherence to himself” (First Corinthians — Local Church Problems. Grand Rapids: Zondervan, 1951, p. 20). The word “baptize” here denotes “to administer the rite” of baptism (see J.H. Thayer, Greek-English Lexicon of the New Testament. Edinburgh: T.&T. Clark, 1958, p. 94). Paul had not been commissioned to be primarily an administrator of baptism. The fact that he could remember only three names (cf. 1 Cor. 1:14-16) of those whom he had baptized, during an eighteen-month stay in the city (Acts 18:11), is clear evidence of that. His main function had been to proclaim the gospel. The apostle was not disassociating himself from the importance of baptism as a component in the sacred plan of redemption (Mk. 16:16; Acts 2:38; 22:16; Gal. 3:27; 1 Pet. 3:21); rather, he was contending that no special adoration was to be attached to the person administering the rite. Since Paul himself was immersed in order to have his sins “washed away” (Acts 22:16), and inasmuch as he taught that by means of baptism one enters “into Christ” (Rom. 6:3-4; Gal. 3:27), he certainly is not about to disavow the divine command as an element apart from the gospel. It is an egregious fallacy to employ 1 Corinthians 1:17 in an attempt to nullify God’s holy commandment. Scripture References 1 Corinthians 1:17; Romans 1:16; Acts 18:11; Mark 16:16; Acts 2:38, 22:16; Galatians 3:27; 1 Peter 3:21; Acts 22:16; Romans 6:3-4
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By Wayne Jackson
Is the doctrine of “baptismal regeneration” scriptural? In order to answer such a question, one first must define precisely what he means by that designation. Exactly what is “baptismal regeneration”? The phrase connotes different things to different people. For some, the expression is merely a bit of inflammatory rhetoric designed to intimidate those who affirm that baptism is a part of the regeneration process. To others, it is the notion that baptism is a “sacrament” which has a sort of mysterious, innate power to remove the contamination of sin — independent of personal faith and a volitional submission to God’s plan of redemption. The doctrine of baptism’s essentiality has the support of the Bible; the “sacramental” ideology does not. Let us reflect upon this latter concept. Baptism As a Mystical Sacrament “Baptism,” as administered by the Roman Catholic Church, reflects a form of “baptismal regeneration” that is wholly at variance with the New Testament. A leading Catholic authority defines “baptism” in the following fashion: “A sacrament of the New Law instituted by Jesus Christ, in which, as a result of washing with water accompanied by the words ‘I baptize thee in the name of the Father and of the Son and of the Holy Ghost,’ a human being is spiritually regenerated, and made capable of receiving the other sacraments” (Attwater, 45). This view involves the idea that “baptism” need not be accompanied by faith, or personal surrender to the Lord. Note these additional citations from the same page of this volume. “Baptism of the insane may be lawfully performed if such a desire has been expressed in a lucid interval, or in imminent danger of death if, before losing reason, a desire had been manifested. Those who have been insane from birth, or since before attaining the use of reason, may at any time be baptized as infants.” “Baptism of the unborn. If there is not a probable hope that a child can be baptized after birth, Baptism may be administered in the womb: in the case of a head presentation, on the head; in other presentations on the part presented, but then it has to be again baptized conditionally if it is living on complete delivery. Should the mother die in labour, the child is to be extracted from the womb and, if certainly living, baptized absolutely; if life is doubtful, conditionally. An aborted fetus must also be baptized, unconditionally or conditionally according to the circumstances.” The sentiments expressed by Attwater (whose book, incidentally, has the Imprimatur of the Roman Church) are wholly foreign to New Testament doctrine. But how does the teaching of the New Testament differ from this concept of “baptismal regeneration”? New Testament Baptism First, there is nothing in the teaching of the Scriptures which would even remotely suggest that there is some magical essence inherent in the water of baptism that can effect forgiveness of sin. Rather, baptism, i.e., immersion in water, is a rite that is accompanied by both faith (Mark 16:16) and repentance (Acts 2:38). Void of those prerequisites, it has no validity whatever. Second, baptism is an act of obedience wherein one expresses his confidence in the power of Christ’s death, burial, and resurrection to produce pardon. Paul makes it quite clear that when one is buried with Christ through baptism, it is into the Lord’s death, i.e., the benefits of his death, that the sinner comes. And, just as the Son of God was raised from the dead to the glory of Father, even so, when one is raised from the burial of baptism, he passes into a state characterized as “newness of life” (Rom. 6:4). The power to save is in Jesus’ death and resurrection. Penitent believers access that power when they humbly submit to the Lord’s requirement to replicate the Savior’s burial and resurrection in the action of baptism (cf. Col. 2:12-13). Third, though we readily acknowledge that there is no “sacramental” power intrinsic to the water of baptism, that does not give us leave to repudiate the sacred connection between the rite of baptism and forgiveness. To do so, is to ignore numerous passages of the plainest import. Salvation is preceded by both faith and baptism, according to the precise language of Mark 16:16. The Greek text literally suggests: “He who has believed, and who has been immersed, shall be saved.” In a parallel passage, baptism is viewed as the culminating act by which one is acknowledged as a disciple (Mt. 28:19 – ASV). Jesus informed Nicodemas that one does not enter the kingdom of God except by the new birth process (Jn. 3:5), which involves “water,” i.e., baptism. Not many would deny that the new birth and “regeneration” are equivalents. Hence, there is a solid connection between regeneration and the birth that involves water. For fifteen centuries it was conceded that the “water” of this passage is an allusion to baptism. John Calvin introduced the novel view that the “water” must be spiritualized, and he has been followed by numerous advocates of the doctrine of salvation by “faith alone.” The historian Philip Schaff observed that Calvin’s view was an excessive reaction to the dogma of Catholicism, and that it is impossible to disassociate the “water” in this verse from the rite of baptism (Lange, p. 127). When asked: “What shall we do?” by sincere folks who had been convicted of their sin guilt, Peter informed them that they must repent and be baptized “for the forgiveness of your sins” (Acts 2:38). No sectarian quibble can evade the force of this transparent command and the design associated with it. Paul of Tarsus, who had been praying for days — and still was lost, was instructed to: “Arise, and be baptized, and wash away your sins, calling on his name” (Acts 22:16). This was not “baptismal regeneration” in a mystical sense; rather, it was merely submission to an inspired ordinance. It is by baptism that one is said to enter “into Christ” (Rom. 6:4; Gal. 3:27), wherein salvation is located (2 Timothy 2:10). Paul describes baptism as a “washing of water,” or a “washing of regeneration,” in connection with which the sinner is “cleansed” or “saved” (Eph. 5:26; Tit. 3:5). A.T. Robertson, a Baptist scholar, concedes that both of these passages allude to water baptism (p. 607). And so, while the Roman Catholic dogma of “baptismal regeneration” is false, there is a perfectly legitimate nexus between baptism and regeneration. Peter unequivocally affirms that baptism is involved in our salvation. Just as Noah and his family were transported from an environment of corruption into a realm of deliverance, so, similarly, in baptism we are moved from the world of defilement into a redeemed relationship with the Lord (1 Pet. 3:21). One does not have to believe in the Catholic concept of “baptismal regeneration” in order to acknowledge that there is a relationship between water immersion and forgiveness, in the passages cited above. The Principle Involved Perhaps it would be helpful if we would illustrate, by other cases in the Scriptures, the principle that is involved in this relationship. The Case of Naaman Naaman was an officer in the Syrian army, but he was woefully afflicted with the dreaded disease leprosy. The prophet Elisha bade him go “wash” in the Jordan river, promising that he would be “clean.” Finally, after some equivocation, the captain thus did, and his flesh was restored (2 Kgs. 5:14). Certainly there was no merit in Jordan’s water, and there is no textual suggestion that Namaan was disposed to trust in the efficacy of the river; he simply came to a state of confidence in the prophet’s message. There was no “water healing” in this case. But who, thinking rationally, could deny that his restoration was dependent upon submission to the divine command? The Man Born Blind Jesus once encountered a man who had been blind since birth. The Lord spat upon the ground and made a clay potion, anointing the man’s eyes. He then commissioned the gentleman to: “Go, wash in the pool of Siloam” (Jn. 9:7). The man obeyed; he washed, and came away seeing. Was there medicinal value in Siloam’s water? Of course not. Should the blind man have refused the Savior’s command? What if he had reasoned in this fashion: “If I go and wash, that will suggest that I am trusting in water. I do not believe in ‘washing restoration.’ I do not wish to ‘merit’ my sight. Therefore, I will simply trust in Jesus’ power to heal, and refrain from going to Siloam.” Just what would have been the result? Perhaps the following chart will help to put things in focus with reference to the connection between baptism and salvation, and the order of their occurrence, in the scriptural plan. The Biblical Order Baptism Salvation (Mk. 16:16) Born of Water Enter Kingdom (Jn. 3:5) Baptism Remission of Sins (Acts 2:38) Baptism Washing (Acts 22:16) Baptism Death of Christ (Rom. 6:3) Washed Justified (1 Cor. 6:11) Baptism Body of Christ (1 Cor. 12:13) Baptism Clothed With Christ (Gal. 3:27) Washing of Water Cleansed (Eph. 5:26) Baptism Working of God (Col. 2:12) Washing of Regeneration Saved (Tit. 3:5) Baptism Saved (1 Pet. 3:21) Conclusion Even when one has done precisely as the Lord commands, he has merited nothing; he has earned nothing. The fact that we are saved by God’s grace does not negate human responsibility in accepting Heaven’s gift, and one’s refusal to do what is clearly commanded by the Son of God, or to assign it a subordinate status, is not justified. Those who speak in opposition to New Testament baptism, contradicting the sacred writings, will have a heavy judgment to bear. Scripture References Mark 16:16; Acts 2:38; Romans 6:4; Colossians 2:12-13; Matthew 28:19; John 3:5; Acts 22:16; Galatians 3:27; 2 Timothy 2:10; Ephesians 5:26; Titus 3:5; 1 Peter 3:21; 2 Kings 5:14; John 9:7; Romans 6:3; 1 Corinthians 6:11; 1 Corinthians 12:13; Colossians 2:12 By Wayne Jackson
Three times in the book of Acts the question is posed concerning what one must “do” to be saved. The Jews, on the day of Pentecost, framed the question (Acts 2:37), as did Saul of Tarsus en route to Damascus (22:10; cf. 9:6). The jailor in Philippi likewise inquired about this crucial issue (16:30). This is a tremendously important question and every serious Bible student should carefully study the material accompanying these texts, synthesize them, and organize the “sum” of the truth on this matter (Psa. 119:160). Another question—equally crucial—is this: What must I know to be saved? Far too many people labor under the misguided conception that it matters very little how much one knows or understands, or whether he is precisely obedient, so long as his motive is genuine. This is a serious mistake. A “good conscience” does not validate error (Acts 23:1; 26:9). The Nature of the Christian System Everett Harrison began his book, A Short Life of Christ, in the following fashion: “Some Religions, both ancient and modern, require no historical basis, for they depend upon ideas rather than events” (1968, Eerdmans, 11). Christianity is not of this nature. It is grounded in history. Did Jesus live upon this earth? Was he born of Mary, a virgin? Did he rise from the grave? If these events did not occur, then the Christian religion is a hoax. The credibility of one’s religious persuasion, therefore, is determined by what he believes. Such is derived from his personal investigation or his confidence in a teacher who has pursued the historical evidence. Sufficient teaching, therefore, must precede an acceptance of commitment to Jesus Christ. Isaiah, looking forward to the Christian age, declared that those aspiring to be the spiritual children of God “shall be taught” of the Lord (Isa. 54:13). Jesus referred to this text and applied it to his own ministry. “And they shall all be taught of God. Every one that has heard from the Father, and has learned, comes unto me” (Jn. 6:45). There must be teaching and learning before one comes to God (cf. Mt. 11:29; Jn. 8:32). The Great Commission Matthew’s account of the Lord’s great commission reads as follows: “All authority has been given unto me in heaven and on earth. Go, 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 whatever I commanded you. And behold, I am with you always, even unto the end of the world” (Mt. 28:18-20). Two things are apparent from this charge. First, there is a discipling (teaching) process that is culminated by immersion into a relationship with the Father, the Son, and the Holy Spirit. This initially constitutes one as a Christian. Subsequent to that, there is the “teaching them to observe all things” procedure that is intended to mature the new disciple in the faith. The formula thus is: teaching plus conversion plus teaching. It is important, therefore, that one be able to separate the nature and volume of the pre-conversion teaching from the post-conversion instruction. It should be obvious that one’s pre-conversion education is basic and compact compared to the subsequent lifelong teaching that will facilitate Christian maturity. This is well illustrated by the fact that the auditors on the day of Pentecost heard the gospel for the first time, obeyed the commands connected therewith, and constituted the original church that very day. Perhaps even more dramatic is the fact that a pagan official was taught the truth and immersed into Christ the “same hour of the night” (Acts 16:33). Obviously only the most basic fundamental truths could have been imparted on these occasions. Pre-Christian Knowledge Several things are stated explicitly, or logically implied, as requirements for becoming a Christian. Since both belief and repentance are initial obligations (Mk. 16:16; Acts 2:38) prior to the baptism that transitions one “into” the “in Christ” relationship (Rom. 6:3-4; Gal. 3:26-27; 2 Tim. 2:10), certain conclusions necessarily follow. First, infants are excluded; they are not sinners, hence do not need to repent, nor to acquire salvation. Second, there are factual convictions that must be embraced to qualify one for baptism. It is a fundamental requirement that the candidate for Christianity, who believes in God already, is obliged to accept the reality that Jesus of Nazareth is to be identified as “the Christ, the Son of God” (Mt. 16:16; Jn. 20:30-31). Recognizing Jesus as “the Christ” acknowledges that he is the fulfillment of the promised Old Testament Messiah. One’s confession (Rom. 10:10; 1 Tim. 6:12-13) that he is the Son of God proclaims both his birth to the virgin Mary (Lk. 1:35) and his resurrection from the dead (Rom. 1:4). Of course, one will not fathom the full and glorious magnitude of those truths (who ever does?), but there is a threshold level of comprehension that may (and must) be embraced confidently and happily. One’s conviction of the historical reality of the mission and message of Jesus will blossom into a loving trust and a willingness to surrender heartily to the principle of obedience (Heb. 5:9). The potential Christian needs to realize that he is yielding to Jesus Christ as the Lord of his life. The Lord accepts nothing less than priority devotion (Lk. 14:26). The fledgling student will need to understand that in submitting to the “new birth” (Jn. 3:3-5) he will be uniting with Christ in a replication of the Savior’s death, burial, and resurrection. In repentance, he dies to the love and unrestrained practice of sin. He is buried beneath the water of baptism and is raised to walk in “newness of life” (Rom. 6:3-4). In this consummating act of obedience, his sins will have been washed away by the blood of Christ (Acts 22:16; Eph. 5:26; Heb. 9:14), and he will be esteemed as a child of God (Gal. 3:27). Progressively, he will come to appreciate the wonderful “household of God” into which he has entered (Eph. 2:19; 1 Tim. 3:15) and the great and wonderful family of which he is a part. At this point, the new Christian is a spiritual “babe” (1 Pet. 2:2), in need of instructive nourishment and growth toward maturity. Patience by his kinsmen in the Lord must be exercised constantly. Christian Growth The apostle Peter admonishes that children of God are to “grow in the grace and knowledge of our Lord” (2 Pet. 3:18). This will be a lifelong endeavor, and one who ceases to grow eventually will wither and die (Jn. 15:1-8). Maturation will come from personal study of the sacred Scriptures, faithful attendance at regular assemblies where there is instruction by experienced and knowledgeable teachers, and through close association with godly and mature children of God where exemplary attitudes and rich conversations facilitate growth. Unrealistic and Unscriptural Expectations A problem occasionally overlooked is the fact that while one needs to appreciate certain foundational gospel truths preliminary to his initial obedience, such does not necessitate that he must have mastered an entire index of doctrinal errors common to the greater religious community. I’ve known of a number of zealous (though misguided) people who contend that if a person did not understand the various acts of New Testament worship prior to his baptism, he did not know enough to submit to the rite, hence should repeat the ritual. If a person studies his New Testament and learns what is required to obey Christ for the forgiveness of his sins, and does so, is he or is he not a Christian? What if, in his state of spiritual infancy, he wanders into a denominational group and becomes involved in unauthorized, sinful worship? Does his current lack of knowledge vitiate what he previously knew? In other words, does later error invalidate earlier truth? Common sense knows it does not. When Simon the sorcerer committed his terrible post-baptism sin of trying to buy an apostolic gift with money, he was not instructed to be immersed again; rather, he was corrected and encouraged to pray for forgiveness (Acts 8:19-22). About how many issues do you suppose Paul interrogated the jailor in Philippi? Does one need to be re-immersed if he cannot remember whether he had a complete understanding of the Lord’s supper at the time of his conversion? What about the thousands of Christians who did not, and still do not, understand the biblical position on giving out of their income on the first day of every week (1 Cor. 16:2)? Were they not genuinely converted? There is a desperate need for a more balanced sense of what one needs to know, and when he needs to know it—both before and after his conversion. Scripture References Acts 2:37; Psalm 119:160; Acts 23:1, 26:9; Isaiah 54:13; John 6:45; Matthew 11:29; John 8:32; Matthew 28:18-20; Acts 16:33; Mark 16:16; Acts 2:38; Romans 6:3-4; Galatians 3:26-27; 2 Timothy 2:10; Matthew 16:16; John 20:30-31; Romans 10:10; 1 Timothy 6:12-13; Luke 1:35; Romans 1:4; Hebrews 5:9; Luke 14:26; John 3:3-5; Acts 22:16; Ephesians 5:26; Hebrews 9:14; Galatians 3:27; Ephesians 2:19; 1 Timothy 3:15; 1 Peter 2:2; 2 Peter 3:18; John 15:1-8; Acts 8:19-22; 1 Corinthians 16:2 “For if our heart condemn us, God is greater than our heart, and knoweth all things” (1 John 3:20) KJV.
Loved ones, please do not view the title of this post as a contradiction to the above text. If there is anything plainly taught in the Scriptures, it is the omniscience of God (Psalm 139). However, using a play on words to cause you to think, this lesson will present an answer to some of the blasphemous and irreverent things that have been said about our Heavenly Father and His everlasting Word. Believe it or not, there are some things that God does not know. 1. God does not know a person who did not descend from Adam and Eve. Contrary to what atheists and evolutionists may think, all mankind descended from Adam (Genesis 1:26-28; 2:21-23; 3:20; Acts 17:26; Romans 5:12). 2. God does not know an accountable person who is sinlessly perfect. The Scriptures define sin as "the transgression of the law" of God (1 John 3:4). A sin is something committed. Every person who is accountable for his/her own actions has sinned (Romans 3:10, 23). Some have said that they have never sinned. Well, just making that statement was a sin. The Bible says, “If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:10). Notice what this passage says, "...we make Him [God] a liar..." Well, we know that this is impossible, for it is impossible for God to lie (Hebrews 6:18). 3. God does not know a sin He does not hate. Proverbs 6:16-19 begins, “These six things doth the Lord hate: yea, seven are an abomination unto him.” This is followed by a list of certain sins. God hates sin. In fact, God wants us to hate sin. WHY? Because sin separates us from God (Isaiah 59:1-2). The Psalmist wrote, “Ye that love the Lord, hate evil” (Psalms 97:10; cf. Psalm 45:7). When we talk about God hating sin, we need to emphasize that we are talking about any sin. You and I tend to size sin; i.e., big sins and little sins. Sins may vary in consequences in this life, and there are some sins harder to undo, but God hates every sin. Every sin is a transgression of God’s law (1 John 3:4; James 2:10). 4. God does not know of a sinner whom He does not love. Probably one of the verses that everyone could quote is John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Another parallel verse is Romans 5:8, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” God loves the whole world, but that does not excuse us from our responsibility to obey His will (Matthew 7:21). We read in Ephesians 3:19 of “the love of Christ, which passeth knowledge…” We may never fully understand it. But we thank God that it is true. God does not know a sinner that He does not love. 5. God does not know a man under this Gospel Age who will be saved “outside” of Christ and in disobedience to the Gospel (Romans 10:16; 2 Thessalonians 1:8). Salvation and all other spiritual blessings are "in Christ" (2 Timothy 2:10; Ephesians 1:3). So the most pertinent question is how does one get "into Christ" to receive these blessings? The Bible says we are baptized "into Christ" (Romans 6:3-4); thus, this is the point in which we "put on Christ" (Galatians 3:27). 6. God does not know of a person who will be saved without confessing that Jesus is Lord, the Son of God (Romans 10:9-10). Jesus says, “32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven” (Matthew 10:32-33; cf. 16:15-16). Denying Christ is not just denying that He is God's Son. Denying Him can also mean that we deny His teachings. Many individuals deny Christ by not obeying and abiding in His Word (Luke 6:46; John 12:48). 7. God does not know an accountable person under the New Covenant who can be saved without faith, repentance, and being immersed (baptized) in water. One cannot say that they have faith in God's Word, and not believe that baptism is essential (Matthew 28:19). That is not faith in God's Word. That is not the faith which God requires. One trying to be saved by “faith only” is actually trying to be saved by his own works (Titus 3:5), for faith is a work, according to the inspired Word (John 6:29). Paul said it best, concerning those who would try to be saved by their own works of righteousness and disbelieving the true righteousness of God: “3 For what if some did not believe? shall their unbelief make the faith of God without effect? 4 God forbid: yea, let God be true, but every man a liar…” (Romans 3:3-4). God is true, and any man who would dispute His everlasting Word is a liar! After being taught about Jesus, the Ethiopian eunuch asked Philip, “See, here is water; what doth hinder me to be baptized?” When he confessed his belief that Jesus Christ “is the Son of God,” Philip immersed him in water (Acts 8:36-39). Mark 16:16 and 1 Peter 3:21 teach that baptism saves. Faith, repentance, and baptism are all essential to salvation (Acts 2:38). No matter how many Protestants say that baptism is unnecessary, the word of God will NOT be altered. God said it, that settles it, whether one believes it or not. 8. God does not know a sinner who was saved after death. After one has died, there is no second chance (Hebrew 9:27). John 8:21 and 24 also teach that after death one cannot be saved. All Catholics with their “purgatory” and all Mormons with their “baptism for the dead” should heed these passages. The Bible makes it clear that it is imperative that one obey the Gospel before it is too late: “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation)” (2 Corinthians 6:2). This is not saying that we have eternal salvation in its actuality at that moment; it is stressing the fact that salvation must be attained before it is everlastingly too late. King David wisely said, “And now, Lord, what wait I for? my hope is in thee” (Psalm 39:7). 9. God does not know of a “faithful” Christian who is in rebellion against Him. The Apostle John wrote, “3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3-4). The writer of Hebrews said, “26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses’ law died without mercy under two or three witnesses: 29 of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” (Hebrews 10:26-29). The word "despite " in this verse 29 actually means “to insult.” Christians insult God by sinning willfully! Those individuals are told to repent or perish (Luke 13:3; 2 Peter 3:9). To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and for the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel Matthews Connie W. Adams
Last Sunday morning I caught the last part of a sermon by Charles Stanley on television. He is a well known Baptist preacher from Atlanta, Georgia and is often seen and heard on television and heard widely on radio stations across the nation. He was preaching on the plan of salvation. It was classic Baptist doctrine. You may wonder why I would think it useful to deal with this matter. The answer is simple. Baptist doctrine has not changed on this subject. Over the years I have met people who have been taught by Baptist preachers and whose baptism followed such teaching. Some of them have argued at length that they had received scriptural baptism. I have always told them, “Not if you acted according to Baptist teaching.” Mr. Stanley said that there is a defining moment in one’s life when he “accepts Jesus Christ as his personal savior.” At that moment of faith and acceptance one is saved and forgiven by the Lord. He is saved by faith and not by works. That is, no obedience is required for salvation. Somehow it is overlooked that faith is something to be developed in man and expressed by him. “This is the work of God, that ye believe on him whom he hath sent” (John 6:29). It was then pointed out that this person thus saved should be baptized as a public declaration of faith and salvation. There is that “outward sign” of the “inward grace.” He said baptism declares you stand for the Lord before the world. Then he told of a woman who came forward at a service who said she had been saved forty years before but that she had never been baptized. She felt that something was missing and that she ought to publicly declare herself. Now, get the sequence here. She was saved forty years before and now felt compelled to be baptized. Don’t you see, folks, the order of things in the Baptist plan of salvation? It is salvation first, and then baptism. Baptist preachers through the years have contested in public debate with gospel preachers that one is saved at the point of faith, before and without water baptism. That is exactly what Charles Stanley preached last Sunday morning on television. What does the Bible teach about this? Grace, Faith and Works Is it true that we are saved by the grace of God? Of course it is. We did not earn or deserve the salvation God offers through Christ. It is by grace (Eph. 2:8-9). Now, are we saved by grace conditionally or unconditionally? If unconditionally, then either all will be saved or else God is to be blamed for those who are lost. Yet Jesus taught that many are in the broad way that leads to destruction (Matt. 7:13, 14). Is grace nullified be-cause there are conditions imposed by God, who offers his favor? Of course not. Grace may be accepted or rejected. Upon no other basis could we account for the free moral agency of the sinner. God is the author of eternal salvation to all them that obey him (Heb. 5:8-9). Are we saved by faith? Absolutely! Numerous pas-sages show that we are saved by faith (John 3:16; Mark 16:16; Rom. 5:1-2). Faith is a conviction resting upon evidence (Heb. 11:6). “These things are written that ye might believe”(John 20:30-31). This grows into confident trust. Now, are we saved by a dead faith or an obedient faith? James said “faith without works is dead also” (Jas. 2:26). Hebrews 11 gives us a list of worthies who were justified by faith, but always when their faith expressed itself in obedience. For example, “By faith, Abel offered unto God” (v. 4); “by faith Noah … pre-pared an ark” (v. 7); “by faith Abraham … obeyed, and he went out” (v.8). The faith that saves is the faith that obeys. Are we saved by works? What is meant by works? We are not saved by the works of the law of Moses (Rom. 3:28). We are not saved by works of human merit (Eph. 2:9; Tit. 3:5). These are works devised and carried out by man. But there are the works of God to consider. Remember John 6:29? “This is the work of God, that ye believe on him whom he hath sent.” God devised it but the sinner must believe. “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love” (Gal. 5:6). Paul lamented that his Jewish brethren went about to “establish their own righteousness” and had not “submitted themselves unto the righteousness of God” (Rom. 10:1-2). Whom did God declare righteous? Those who believe “unto righteousness,” “confess unto salvation,” and “obey the gospel” (Rom. 10:10, 16). God ordained some things for us to do which activate faith. Saul asked, “Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do” (Acts 9:6). If our Baptist friends could realize that grace saves us conditionally, that the faith that saves is the faith that obeys and that when God commands us to act and we, in faith, do what God said, that is a work of God’s righteousness, not our own, then much of the problem would be resolved. Is Salvation Before or After Baptism? This is the fundamental difference between the truth and Baptist doctrine on salvation. Consider these passages: Mark 16:16 “He that believeth and is baptized shall be saved. Now look at it. Where does “saved” appear? Is it before or after baptism? Acts 2:38 “Repent and be baptized for the remission of sins.” Now look again. Where does “remission of sins” come in the passage? Before or after baptism? Acts 22:16 “Arise and be baptized and wash away thy sins.” Once more, does “wash away thy sins” come be-fore or after baptism? It does not take a theological degree to answer these questions. The Danger of Baptist Doctrine Did I hear someone say, “Don’t you know it is not nice to criticize another religion?” Well, I know some people feel that way about it, but I want you to consider the seriousness of what is at stake. Baptist doctrine is not only contrary to the Scriptures on this subject, it is downright dangerous because it leads people to believe they are saved when they have not obeyed the will of God. It is not enough to be immersed to get into the Baptist Church, it is important to be immersed for the right reason to be saved, to gain remission of sins, to wash away sins. One who is baptized with the conviction that he was saved at that critical moment before and without baptism, could not possibly be baptized to be saved, to gain remission of sins or to wash away sins. Any doctrine which clouds and obscures the gospel plan of salvation is dangerous to the soul. Whatever truth may be taught about God, Christ, the Bible, upright moral behavior (and Baptists do teach much truth along these lines), does not mitigate the fact that souls are deceived when they are led to believe that they are saved at a point where the Bible does not promise it. We need to kindly but firmly press this very point. Saved forty years before being baptized? Not according to the Bible. |
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