Sunday Sermons

What Must I Do to be Saved? 2

Mark Dunagan
01/29/06 - Sunday Morning

What Must I Do

to be Saved?

This is the question of questions for we all need saving. Only the most callous will argue that they are completely free from guilt. Our own moral shortcomings and failures are just too obvious (Romans 3:23). When we consider the word “saved”, we learn that the purpose of religion goes far deeper than stimulating the mind, humanitarian causes, or a massive self-improvement course. There exists a fate from which I need to be saved; there is a place where people “perish” (John 3:16). The question “What must I do” also infers that we do not possess the answer to this question within ourselves. Such knowledge is not instinctive and neither has God directly communicated the answer to each member of the human race. We understand that the question is also legitimate because the apostles never rebuked anyone for asking it (Acts 2:37 “Brethren, what shall we do?”; Acts 16:30 ”Sirs, what must I do to be saved?”). The word “I” infers that no one can take my place or be saved for me. Jesus died for all men, yet all men are not automatically forgiven; there is something that one must “do”. When people in the first century asked the apostles, “What shall we do?”, they were never told, “there is nothing you can do”. Such a question was always answered with specific conditions for salvation.

God has put the answer in many places

God can get our attention by simply repeating the same truths over and over again. In the gospels, the need to hear the word of God is stressed (Mark 16:15; John 6:44-45; Matthew 13:23), and the importance of a faith that responds to whatever God requires is seen in Luke 6:46, which is much more than mere mental acceptance (John 12:42-43), but is anchored in the conviction that Jesus is the Son of God (John 3:16). Repentance is stressed (Luke 24:47 as a condition that must be met in order to obtain forgiveness (17:3-4). Jesus also talked about the need to make a confession of one’s faith in Him as the Son of God (Matthew 10:32-33). In addition, the gospels do not neglect to add that one must be baptized to be saved (Mark 16:16). This is not some type of cultural fabric that can be discarded; rather it applies to all nations (Matthew 28:19).

Some have tried to argue that Matthew 28:19 is teaching that one becomes a disciple prior to baptism. Actually, the passage is teaching that baptism is included in the process by which one is made a disciple. Mark 16:16 fully backs up this interpretation and so does Acts 2:38 and John 3:5. One cannot enter the Kingdom of God until they are born of both water and the spirit. Baptism is part of the process of being born again. The gospels also emphasize that the person contemplating following Christ must be prepared to count the cost and place obedience to Jesus as the first priority (Matthew 10:34-39; Luke 14:25-35). Be impressed that Jesus expected the same standard of dedication from all who would follow Him. Luke 14:26ff was addressed to the multitudes, not merely to the apostles. It seems that today some assume that one can be far less committed to Christ than the apostles or the early Christians, and yet still end up saved.

All of the above truths are also found in the letters written to congregations and individual Christians: Hearing the gospel(Romans 1:16; 10:17). Faith: Of course this is a faith that is far more than an intellectual response (Romans 4:18-22; James 2:19-26; Hebrews 10:38 “My righteous one shall live by faith”; 10:39 “Those who have faith to the preserving of the soul”). Repentance is mentioned (2 Corinthians 7:10-11), and so is confession (Romans 10:9-10). The necessity of being baptizedpops up over and over again:

Baptism stands between one and the death of Jesus (Romans 6:3).

Baptism stands between one and newness of life (Romans 6:4).

Baptism stands between one and being a child of God (Galatians 3:26-27).

Baptism stands between one and being in Christ (Galatians 3:27).

Baptism stands between one and inheriting the promise made to Abraham (Galatians 3:28-29).

Baptism stands between one and spiritual life (Ephesians 2:5).

Baptism stands between one and the grace of God (2:5).

Baptism stands between one and forgiveness (Colossians 2:12-13).

Baptism stands between one and being saved (1 Peter 3:21 “baptism now saves you”).

A clear pattern for all to follow

In the book of Acts God has given us a record of what people did to become Christians. The cases of conversion which God wanted preserved include both Jews and Gentiles, groups and individuals, men and women, good moral people, and notorious sinners, the educated and the ignorant, upper class, middle class, and lower classes. All of the above people were told to do the same thing. One plan of salvation, and one set of conditions apply to all. These conditions were not changed or altered when the apostles and early Christian preachers encountered different cultures, social stratas, or ethnic groups. Certain truths need to be understood before we examine the following examples: The same conditions required of them to be saved—are also required today. Time and culture do not change these conditions. Paul noted that the teaching on baptism is just as important as the teaching concerning faith, hope, Christ, the Church, or God (Ephesians 4:4-6 “There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all...”). We can never accept the argument that people in far off lands do not need to be baptized to be saved. Or, that a cultural equivalent can be substituted for baptism. In all of these examples we never find anyone being told that one is saved at the point they mentally accept that Jesus is their Savior. We also never find anyone being told that prayer is the final condition before salvation. We never find anyone being told that baptism is unnecessary or that one is saved prior to being baptized. We never find babies being baptized, or adults being baptized for other adults. It is never argued that Jesus may not be the only way to God (Acts 4:12).

The Pattern

Acts Chapter 2: They heard the gospel (2:37), believed what they heard (“brethren, what shall we do?”). Rather than being told: “There is nothing you can do, don’t worry you are already saved, or pray the following prayer”. They were told to repent. Notice that repentance is linked with being baptized and both are placed prior to the forgiveness of sins (2:38). To argue one can be saved prior to baptism, one must also concede that one is saved prior to repentance, because repentance and baptism are linked together in the verse. Baptism is not suggested, but is commanded. Neither are these people told to repent now and then be baptized at some time in the future. None are said to be saved—prior to baptism (2:40). Baptism is linked with accepting the message (faith) (Acts 2:41).

· Some have argued that the word “for” in Acts 2:38 means, “repent and be baptized because you have already been forgiven”:

Yet the English term “for” is a rendition of the Greek preposition eis. “The meaning is ‘to obtain’. Noted lexicographer J.H. Thayer rendered the phrase in Acts 2:38, ‘to obtain the forgiveness of sins’ (p. 94). Arndt-Gingrich translated the expression ‘so that sins might be forgiven’ (p. 228). A.T. Robertson, a Baptist who had no difficulty in ascertaining that eis signified ‘purpose’ in Matthew 26:28, noted that the matter is one of ‘endless controversy’, and so he sought to find a view consistent with his Baptist theology. He suggested that ‘because of’ could be the meaning for eis. However, the great scholar revealed more than he intended when he, in his massive Historical Grammar, asserted (regarding eis in Acts 2:38), that sometimes grammar must give way to theology” (The Acts of the Apostles, Wayne Jackson pp. 26-27). The term eis is found some 1773 times in the New Testament and only four instances might mean ‘because of’, in fact, many lexicons do not even give such a definition. The phrase “for the forgiveness of sins” in 2:38 is grammatically the same as Matthew 26:28, and clearly in that passage Jesus is not dying on the cross “because” sins have already been forgiven, but rather, “in order to obtain” such forgiveness.

· Even though faith is not specifically mentioned, it is necessarily inferred from the question, “Brethren what shall we do” (2:37), and the fact that faith is mentioned as a condition for salvation is seen in other passages.

Acts 8:12: This event contains the same pattern, hearing, faith, and baptism.

Acts 8:26-40: In order to believe in Jesus, one must hear what to believe (8:35). This means that a corrupted gospel cannot save, even if one happens to be immersed. It has been correctly stated that one cannot be “taught wrong and baptized right”. Paul would agree (Galatians 1:6-9). Baptism is once again taught as an immediate necessity (8:36). One has not preached Jesus unless one preaches what Jesus taught, including baptism (8:35-36). An example of a confession in Christ is found prior to baptism (8:37). The baptism commanded is in water and it is immersion (8:38).

Acts 10: Even religious, good moral people need to be saved (10:2; 11:13-14). Hearing the gospel (10:33); and faith (10:43)are stressed. Baptism is once again commanded (10:47-48), and the baptism commanded is water baptism. Water baptism is even “commanded” after these people were baptized in the Holy Spirit. Some have tried to argue that Cornelius was saved prior to being baptized, because God never sends the Holy Spirit upon lost persons. Yet the Spirit was not sent to “save” Cornelius, but rather to convince Peter and those with him to baptize Cornelius (Acts 10:47; 11:17). In addition, notice that the text says that Peter would speak to Cornelius words by which he would be saved (11:14), yet the Holy Spirit arrives even before Peter finishes his sermon (11:15 “As I began to speak, the Holy Spirit fell upon them”). Notice that in Peter’s sermon nothing is said about saying the sinner’s prayer, accepting Christ as one’s personal savior or being saved by faith alone.

Acts 16:14-15: Hearing, faith and baptism.

Acts 16:30-34: Again, Paul never taught that salvation was unconditional, or that the grace of God automatically covers sin at the moment it is committed. There is something that we must do (16:30-31). Faith in Jesus is stressed (16:31), but the Jailer needed to hear what he must believe about Jesus (16:32). Baptism was immediate (16:33) and is an act of faith (16:34;Colossians 2:12 “...raised up with Him through faith in the working of God”).

Acts 9:1-19/22:16: Saul was not saved by an experience or even a personal encounter with God Himself (9:5-6). Neither was he saved at the point of extreme repentance (9:9) or sincere prayer (9:11). Here is a man who truly believed that Jesus was the Lord, he did not know this by faith—he knew it by sight, yet his sins were not forgiven until he met all the conditions for salvation, including baptism (22:16).

Mark Dunagan/Beaverton Church Of Christ/503-644-9017