Truth Magazine

By Mike Willis

(Editor’s Note: Several months ago, we published a written debate between Guthrie Dean and Tom O-Neal in the pages of Guardian of Truth on the Indwelling of the Holy Spirit. After reading brother Dean’s material and the various expressions of his dislike of comparisons of his position on the indwelling of the Holy Spirit with Calvinism in the local church bulletin which he edits, I wrote to him asking him to prepare an article on the Calvinist doctrine of sanctification and the work which the Holy Spirit plays in the Christian’s sanctification according to Calvinism. At the same time, I was working on a manuscript on the indwelling of the Holy Spirit in which I discussed the same material. Neither manuscript was prepared in response to the other. However, I though that printing the two manuscripts side by side would be helpful to our readers in order to grasp how the two views deal with the Calvinist doctrine of the sanctification of the Christian. So far as I can determine, the only differences between the Calvinist doctrine of sanctification of the Christian and that of brother Dean, according to brother Dean’s article, is that the Calvinist believes that the work of the Holy Spirit cannot be resisted and that the Christian cannot fall from grace. I thought it rather significant that brother Dean never touched the subject of the Calvinist’s need for an indwelling spirit. Read both articles for further study. I hope you can enjoy both of them.)

Through the years, members of the church of Christ have been divided in opinion regarding the personal indwelling of the Holy Spirit in the body of the Christian. It is my conclusion that many of them have taken the position that the Holy Spirit indwells the Christian’s body because they misunderstand the divine revelation regarding the indwelling of the Holy Spirit and because it is such a popular subject in denominationalism.

Christians have generally rejected those concepts of the indwelling of the Holy Spirit which result in a belief of present day miracles. They have generally rejected any position which states that the Holy Spirit provides supernatural guidance over and above that which is provided in the Bible. Some denominational folks have such a concept of the indwelling of the Holy Spirit that their subjective thoughts are equated with divine revelation; any strong feeling that they have on any subject becomes the voice of God speaking to them through the indwelling Holy Spirit. The dangers of subjective revelation should be apparent.

Whereas these positions are generally rejected and understood as false, another view of the indwelling of the Holy Spirit also needs to be exposed. The Calvinistic doctrine of man results in a belief in the personal indwelling of the Holy Spirit.

Calvinism’s Need For An Indwelling Spirit

The Calvinist doctrine of man makes the indwelling of the Holy Spirit a present necessity if man is going to successfully resist the temptation to sin. The Calvinist doctrine of man can be accurately stated through quotations from the Philadelphia Confession of Faith; similar quotations as are cited herein can be found in the Westminster Confession of Faith. I begin by showing the Calvinist concept of man because of Adam’s sins.

VI. Of the Fall of Man, Sin, and the Punishment Thereof. – 1. Although God created man upright and perfect, and gave him a righteous law which had been unto life, had he kept it, and threatened death upon the breach thereof; yet he did not long abide in this honor. Satan, using the subtlety of the serpent to seduce Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation and the command given unto them in eating the forbidden fruit; which God was pleased according to his wise and holy counsel to permit, having purposed to order it to his own glory.

2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in sin and wholly defiled in all the faculties and parts of soul and body.

3. They being the root, and, by God’s appointment, standing in the room and stead of all mankind; the guilt of the sin was imputed, and corrupted nature conveyed to all their posterity, descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries spiritual, temporal, and eternal, unless the Lord Jesus set them free.

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. This corruption of nature, during this life, doth remain in those that are regenerated; and, although it be through Christ pardoned and mortified, yet both itself and the first motions thereof are truly and properly sin” (Article VI, Nos. 1-5).

From this quotation, one can understand the condition of man as a result of the fall of Adam. (1) According to Calvinism, he has inherited the guilt of Adam’s sin. He stands condemned before God and doomed to Hell because of Adam’s sin. (2) Man is corrupted in all of his parts; he has a corrupted nature. Because of man’s corrupted nature, man is wholly “defiled in all the faculties and parts of soul and body.” Hence, the strict Calvinist must take the position that man is unable to do anything with reference to salvation. For the Calvinist, there are no conditions of salvation (not even faith is a condition of salvation). Man is saved because God in His sovereign grace elected to save a particular individual. (3) All actual transgressions proceed from this depraved nature. Calvinists say, “Man sins because he is a sinner; he is not a sinner because he sins.” (4) This corrupt nature remains in the regenerate (note Article VI, No. 5). This doctrine will, become more important later.

In order for the corrupted man to be understand and believe the gospel, a direct operation of the Holy Spirit is necessary. This work of the Holy Spirit is irresistible; it enables the regenerated man to understand and believe the gospel.

“Man, by his fall into a state of sin, bath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good and dead in sin, is not able, by his own strength, to convert himself or to prepare himself thereunto” (Article IX, No. 3).

“Those whom God had predestinated unto life, he is pleased, in his appointed and accepted time, effectually to call by his Word nature to grace of salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone and giving unto them a heart of flesh; renewing their wills, and, by his almightly power, determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

“This effectual call is of God’s free and special grace alone, not from anything at all forseen in man, nor from any power or agency in the creature co-working with his special grace; the creature being wholly passive therein, being dead in sins and trespasses, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead” (Article X, Nos. 1-2).

“Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men, who are dead in trespasses, may be born again, quickened, or regenerated, there is, moreover, necessary an effectual, insuperable work of the Holy Spirit upon the whole soul for the producing in them a new spiritual life, without which no other means will effect their conversion unto God” (Article XX, No. 4).

According to Calvinism, the gospel is insufficient to produce conversion in man because of man’s inherited corrupted nature.

Whenever man is saved from sin, his nature is not changed. The regenerated man does not have his nature changed; he maintains his corrupted nature.

This corruption of nature, during this life, doth remain in those that are regenerated; and, although it be through Christ pardoned and mortified, yet both itself and the first motions thereof are truly and properly sin (Article VI, No. 5).

How is regenerated man going to overcome the temptation to sin? All actual transgressions proceed from the corrupted nature and the corrupted nature remains in the regenerated. Hence, how are the regenerate to resist the temptation to sin?

Calvinism’s Answer To Overcoming The Corrupt Nature

The Calvinist doctrine of sanctification explains that regenerated man can overcome the temptation to sin through the strength and help given to him by the indwelling Holy Spirit.

“XIII. Of Sanctification. – 1. They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them, through the virtue of Christ’s death and resurrection, are also further sanctified, really and personally, through the same virtue, by his Word and Spirit dwelling in them. The dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

2. This sanctification is throughout, in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war; the flesh lusting against the spirit and the spirit against the flesh.

3. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life in evangelical obedience to all the commands which Christ, as Head and King, in his Word hath prescribed to them” (Article XIII, Nos. 1-3).

The indwelling Holy Spirit enables the regenerate elect, who still possess the inherited corrupt nature, to bear witness to the word (Article I, No. 5), to understand the Scriptures (Article I, No. 6), to make him willing and able to believe (Article VII, Nos. 2-3), to strengthen him to enable him to resist sin (Article XIII, Nos. 2-3), to make him concious of his sins (Article XV, No. 3), and to enable him to do good works (Article XVI, No. 3).

Frankly, I am somewhat concerned when I read articles from brethren which state that the indwelling Holy Spirit makes it possible for the Christian to do any of the above mentioned things. The implication, whether stated or not, is that man is unable to do these things without the indwelling presence of the Holy Spirit. The next question which must arise is, “Why is man unable to do these things without the indwelling of the Holy Spirit?” I know the answer which Calvinists give – “because of his inherited corrupted nature.” I do not know how brethren will answer this question. Furthermore, I do not know how they will explain on what basis God gives this Spirit to some Christian and withholds its from others. If a Christian does not understand a passage and does not abstain from committing a sin, is it because God did not give him the indwelling Spirit? These questions demand attention from those who are writing articles such as the following:

The indwelling of the Holy Spirit, which is common to all Christians, is not miraculous in nature, but the Spirit does everything for us which is promised in the Scriptures. The Holy Spirit indwells (Rom. 8:9); provides a habitation of God in us (Eph. 2:22); provides a motive for us to keep our spirits and bodies clean (1 Cor. 6:19-20); enables us to keep the faith (2 Tim. 1:13-14); brings comfort (Acts 3:19); brings renewal (Titus 3:5); is present in times of reproach (1 Pet. 4:14); aids in our worship (Phil. 3:3); helps us live a consecrated life (Jude 20); produces fruit in our lives (Gal. 5:22-23; Eph. 5:9); and many other things. Check a good Bible concordance. (Guthrie Dean, The Only Alternative To The Personal Indwelling of the Holy Spirit, Unity Forum, Vol. XXXV, No. 9 [March 1981]).

I call upon brethren, even those who believe in a personal indwelling of the Holy Spirit, to join with me in exposing the Calvinist doctrine of the sanctification of the Holy Spirit. Surely those who believe in a personal indwelling of the Holy Spirit can see the dangers which Calvinism poses in this area.

Understanding New Testament Scriptures

With this background before us one should be able to understand why Calvinist commentators speak of a personal indwelling of the Holy Spirit. Some brethren make much ado by quoting a large number of commentators who agree with them in holding to a personal indwelling. It is true that a great majority of commentators, influenced by their acceptance of Calvinism, teach a personal indwelling of the Holy Spirit. Some brethren who study these works accept their comments on the subject without considering whether or not another interpretation can be given to the particular verses.

Those who hold to a personal indwelling of .the Holy Spirit in the body of the Christian emphasize the literalness of the language in such passages as the following:

What? Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Cor. 6:19).

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you (Rom. 8:9-11).

Other passages which sometimes are quoted to prove a personal indwelling of the Holy Spirit include Acts 2:38; 5:32; 1 Corinthians 3:16; Galatians 4:6. What do these passages mean which refer to the indwelling Spirit?

Sometimes brethren see only a literal meaning to some of these passages. It should be helpful to look at several usages of phrases which mention the idea of “indwelling” or being “in” another. Let us consider other usages of these same kind of phraseology:

1. The indwelling God. Brethren who have drawn attention to those passages which refer to the indwelling of the Holy Spirit (such as are cited above) have ignored similar passages which show that the Father also dwells in us.

No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit . . . . Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God (1 Jn. 4:12-15).

And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people (2 Cor. 6:16).

If the passages which are listed with reference to the indwelling of the Holy Spirit prove that the Holy Spirit personally comes inside of one’s body, then these passages prove that God the Father also takes His habitation inside the body of the Christian.

Similar statements are said with reference to Christ indwelling the Christian.

And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness (Rom. 8:10).

And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments, dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us (I Jn. 3:23-24).

Whatever position we take with reference to the indwelling of the Holy Spirit must also be taken with reference to Christ dwelling in us. If we believe that the Holy Spirit actually comes and dwells inside of the Christian’s body, we must also believe that Jesus comes and dwells inside of the Christian’s body and that the Father also comes and dwells inside of his body.

Some try to avoid the force of these passages by teaching that 1 John 4:12-15 and 2 Corinthians 6:16, which teach the indwelling of the Father, and Romans 8:10 and 1 John 3:23-24, which teach the indwelling of the Son, do not demand a personal indwelling of either of them. We are told that the Father and Son dwell in us representatively through the Holy Spirit. If the passages which speak of the indwelling of the Father and Son do not demand a personal indwelling of the Father and the Son, what reason can one give for teaching that those passages which speak of the indwelling of the Holy Spirit demand a personal indwelling?

2. The Father Dwells In The Son. Another group of passages state that God the Father dwells in God the Son.

Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works (Jn. 14:10).

Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me (Jn. 17:20-21).

For in him dwelleth all the fulness of the Godhead bodily (Col. 2:9). Do these passages teach that God the Father personally came into the body of God the Son and dwelt there? This would be the logical conclusion if one teaches that the “indwelling” passages must be understood literally.

3. The Son Dwells In The Father. Please read again John 14:10 and 17:20-21, which are quoted in the preceding paragraph, to observe that these passages which state that the Father dwells in the Son also state that the Son dwells in the Father. Do these passages mean that Jesus personally dwelt in God the Father? If location is the idea of “dwelling” in every usage, that is the case.

4. Men Dwell In God And Christ. In addition to passages stating that Deity dwells in the Christian, there are passages which state that Christians dwell in God.

He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him (Jn. 6:56).

And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us (1 Jn. 3:24).

Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit . . . . Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God (1 Jn. 4:13, 15).

Do these pasages demand that we believe that our spirits dwell inside of God? Are these passages referring to location? Some have sought to avoid the force of these passages by saying, “However, being in Deity merely refers to the sphere, while Deity in us refers to personality” (Guthrie Dean, “Dean-O’Neal Debate on the Indwelling of the Holy Spirit,” Guardian of Truth, Vol. XXV, No. 47 [26 November 1981], p. 739). This distinction is absolutely arbitrary. There is no grammatical or logical reason for such a statement. The same words are used to describe both indwellings. Itis merely an attempt to avoid the force of these passages.

What one needs to reconsider is the meaning of statements which refer to an indwelling of any sort. In addition to these passages which mention indwelling of persons, one reads of indwelling sin (Rom. 7:17), love (1 Jn. 3:17), the word of God (Col. 3:16), faith (2 Tim. 1:5), and truth (2 Jn. 2). Do these verses teach that these items personally come inside the Christian’s body to dwell there? Unless one can understand that words also have a metaphorical meaning that is the case. Actually, this is the case with reference to these phrases; although they have a literal meaning in some contexts, in contexts pertaining to spiritual things, they have a metaphorical meaning, as recognized by the lexicons. Read the following definitions and notice that metaphorical usages are mentioned in each case.

Meno: “not to depart, not to leave, to continue to be present: . . . . to maintain unbroken fellowship with one . . . . to put forth constant influence upon one . . . . In the mystic phraseology of John, God is said menein in Christ, i.e. to dwell as it were within him, to be continually operative in him by his divine influence and energy, Jn. 14:10; Christians are said menein en to Theo to be rooted as it were in him, knit to him by the spirit they have received from him, t Jn. 2:6, 24, 27; 3:6; hence one is said menein in one . . . . (Joseph H. Thayer, Greek-English Lexicon of the New Testament, p. 399).

Oikeo: “to dwell in . . . . trop. en tini to be fixed and operative in one’s soul: of sin, Rom. viii. 17 sq. 20; of the Holy Spirit, Rom. viii. [91, 11; 1 Cor. iii. 16” (Ibid., p. 439).

Katoikeo: “1. intrans. to dwell, settle . . . . b. metaph, divine powers, influences, etc. are said katoikein en tini (dat. of pers.), or en to kardia tinos, to dwell in his soul, to pervade, prompt, govern it” (Ibid., p. 341).

Enoikeo: “to dwell in; in the N.T. with en tini, dat. of pers., in one, everywhere metaphorically, to dwell in one and influence him (for good) . . . .” (ibid., p. 217).

According to the lexicons, John’s phrase menein en (to abide in) is roughly equivalent to Paul’s phrase oikein en (to dwell in) and neither have location as the primary thought when used with reference to spiritual matters.

Another passage which gives insight into these usages is Ephesians 1:3; Galatians 3:27; and Romans 6:3-4. These passages indicate that all spiritual blessings are “in Christ” and that one gets , “in Christ” through obedience to the gospel. To be “in Christ” has nothing to do with one’s location; it refers to a spiritual relationship with Christ. The idea of “abiding in Christ” is that this relationship is sustained and permanent, rather than fleeting and temporary.

If one can understand the metaphorical usage of these passages which have reference to something other than the indwelling of the Holy Spirit, why does he have trouble understanding that this same usage is employed by the word of God when it speaks of the indwelling of the Holy Spirit? It is simply indicating that we have entered a relationship of spiritual communion or fellowship with the Holy Spirit (2 Cor. 13:14), even as we have entered into a relationship with God the Father and God the Son. The phrase has absolutely nothing to do with geographical location when the Scriptures speak of the indwelling of the Holy Spirit any more than it has to do with geographical location when it speaks of the indwelling of the Father and Son.

Guardian of Truth XXVII: 6, pp. 162, 179-182
March 17, 1983

By S. Leonard Tyler

This is a penetrating, demanding and heart-rending question. One can not over emphasize its importance for the right answer leads to life but the wrong answer leads to death. Notwithstanding, for one to feel the soul-searching impact, he must accept some inevitable facts respecting man.

We are living in a material-oriented world where man is relegated to, at best, only a species of highly developed animal with no more hope of life after death than a pig. Therefore, many people are robbed of the very basic essentials for a true understanding of man’s worth. Let us consider some of these facts.

Fact Number 1: Man is an immortal being.

Man is a physical-spiritual being, in his earthly relationship (Gen. 1:27; 2:7; Eccl. 12:7; 1 Cor. 15:16-20; 2 Cor. 5:3-4). The physical body returns to dust and the spirit returns to God after death (Jas. 2:26). The spiritual man shall live somewhere in the eternal realm after death (Matt. 25:46). The mortal body is an “earthly house” and shall be dissolved but the spiritual is accountable to God (2 Cor. 5:1, 10; 1 Cor. 15:53-58). “It is appointed unto man once to die; then the judgment” (Heb. 9:27). If and when one comes to understand that he is an immortal being, the after-death life becomes a reality and takes precedence over all the physical, perishable possessions – even aver one’s own body (Matt. 6:25; 10:28, 37-39; 16:26).

Job asked, “If a man die, shall he live again?” (Job 14:14). Jesus answers, “I am the resurrection, and life: he that believeth in me, though he were dead, yet shall he live” (John 11:25). The purpose for the Inspired Word of God is to give hope and direct one in preparation for the life after death (2 Cor. 5:1-10; 1 Thess. 4:13-18; 1 Cor. 15:16-20). There is – in reality – a resurrection or there is no purpose for the gospel of Christ (1Cor. 15:53-58).

Fact Number 2: Man is a free moral agent.

Man is a free moral agent, capable, accountable, and responsible for his own life (Rom. 1:5-11; Rom. 6:16). Paul wrote to the Galatians, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. . .” (Gal. 6:7-8). One has a choice to make, as Joshua called upon Israel, “Choose ye this day whom ye will serve. . .” (Josh. 24:15). Elijah also asked, “How long halt ye between two opinions? If the Lord be God, follow Him, but if Baal, then follow him” (1 Kings 19:21). Moses explained to Israel, that God “set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live” (Deut. 30:19).

Free will is the capability and responsibility of self-determination, considering and choosing between motives, for the life one lives. In our study, the choice is: the broad way to destruction, or the strait and narrow way to life (Matt. 7:13-14).

Fact Number 3: One must be conscious that he is lost and why.

One must be conscious that he is lost, to be concerned with being saved. If one feels that he is pleasing to God, he will be content. A false feeling is very deceitful (Rom. 7:7-13). But when one comes face to face with the fact that he is lost, he will want to know, “Why?”

Is the “why” important? Think! If one believes that he is born guilty of the “Adamic sin,” that he is depraved and evil because of sin inherited at birth, and that he can think or do nothing good or bad to effect his own eternal destiny, within his own thinking he is a victim of Divine Providence. Such understanding will destroy every ounce of interest in, “What must I do to be saved?”

One is lost because he sins and he is responsible for it (Rom. 3:10, 23; 6:16; 1 John 3:7-8). “The soul that sinneth, it shall die.” The son shall not inherit the sin of the father, neither shall the father inherit the sin of the son. Each bears the responsibility for his own life (Ezek. 18:20).

Sin is rebellion against God, whether through omission or commission. “Sin is lawlessness” (1 John 3:4). When one commits sin through lust or fails to obey God’s instructions, he is guilty (Jas. 1:13-15; 4:17). The guilt of sin brings condemnation (Matt. 7:23; 2 Thess. 1:7-8). “Your iniquities have separated between you and your God and your sins have hid his face from you, that he will not hear” (Isa. 59:2). Since one is lost because he commits sin through lust, he can be saved through faith by turning from sin and obeying God’s will (Rom. 1:5; 16:26; Heb. 5:9).

Fact Number 4: God would have all men to be saved.

“God, our Savior. . . would have all men to be saved, and come to the knowledge of the truth” (1 Tim. 2:4). Thus God gave His only begotten Son, in a sacrificial death, to procure the way of salvation – for “without shedding of blood is no remission” (John 3:16-17; Rom. 5:8; Heb. 9:22). Jesus was born of woman, lived a perfect life, and yielded Himself unto death that He might accomplish the Father’s will for man’s salvation, without violating His Divine Justice. Truly, it was “the just for the unjust that he might bring us to God” (1 Pet. 3:18; Gal. 1:4). This culminated in the death, burial, resurrection, and ascension of Christ (Acts 2:29-36; 1 Pet. 2:24-25). Paul wrote, “Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places. . .,” and proclaims these facts basic to the gospel of Christ (Eph. 1:20-23; 1 Cor. 15:1-4).

Jesus, the Son of God, has all authority and speaks for His Father (Matt. 2:18; Heb. 1:1-2). He is the Savior and only Mediator between God and man (Acts 2:36; 1 Tim. 2:3-6; 4:10; Heb. 9:15; 12:24). In fact, He is “the fulness of the Godhead bodily” (Col. 2:9).

In Christ, one is reconciled to God, a partaker of the divine nature, and has access to all spiritual blessings (Eph. 1:3, 7; 2:13-16; 2 Cor. 5:17-21; 2 Pet. 1:3-4). Today, man is invited to enjoy all of these blessings in Christ, “Who hath abolished death, and hath brought life and immortality to light through the gospel. . .” (2 Tim. 2:8-11). He is indeed, “the Lamb of God that taketh away the sin of the world” (John 1:29).

“What Must I Do To Be Saved?”

If one honestly seeks the answer to this inquiry, his greatest problem is solved. He, like the Philippian jailer, can find the answer. The gospel of Christ was preached and written for that purpose (Mk. 16:15-16; John 20:30-31; 1 John 1-2:1-6).

The question is composed of two major clauses: (1) “What must I do?” demanding personal action, obedience. (2) “That I may be saved” is passive with two concerns: (a) from what? (b) by whom? These two fundamental principles are involved in every person’s salvation. There is something one “must do to. . .” and as a consequence he will . . . “be saved.”

Odd as it is, many religious teachers, when they come to the word “do, “cover it with, “I feel, I think, I dreamed, I experienced, etc.” Notwithstanding, the “do” is still there and means whatever “do” means – “to perform (an action, etc.); carry out, as to do a deed” (Webster’s New World Dictionary). The jailer’s purpose for asking his question was to learn “what act or deeds” he must perform. He was seeking to learn “what he had to do” Paul taught him; he and all his house were baptized (Acts 16:30-34).

“From what” must an alien sinner be saved? We have learned that sin separates one from God. Therefore, man must be saved from the guilt of past sins that he committed (Eph. 2:1-3; Rom. 6:17-18; Acts 2:37-42).

“By whom” must one go to be saved? Saul of Tarsus, a persecutor of Christians and “chief of sinners,” found his answer in Christ (Rom. 7:24; 8:1-4; 1 Tim. 1:15). Luke tells us, “For the Son of man is come to seek and to save that which is lost” (Luke 19:10). Christ is “the author of eternal salvation unto all them that obey him” (Heb. 5:9). Jesus “hast the words of eternal life” (John 6:68-69). If one refuses to obey Him, “To whom shall we go?” (Heb. 6:4-6; John 5:22-29).

Fact Number 5: One must choose to be saved.

“No man can serve two masters” (Matt. 6:24). Man must choose which Master he will serve – God or Satan? If one follows the desires of the flesh to fulfill the lusts and serve Satan, he will be a sinner. If one chooses to live by faith and serve God, he will be a Christian. Yes, my friend, you have a choice to make and you are responsible to both God and man for your choice (2 Thess. 1:7-9; 2 Cor. 5:10).

One can not save himself apart from the Lord (Jer. 10:23; Prov. 14:12). He cannot, of himself, even know what to do? That is why the jailer asked, “What must I do?” (2 Cor. 3:4-5; 10:5). Neither can man merit or earn salvation by doing his own thing, boastful works and his own righteousness (Tit. 3:5; Eph. 2:9). One cannot even demand that God save him in a special way; God is no respecter of persons (Acts 10:34-35; Matt. 7:21). Man cannot go to other men for salvation since they are humans and have the same needs he has. They differ in doctrine, ways, churches, and even gods, all of which are vain in God’s sight (Matt. 15:8-9, 14; Col. 2:8; 1 Pet. 2:1-3; Acts 17:22-31). Man has a definite and deciding part in his own salvation. He must accept God’s grace-provided provisions by faith (Acts 2:40; Phil. 2:12). In this way, he can be saved “by grace-through faith” (Eph. 2:8).

Jesus has the only positive and definite answer, with firm proof and assurance, to our question. He promised, “I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). He is risen and invites all: “Come unto me and I will give you rest” (1 Cor. 15:20; Matt. 11:28). Thus Jesus gives the conditions upon which He will save. He said, “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matt. 16:24). Are you willing to accept Jesus’ conditions? You can, if your faith is sufficient to trust and obey Him (Luke 6:46).

What Must One Do?

The New Testament answers this inquiry so plainly that one can easily list the acts leading to Jesus in order (John 1:12). These are not just cold, formal demands but rather provisions, privileges, and opportunities afforded by the grace of God for man’s salvation. Let us examine these acts or steps one by one.

Step Number 1: One must hear (come to an understanding of) the word.

The Inspired Word gives the evidence, substance, and assurance by which faith is produced and sustained in God, in Christ, in the Holy Spirit, in man’s needs, as well as in God’s grace and provisions for man’s salvation (Heb. 11:1; Jude 3; 2 Tim. 3:16-17; 2 Pet. 1:3-4).

Christ commissioned His apostles to go into all the world and preach, “He that believeth and is baptized shall be saved” (Mark 16:15-16). Also, “Teaching them to observe all things whatsoever I have commanded you… and lo, I am with you alway?” (Matt. 28:20). Paul declared, “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth. . .” (Rom. 1:16). “. . . the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1 Cor. 1:21). Thus the exhortation, “receive with meekness the engrafted word, which is able to save your souls” (Jas. 1:21-25). Notice the essentiality of being “doers of the word and not hearers only, deceiving your own selves.”

The Word Gives The Reasons For Believing

“Faith comes by hearing, and hearing by the word of God” (Rom. 10:17). The Holy Spirit revealed God’s way and provisions for man’s salvation through inspired men “for the obedience of faith” (Rom. 1:5; 16:26; 1 Cor. 2:10-13). John declares this to be the purpose of the written word, “These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:30-31; Jude 3). The only thing that keeps one from being saved is his lack of faith sufficient to move him to submit himself in humble obedience to the Lord (Heb. 4:2; Acts 2:41; 8:12-13; 35-38; 16:31-34).

Step Number 2. One must believe that Jesus is the Son of God.

Paul’s answer to the Philippian jailer was, “Believe on the Lord Jesus Christ, and thou shall be saved, and thy house.” This is not “faith only.” It is faith, the essential reason and motivating power, that moves one to accept Jesus as both Lord and Christ and to obey Him (John 1:12; 1 John 5:4-5). “But without faith it is impossible to please him . . . .” Jesus said, “For if ye believe not that I am he, ye shall die in your sins” (John 8:24; Heb. 11:6). He also said, “He that believeth and is baptized shall be saved” (Mark 16:15-16). James plainly states, “Even so faith, if it hath not works, is dead, being alone,” and adds, “Ye see then how that by works a man is justified, and not by faith only” (James 2:17, 20, 24). Surely, it is “faith which worketh by love” (Gal. 5:6). If one truly believes, he will seek to know, trust, and obey Jesus (Acts 2:41-42; 18:8; Rom. 6:16-18). Saving faith is not saving oneself by his own works or righteousness, but rather, submitting himself completely to the Lord to do His will (Phil. 3:8-11; Gal. 2:20).

Step Number 3: Jesus commands all men to repent (Acts 17:30; 2 Pet. 3:9).

Repentance is the turning point, changing of one’s mind from his own thinking and ways to accept God’s thinking and ways (Isa. 55:6-9). One must have sufficient faith to convict him of wrong and convince him of what is right. This induces “godly sorrow (which) worketh repentance unto salvation,” or which leads one to repent (2 Cor. 7:10). Jesus said, “I am not come to call the righteous but sinners to repentance” (Luke 5:32). Repentance is an act of faith, the changing of one’s mind or will from wrong to right, from Satan to God.

Jesus gave a good illustration in the parable of the man who had two sons “and he came to the first, and said, Son, go work to day in my vineyard.” He said, “I will not: but afterward he repented, and went” (Matt. 21:28-29). The “and went” was an action after the repentance. Repentance was the changing of mind, the result was “and went,” with the idea to work understood. Peter said, “Repent ye therefore, and be converted that your sins may be blotted out” (Acts 3:19). Repentance, then, is the making up, settling down, establishing one’s own mind in true conviction of what is the right life to life. True repentance encompasses the determination to live for Christ.

Step Number 4: With the mouth confession is made unto salvation (Rom. 10:10).

Faith is an absolute essential every step of the way to Jesus (Heb. 10:39). The confession is a public acknowledgement of one’s faith in Jesus without reservation. Jesus said, “Whosoever therefore shalt confess me before men, him will I confess also before my Father which is in heaven” (Matt. 10:32). This is the good confession Philip called upon the Eunuch to make that he might be baptized .into Jesus Christ (Acts 8:35-39).

Step Number 5: One must be baptized into Christ for remission of sins.

Why be baptized? (1) Not because water saves; (2) not because he can save himself without the Lord; and (3) not because she can do enough good works to earn salvation. There is no power in the water. One can not save himself; man does not even know what to do, much less can he do enough to earn salvation. One must commit himself to the, Lord for salvation (2 Tim. 1:12-13). He said, “He that believeth and is baptized shall be saved; he that believeth not shall be damned” (Mark 16:16). He commissioned His apostles to go into all the world and preacher the gospel: “make disciples. . . baptizing them into the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always. . .” (Matt. 28:19-20).

Peter preacher the first sermon ever preached after the commission was given. Those who heard were pricked in their heart and asked, “What shall we do?” Peter answered, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). Their repentance and baptism was for the same purpose, “unto remission of sins.” If baptism was because of salvation, then repentance was also because of salvation. Each (baptism and repentance) is an act of faith in order to the forgiveness of sins. These are commands to be obeyed. The result which is promised is remission sins.

Why be baptized? (1) To obey Christ’s teaching (Matt. 28:19-20; Mark 16:16). Those who rejected John’s baptism rejected the counsel of God (Luke 7:30); much more, those who reject Christ’s baptism reject the counsel of God (Acts 19:1-5). (2) To follow the Spirit’s teaching (1 Cor. 12:13); and (3) to obey the apostles teaching (Acts 2:38; 10:48; 18.-8; 19.-1-5; Rom. 6.-3-4; Gal. 3:27; 1 Pet. 3:21).

The New Testament’s purpose for baptism is explained in the following words: (1) “born of water and of the Spirit” (John 3:5); (2) to be “saved” (Mark 16:16); (3) “for the remission of sins” (Acts 2:38); (4) to “wash away thy sins” (Acts 22:16); (5) “baptized into Christ” (Gal. 3:26-27; Rom. 6:4); (6) “the washing of regeneration” (Titus 3:5); and Peter plainly states, (7) “Baptism doth also now save us” (1 Pet. 3:21). Baptism is emphasized by Noah’s salvation from the old world to the new. Water was a means God used to save Noah and family. Baptism is a means, an act of faith in obedience to Jesus’ command and in acceptance of the promise to save. He said, “He that believeth and is baptized shall be saved.” Do you believe Him (Luke 6:46)?

If you need more information, read the stories relating the conversions: (1) The Samaritans and Simon the Sorcerer. They heard, believed, and were baptized (Acts 8:12-13); (2) The Ethiopian Eunuch (Acts 8:30-39); (3) Cornelius and his house (Acts 10:34-35, 47-48); (4) Saul of Tarsus (Acts 9:6, 18; 22:16); (5) Lydia and her house and (6) the Philippian jailer and his house. They heard the word, believed, and were baptized (Acts 16:14-15, 25-34). What more does one need to continue serving the Lord? Faith to continue trusting and obeying Jesus our Lord and Savior (Heb. 5:8-9; 2 Thess. 1:7-9). Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matt. 7:21, 24-27). There is no other way. Will you accept the Lord’s way?

Guardian of Truth XXVII: 6, pp. 161, 182-184
March 17, 1983

By Irvin Himmel

The following was written by a noted scholar in the Presbyterian Church and tells the truth about the name Christian:

. . .It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heraldry; it is not that they stand high in courts, and among the gay, the fashionable, and the rich, that true honor is conferred on men. These are not the things that give distinction and peculiarity to the followers of the Redeemer. It is that they are Christians. This is their peculiar name; by this they are known; this at once suggests their character, their feelings, their doctrines, their hopes, their joys. This binds them all together – a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them in most important respects on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in different climes, speaking different languages, engaged in different pursuits of life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals. This name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world (Albert Barnes, commenting on Acts 11:26).

How strange it is that one would allow himself to be called a Presbyterian after acknowledging the truth about the name Christian. Indeed, the name Christian embraces all that ought to be included and excludes all that ought to be omitted. People wear religious names of human origin to designate that which they teach and practice that is not really Christian, and to distinguish themselves from others who have peculiarities that are not really Christian.

True Christianity is not hyphenated. We should all be Christians and Christians only, not Baptist-Christians, Presbyterian-Christians, Methodist-Christians, etc. The name Baptist covers what is peculiarly Baptist; the name Presbyterian covers what is distinctly Presbyterian; the name Mormon covers what is exclusively Mormon. Since the name Christian stands for all that is genuinely Christian, the wearing of human names indicates that one has accepted more than what is “of Christ.”

Let the Mormon lay aside his Mormonism, the Lutheran his Lutheranism, the Catholic his Catholicism, the Adventist his Adventism, the Methodist his Methodism, etc., and let us all take up and hold to what is manifestly “of Christ” and no more, then the name Christian will mean to us what it meant in apostolic times. Let us in fact be Christians, nothing more, nothing else, and nothing less. And let us exemplify what that worthy name implies in word and deed.

Guardian of Truth XXVII: 5, p. 147
March 3, 1983

By Raymond E. Harris

1. Alcohol is a thirty billion dollar ($30,000,000,000) a year business.

2. The liquor industry spends nine hundred million dollars ($900,000,000) for advertising yearly, mostly telling lies.

3. One of every four American teenagers is an alcoholic or problem drinker.

4. Alcohol is the number one cause of death for those between the ages of 15 and 24.

5. Alcohol is the number one cause of preventable birth defects.

6. Alcohol is the number one drug problem in America and advertising is the number one pusher.

7. Alcoholism causes an estimated loss of forty-three billion dollars ($43,000,000,000) annually to U.S. businesses due to absenteeism, failing health, welfare service cost, property damage and medical expense.

8. Sixty percent of Americans seeking treatment for depression are alcoholics.

9. The suicide rate for alcoholics is 58 times that of non drinkers.

10. Fifty percent of all fatal auto accidents (400 per week) are caused by those who have been drinking.

11. Alcoholics are seven times more likely to be divorced or separated.

12. Children of alcoholics are twice as likely to become alcoholics as those of non-drinkers.

13. Sixty five percent of all murders are committed by people who were drinking shortly before the act.

14. Sixty percent of all child abuse is committed by people who had been drinking.

Truly, “the finished product of the Brewers Art,” is seen in the poverty, disease, broken homes, wrecked lives, lost virtue, suicides, homicides and accidental deaths that result from drinking. Drunkenness is not a sickness; it is sin! Be not deceived, we will reap as we sow!

Guardian of Truth XXVII: 5, p. 146
March 3, 1983