Truth Magazine

By Keith Sharp

Again, ye have heard that it hath been said by them of old time. Thou shalt not forswear thyself, , but shalt perform unto the Lord thine oaths:

But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:

Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

Neither shalt thou swear by the head, because thou canst not make one hair white or black.

But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Matthew 5:33-37).

The problem of oaths is a perplexing one. It is a subject concerning which great extremes are both practiced and taught. All around us many of our friends, including, tragically, even little children, engage in the most frivolous and profane swearing imaginable. Opposite them are many, both of Christians and sectarians, who hold the position that it is wrong to utter an oath for any reason, even in a solemn legal or religious setting. What did Jesus teach concerning the use of oaths?

In order to comprehend the doctrine of the Master, we must understand the words he used. Three terms in Matt. 5:33-37 are of particular importance: “forswear,” “oaths,” and “swear.” To “forswear “oneself is “to swear falsely, to undo one’s swearing” (W.E. Vine, An Expository Dictionary of New Testament Words, II, 126). An “oath” is

An appeal to God in attestation of the truth of a statement or of the binding character of a promise . . . . Sometimes the appeal was to the sovereign or other sacred object (John D. Davis, Davis Dictionary of the Bible, p. 570).

To “swear” is to affirm, promise, threaten, with an oath . . . to call a person or thing as witness, to invoke (J.H. Thayer, A Greek-English Lexicon of the New Testament, p. 444).

Thus, when some crude boor exclaims “By. . ., I’m going to bash your head in!”, he has sworn or used an oath, in this case a frivolous one; thus, he is guilty of profanity, having made the name of God common. If he fails to “bash” in the head of the object of his wrath, he has forsworn himself, having failed to consummate the threat he made under oath. However, when one solemnly swears under oath in a court of law to tell the truth, he is still swearing, although he would not be guilty of profanity. The fact that he might use the term “affirm” as a substitute for the word “swear” does not alter the fact that he has sworn, since he affirmed under oath. If one were to affirm:

For God is my witness . . . that without ceasing I make mention of you always in my prayers,

he would have uttered a solemn, religious oath.

Furthermore, to understand the law of the Lord relative to oaths, one must be familiar with the Old Testament law concerning oaths and the Jewish tradition about swearing. This is because, although the statement Christ references in verse 33 is nowhere found in the Old Testament, is a fair summary of the law of Moses pertaining to oaths (cf. Lev. 19:12; Num. 30:2; Deut. 23:21-23). Also, in verses 34-36, Jesus made reference to the Jewish tradition about swearing.

Moses demanded that, in swearing, people should use the name of God rather than those of idols (Deut. 6:13-15). In swearing, they should be truthful and perform what they had sworn to do (Lev. 19:12; Num. 30;2; Deut. 23:21-23). This ordinance emphasized the importance of truthfulness and the fact that the Lord was the only true God.

Two Jewish traditions had grown up with the backing of tradition.

The first was what might be called frivolous swearing, taking an oath where no oath was necessary or proper. It had become far too common a custom to introduce a statement by saying, ‘By thy life,’ or, ‘By my head,’ or, ‘May I never see the comfort of Israel if . . . .’

The second Jewish custom was in some ways even worse than that; it might be called evasive swearing. The Jews divided oaths into two classes, those which were absolutely binding and those which were not. Any oath which contained the name of God was absolutely binding; any oath which succeeded in evading the name of God was not held to be binding. The result was that if a man swore by the name of God in any form, he would rigidly keep that oath; but if he swore by heaven, or by earth, or by Jerusalem, or by his head, he felt quite free to break that oath. The result was that evasion had been brought to a fine art (William Barclay, The Gospel of Matthew, 1, 156-157). (cf. Matthew 23:16-17)

The reference of the Master in verse 33 indicates he dealt with the law of Moses itself and the abuse not specifically condemned by the law, i.e., frivolous swearing. The mention of kinds of swearing in verses 34-36 demonstrates Christ also taught about evasive swearing. Thus, he dealt both with Moses’ law and Jewish tradition.

Does the Lord, in this sweeping prohibition, condemn even judicial oaths in a court of law and oaths taken under solemn religious situations? I do not believe so, and I believe the following considerations will substantiate this position. God himself has sworn by himself (Heb. 3:11, 18; 6:13; 7:21). It is our highest goal to be like God (2 Peter 1:4), for His character is moral perfection (Matt. 5:48). Also, Jesus Christ Himself, the very propounder of this law concerning oaths, took a solemn judicial oath when he testified before the Jewish council (Matt. 26:63-64; “Adjure” means “to demand testimony under oath” Thayer, p. 453). Certainly Christ is our example of conduct (1 Peter 2:21; Luke 6:40) as the revelation in His own person of the Father, so far as His character is concerned (John 14:7-11). The angel of God who appeared to John made a solemn religious oath (Rev. 10:5-6). The apostle Paul made several oaths of a serious, spiritual nature (Rom. 1:9; 2 Cor. 1:23; Gal. 1:20; Phil. 1:8), and He is our example of conduct (1 Cor. 4:16; 11:1; Phil. 3:17; 4:9; 2 Thess. 3:7, 9).

To understand the Lord’s prohibition, we must realize its context. For example, in 2 Cor. 5:18 Paul declared, “All things are of God.” Does this mean everything imaginable, including sin, emanates from God? No! The context is of the plan of human redemption, and the apostle was simply affirming that the entirety of that scheme of salvation originated with God.

Even so, “swear not at all” is limited by the context. Swearing is absolutely prohibited under the conditions described in the context. The Old Testament allowed frivolous swearing (verse 33), so long as God’s name was used and the oaths was kept. Jewish tradition approved evasive swearing (verses 34-36), as long as the Lord’s name was not employed. Thus, the Lord condemned frivilous oaths and evasive oaths, but he did not forbid solemn and truthful judicial oaths or religious oaths.

Two great principles stand behind the Master’s doctrine here. The Christian must maintain a high and solemn regard for truth and never use any excuse to lie (Eph. 4:25). Futhermore, he must hold the name of God in the most profound reverence and never use it lightly, thus profaning that high and holy name (Heb. 12:28-29; Rev. 4:8, 11).

Each of these principles should be deeply rooted in the heart of every Christian and bear acceptable fruit in his life. In cultivating the beautiful fruit of honesty and reverence toward God in our speech, we will eradicate the weeds of profanity (frivolous swearing), conversational oaths and lies.

Why did the Lord thus prohibit swearing? The Master gives two reasons. All oaths, ultimately, involve God and are, therefore, just as binding as one in which God’s name is specifically mentioned (verses 34-36). The four categories Jesus mentioned encompass anything a Jew would call to witness. They include the spiritual, natural, national and personal spheres. An oath by heaven involved God because it is His throne (cf. Matthew 23:22). An oath by the earth involved the Father because it is His footstool (cf. Isa. 66:1). An oath by Jerusalem involved God, since it was in a special way His own city (cf. Psalm 48). Even an oath by one’s own head involved God. To swear by one’s own head is to swear by one’s life. Our lives and even their conditions, including the aging process (black or white hair), is in God’s hands. No matter by what one swears God is involved. To swear frivolously by anything is to profane God. To swear falsely by anything is to lie against God.

Another reason we should not so swear is that such swearing “cometh of evil” (verse 37; “is of the evil one” -American Standard Version; cf. James 5:12). Satan is the father of lies and liars (Gen. 3:1-4; John 8:44; Acts 5:3), and to swear falsely is to follow Satan. Furthermore, when the devil denied God’s word and accused the Lord of bad motives (Gen. 3:4-5), he became the first to profane God. Thus, those who use profanity are following Satan.

What does profane and false swearing do for any one? It does not cause them to be any more believed. One who would violate the law of the Lord concerning oaths would also transgress his commands pertaining to lies. It does not cause a person to be any more highly thought of. Even people of the world generally agree that swearing is boorish and ill-mannered. Profane and false swearing never helped any one, but only causes further trouble and disgust. It seems that, upon all the hooks with which Satan catches men to their destruction, he has placed a bait, except the hook of false and profane swearing. Swearing is the empty hook with which Satan catches men. Only a fool is so caught!

The solution of this problem lies in the heart. Truth and reverence for God should be so firmly enthroned in the heart that they reign supreme in our daily conversations. One with such an attitude will be so truthful that people will accept his simple “yes” or “no” as better than a signed bond or a thousand oaths. Of him it will be said, “His word is his bond.” His proven character will be the strongest possible affirmation of the verity of his words.

Just speak the truth always and shun profane and false swearing. Anything other than this is of Satan.

Truth Magazine XXIII: 28, pp. 453-455
July 19, 1979

By Mike Willis

In our previous articles, we have shown (1) man’s need of salvation because of the sins which he has committed which left him dead in trespasses and sins, (2) God’s grace in sending His Son Jesus to die for our sins, and (3) grace to be conditional and that conditions do not nullify grace. We are now prepared to consider faith as a condition for receiving grace.

How Faith Comes

For by grace are ye saved through faith; and that not of yourselves it is the gift of God: not of works, lest any man should boast (2:8-9).

Calvinists who expound this passage teach that faith is the gift of God. They deny that faith is able to be produced by the preaching of God’s word, stating instead that it is given to the elect as a free gift of God. They argue that the manifestation of faith is evidence of regeneration rather than the condition for receiving regeneration. In order to support this doctrine, they generally appeal to this passage: “for by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” In their exegesis, they make faith the antecedent of the pronoun that.

That might sound good to a person who is simply studying the English text but it will not stand up to the person who is studying the Greek text. A simple rule of sentence structure in Greek ‘is that the pronoun must agree with its antecedent in number, gender and case. This poses a problem for those who would hold that “faith” is the antecedent of the pronoun “that.” Faith (pistis) is a feminine noun; that (touto) is a neuter pronoun. Hence, the text makes it absolutely impossible for this verse to be saying that “faith is the gift of God.” Rather, the pronoun refers to salvation; it is not earned by man but is given to man (conditionally) as a gift of God.

Having noticed how faith does not come, let us now see how faith does come.

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But 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 (Jn. 20:30-31).

How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For, Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God (Rom. 10:14-17).

And he said unto them, Go ye into all the world, and preach the gospel to every creature, he that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mk. 16:15-16).

Neither pray I for these alone, but for them also which shall believe on me through their word (Jn. 17:20).

And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the world of the gospel, and believe (Acts 15:7).

And it came to pass in Iconium that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed (Acts 14:1).

But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women (Acts 8:12).

These verses show the connection between the gospel and faith. The gospel is used to produce faith. When men read, they can believe. The order of faith is simple: fact, testimony, and belief. The human mind hears the facts through someone’s testimony; he then examines them to ascertain whether the testimony is sufficient to establish the fact that has been related. If it is, he believes; if it is not, he disbelieves. Consequently, we read, “For with the heart man believeth unto righteousness . . .” (Rom. 10:9). The act of believing is an activity of man.

Hence, faith comes by the hearing of the word of God. It is not something given irresistibly by God but is something which man wills or does not will to do.

By Faith: Man’s Part

The usage of the word “faith” in Eph. 2:8-9 is not that which “faith only” preachers imagine. Paul stated, “By grace are ye saved through faith.” Just as “grace” is used to include all of God’s activities in the salvation of man, “faith” is used to include all of man’s activities in obtaining God’s free gift. “Grace,” therefore, includes the eternal plan of God to send His Son, the incarnation of Jesus, the life of Jesus, the atonement on Calvary, the resurrection, the ascension, and the coronation of the sinless Son of God; it also includes the sending of the Holy Spirit to guide the apostles in all truth in revealing to man the gospel.

Faith includes the “obedience of faith” (Rom. 1:5; 16:26). In the Theological Dictionary of the New Testament, this aspect of faith was described as follows:

b. As to obey. The fact that “to believe” is “to obey,” as in the OP . . ., is particularly emphasized in Heb. 11. Here the pisteuein (to believe -mw) of OT characters has in some instances the more or less explicit sense of obedience. How naturally pisteuein includes obeying may be seen from the use of peithesthai (to obey mw) rather then pisteuein for receiving the Christian message . . . . Unbelief can be denoted not merely be apistein but also by apeithein . . . . Paul is particular stresses the element of obedience in faith. For him pistis (faith – mw) is indeed hupaloe (obedience – mw), as comparison of R. 1:8; 1 Th. 1:8 with R. 15:18; 16:19, or 2 Cor. 10:5f. with 10:15, shows. Faith is for Paul hupakouein to euaggelio (to obey the gospel), R. 10:16. To refuse to believe is not to obey the righteousness which the Gospel offers for faith (Vol. VI, pp. 205-206).

Notice that this work has perceived exactly what we have been stating in debates for years. Faith is used in such a way as to include obedience. Here are some passages which show that faith is used in this comprehensive sense:

He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him (Jn. 3:36 — NASB).

And it came about that in lconium they entered the synagogue of the Jews together, and spoke in such a manner that a great multitude believed, both of Jews and of Greeks. But the Jews who disbelieved (the marginal reading is disobeyed; it more accurately translated apeithesantes than does disbelieved) stirred up the minds of the Gentiles, and embittered them against the brethren (Acts 14:1-2).

Hence, salvation through faith is not a thirty-second cousin to salvation by “faith only.” Rather, the faith here intended is the firm persuasion to devote one’s life in obedience to the Lord.

Faith And Baptism

That the Ephesians were buried with Christ in baptism in order to receive their salvation is evident from two sources (1) an examination of the text in Eph. 2:10 and (2) a study of Acts 19:1-5 in which their conversion is recorded. First of all, let us notice what this text states:

Even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved;), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus (2:5-6).

Notice that this passage speaks of one who was dead in sin but raised up with Christ. Surely anyone familiar with the book of Romans can see the similarities in this passage and Romans 6:3-4. There Paul wrote, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in-the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom. 6:3-6).

Notice that in both places, the man that is dead in sin is buried and raised up to walk in newness of life (in Ephesians, it is “quicken,” to make alive). This occurs in baptism, according to Rom. 6:3-4. It is in baptism that we are united with Christ in death; it is in baptism that we are united with him in the resurrection.

This understanding of Eph. 2:5-6 harmonizes perfectly with Acts 19:1-5. There, Luke records the conversion of the disciples of John the Baptist to Christ. He taught them about the Christ and baptized them into Christ (v. 5). Hence, we see that salvation by grace through faith includes baptism. This should not surprise us. Jesus said, “He that believeth and is baptized shall be saved . . . .” (Mk. 16:16). Saved by what means? Saved by works? Obviously not! Jesus did not teach that anyone could be saved by works. Rather, He is teaching that the man who believes the gospel and is baptized shall be saved by grace!

Conclusion

Salvation by grace through faith is conditional salvation. Faith is not something irresistibly given to man by God. Rather, it is the response of man to the testimony about facts. It is used in this verse in a comprehensive sense, in the same way as grace is used, to designate all that man must do to obtain God’s grace. By summary fashion, we simply state that man is saved by grace through faith when he believes the gospel of Jesus Christ, resolves in his heart to turn from a life of sin and submit to the Lord’s commandments (repentance), confesses his faith before men, and is buried with Christ in baptism for the remission of his sins. Next week, we shall conclude this series of articles by demonstrating that salvation by grace through faith demands that one walk in the commandments of God.

Truth Magazine XXIII: 28, pp. 451-453
July 19, 1979

By Pat Higgins

The popular concept of freedom is to be able to do as one pleases, with no responsibilities, no restraints, no rules. The “hippies,” the “flower people” and others of that era practiced their version of freedom. The youth of our nation are even now being caught up in a quest for freedom that has left very few families untroubled. They want to answer to no one, have no supervision of any kind, and be accountable to no higher authority than themselves.

This “freedom binge” has affected all areas. There are those who picket for freedom to go naked on the beaches; those who insist on (and gain) the freedom to print and distribute pornographic materials; those who demand freedom of speech even in the media, no matter how vulgar and distasteful they may become. And on and on it goes!

Is this really being “free”? Of course not. One person cannot rightly have freedom at the expense of another. In a free society the privileges of liberty are extended equally to all. So how is a man free? Strictly speaking, he is free only so long as he is obedient! Consider this: a citizen of the United States can enjoy his freedom only so long as he obeys the laws of the land. In what way, then, is he free if he must be obedient? He is free from punishment, from imprisonment, from unjust treatment. He is not free to do as he pleases, with no concern for those round about him. He has liberty only within the limitations of the law. Compliance within those limitations qualifies him to partake of privileges enjoyed only by a law-abiding citizen, such as the right to vote, the right to pursue a career of his choosing, etc. Freedom is conditional.

Likewise, spiritually, we have freedom through the gospel of Christ. Jesus said, “And ye shall know the truth and the truth shall make you free” (Jn. 8:32). This is not freedom to do as we please under the guise of religion, for Paul said, “But take heed lest by any means this liberty of yours become a stumbling block to them that are weak” (1 Cor. 8:9). He further states “. . . use not liberty for an occasion to the flesh, but by love serve one another” (Gal. 5:13). Peter tells us not to use our ” . . . liberty for a cloak of maliciousness” (1 Pet. 2:16).

In what way does the truth of the gospel make a man free? Through obedience to the perfect law of liberty, man gained freedom from the bondage of the Law of Moses (Gal. 5:1; Rom. 8:2); from the displeasure of God by way of right living (Rom. 2:6-11); from sin and the condemnation thereof (Rom. 6:18, 22, 23). A faithful child of God is free from anxiety (Mt. 6:33, 34); from the cares of this world (Phil. 4:6, 7; 2 Cor. 4:16-18); from fear of what any man can do to him (Mt. 10:28; Rom. 8:31).

Spiritual freedom, this perfect law of liberty, does not give one the right to set up his own system of worship (Rom. 10:1-3; Mt. 15:9, 10), or to reject the inspired word of God, either by adding to or taking from (Rev. 22:18, 19; Jn. 12:48). A man has liberty only within the set limitations of the law of God as revealed in the New Testament (2 Tim. 3:16, 17; 1 Jn. 9-11). Compliance within these limitations permits one to partake of certain blessings that only the-obedient can enjoy. He is free to be called a child of God, ‘a joint-heir with Christ (Rom. 8:14-16); he has freedom to approach the Father in prayer (Phil. 4:6); he is, free to enjoy all spiritual blessings in Christ (Eph. 1:1-3).

A faithful Christian, a citizen, in the kingdom of God, is free from the threat of eternal punishment (2 Thess. 1:7-9) and free to enjoy an abundance of blessings on this earth and the promise of ever being with the Lord in heaven (Mk. 10:28-30; 1 Thess. 4:13-18).

Truth Magazine XXIII: 28, p. 450
July 19, 1979

By Jeff Szabo

The account of Saul, the great persecutor of the church, is one of the most interesting accounts found in the New Testament. We see a man persecuting the church with all of his might, totally committed to this cause, and then converted, turning around 180 degrees, teaching Christ – a man’s teaching he had hoped to destroy.

Saul’s change was a drastic one. A man strongly entrenched in his own religion, believing it strongly enough to defend it physically and mentally. He had letters to do so from the high priest; he had authority to bind all followers of “the way” and bring them into Jerusalem.

This was his goal as he journeyed toward Damascus. Then his life made a sudden and dramatic turn – a turn that would lead him on another journey; a journey in which he would be teaching against all that he had stood for in the past; a journey that would bring him much hardship and pain and consume his total life. This journey would also ultimately lead to his death at the hands of his oppressors.

Saul saw many things on that journey to Damascus. Saul (known after his conversion as the apostle Paul) changed because of what he saw and understood on that journey. Today, I want to look at some of the things he saw and show you, by God’s word, that every person can understand these things exactly as Saul did by opening his heart to the will of God.

1. Saul Saw That Jesus and the Church Were Inseparable. We do not read of Saul persecuting Jesus, but the church (Acts 8:1-4). Jesus had already died in the flesh and been raised from the dead. But, Jesus said, “I am Jesus whom you are persecuting” (Acts 9:4, 5).

We know that Jesus saves us (John 8:24; Acts 4:12). We are reconciled to God by Christ (2 Cor. 5:20). But, we are reconciled in one body (Eph. 2:16) and the body is the church (Col. 1:18). Since we are reconciled in Christ and reconciled in the body and the body is the church, we are then reconciled to God in the church.

Christians are the body of Christ, many members yet one body (Rom. 12:4, 5). They are governed by one head, Christ (Eph. 1:22, 23). Christians are all of the one faith (Eph. 4:5), not members of the faiths as the religious world teaches, but individuals making up one body (one church) (1 Cor. 12:27). The many members are not the many denominations controlled by many heads which teach contradictory doctrines. God is not the author of confusion (1 Cor. 14:33). All denominations teach that they are of Christ but, the Bible teaches of one church (Matt. 16:18), one body (Col. 1:18), and one head, Christ (Eph. 1:22, 23). The body will only be directed by the will of Christ, its head, as our body will only be directed by the will of our head.

The church is Christ’s body as the Bible plainly teaches and is singular in nature. The saved were added to it (Acts 2:47) and reconciled in it. Those outside of the church were aliens to God and without hope (Eph. 2:11-13). But, those in it were fellow citizens and those of God’s household, the church (Eph. 2:18-20; 1 Tim. 3:15).

2. Saul Saw That One Could Not Follow His Conscience Safely In Matters of Religion. Many today teach that it does not matter what you believe; that if you follow your conscience, you will still go to heaven. Yet, these people will not follow their conscience in all matters of secular life. They will follow maps on trips and take medicine, not by their own conscience; but, by the exact instructions prescribed by the physician, etc. God created both the natural and spiritual laws and they must both be followed to the letter.

Saul persecuted the church and consented to the death of Stephen (Acts 7:58-60; Acts 8:1-3). He thought he was right, religiously and morally, by doing so. He would use threats and murder to accomplish his task (Acts 9:1). Saul thought he was with God, as Jesus had taught many would think (John 16:2). But Saul was wrong. Christ’s teaching was from God (2 John 2:23), because Christ is God (Matt. 1:23). Saul was against the Father, being against the Son (Matt. 12:30); but, Saul thought that he was right (Acts 26:9-11) and his conscience had not bothered him (Acts 23:1).

Many religious people are of this attitude today. They think they can do many things in the name of religion; even when God, through His word, opposes their actions. They change, add, or subtract from God’s word, ignoring His warnings of destruction by doing so (Gal. 1:6-9; 2 Thess. 1:6-9; 2 Peter 3:14-16). They would rather support their salvation on the thinking of other men than on that of Christ, the Son of the living God and the author of eternal salvation (Heb. 5:8, 9). How sad this is when His word is so easy to obey.

Saul thought his religion and practices were right. He was sincere, but still wrong. But, look at the contrast in him before and after his conversion to Christianity: “I thought” (Acts 26:9) and “I know” (2 Tim. 1:12). This is an important difference to consider when it depends on the salvation of your soul. Saul knew by the direct revelation of God (Gal. 1:11, 12). We can also know by the revelation of God, as revealed in the New Testament (2 Tim. 3:16, 17; 2 Pet. 1:2, 3).

Saul found that his conscience was not a safe guide in religion. We need to compare our thoughts to God’s word, and if they are wrong, we should change as Saul did.

3. Saul Saw That Obedience Was Necessary For Salvation (Acts 9: 6) – We Must Work the Works of God. Many teach that one is saved at the point of believing. Their definition of believing is the mental acknowledgment that Jesus is the Son of God.

We can recognize by the scriptures that accepting Jesus as the Son of God is required. But, the Bible in no way teaches that one is saved at the point of “faith only.” It is also strange that these false teachers say that if you believe you are saved; but, then they also require the person to repent and confess Christ. “Faith only” excludes anything else. If you are saved by faith only, repentance, confession and even grace are not needed because “only” excludes everything else! They do not recognize the true meaning of Bible faith.

Mental acknowledgment of Jesus is not enough. We read in James 2:19, that by believing in God we do well; but, that the demons also believe and believe so strongly that they tremble. Ask yourself, “Will the demons be saved?” They believe! The Bible clearly points this out! The chief rulers of the Jews believed in John 12:42, 43; but, they would not confess him lest they be put out of the synagogue. They loved the praises of men rather than the praises of God. Is that a saving faith? As we can plainly see by these passages, mental acknowledgment alone is not enough.

Saul, in Acts 9:6 was told, “but rise, and enter the city, and it shall be told you what you must do.” Saul obeyed and became the servant of Christ (Phil. 1:1), doing what Christ told him to do. A servant of God, though unprofitable, does what the master commands (Luke 17:10). He does the work of the master, not the works of himself that he can boast about (Eph. 2:8-10). Belief in God is not a work of man, but a work of God (John 6:28, 29). If you are not saved by doing any works as some religious teachers teach, then you do not need to believe because belief is a work as John 6:28, 29 plainly teaches. And if this is true, God is a liar because he told us that we must believe or die in our sins (John 8:24).

True faith is a working active faith (James 2:14-26). It is a trust in God that if we do what he says, we will gain heaven (Heb. 11:1). Men of old gained approval by it (Heb. 11:2). They gained approval by trusting God and accomplishing what he told them to do. Read the whole chapter of Hebrews 11 and see if this is not true. Faith comes by hearing the word of God (Rom. 10:17). Keeping the words of Jesus truly makes us His disciples (John 8:31). We show our love for Him by keeping His commandments (John 14:15). If we keep His words we will never see death (John 8:51) because He is the author of eternal salvation to all those that obey him (Heb. 5:8, 9).

Saul was told to go into the city, (Acts 9:6). He went. He was to be a witness of what he saw and heard (Acts 22:15) and to bear the name of Jesus to the Gentiles (Acts 9:15). He went, but not before he was told to be baptized to wash away his sins (Acts 22:16). He did what God commanded (Acts 9:18). His working faith, by doing the will of God, saved him (2 Tim. 4:6-8). Yes, Saul saw that obedience was necessary for salvation.

4. Saul Saw That He Could Not Pray Through For Salvation. The idea of praying through for salvation is totally foreign to God’s word. As we have seen, Saul was told to go into the city, and there he would be told what to do (Acts 9:6). Saul went and prayed, not eating or drinking for three days (Acts 9:9-11). He was never told to pray through or even pray. He was told to wait and then he would be told what to do. The preacher, Anaias, told him what to do (Acts 22:11), and Saul did it (Acts 9:18).

If anyone was able to pray through, Saul would have been! He had been chosen by God (Acts 9:15). But, he did not pray through. And if he could have, what would he have prayed for? And what should any alien sinner pray for?

(1) Not for God to love him (John 3:16).

(2) Not for spiritual light and understanding (Psa. 119:130).

(3) Not for the Spirit (John 14:16, 17).

(4) Not for Christ to come unto him (Matt. 11:28).

(5) Not for God to be reconciled to him (2 Cor. 5:20).

(6) Not for grace (Titus 2:11).

(7) Not for pardon (Isa. 55:7).

(8) Not for conversion (Psa. 19:7).

(9) Not for salvation or saving power (Acts 11:14; James 1:12; Rom. 1:16).

(10) Not for a new birth or to purify their souls (1 Pet. 1:22, 23).

(11) Not for God to purify their hearts (Acts 15:9).

(12) Not for freedom from sin (Rom. 6:17).

(13) Not for God to accept him (Acts 10:35).

(14) Not for remission of sins (Acts 2:38).

(15) Not to be made clean (John 15:3).

(16) Not for repentance (Acts 17:30).

(17) Not for mercy for (Prov. 28:13).

(18) Not for God to be willing to save him (2 Pet. 3:9; Ezek. 18:32).

In fact, should an alien sinner pray at all? Read John 9:31; Prov. 1:24-28.

Prayer must come in faith (Col. 3:17). Faith comes by hearing the word of God (Rom. 10:17) and walking by it is saving faith (Heb. 5:8, 9). God’s word will save (Rom. 1:16) and is all sufficient to do so (2 Tim. 3:16, 17; 2 Pet. 1:3). Saul did not receive salvation by prayer, but heeded the word of the gospel, “And why do you delay? Arise and be baptized and wash away thy sins, calling on the name of the Lord” (Acts 22:16).

5. Saul Saw That Baptism Was Essential For Salvation. Many people today do not see what Saul saw concerning baptism. As we know, Saul was physically blinded and saw a miraculous vision. The Lord told Anaias that Saul had been chosen by Him (Acts 22:14, 15). However, still Saul was commanded to be baptized (Acts 22:16) and obeyed (Acts 9:18).

A miracle never saved a man’s soul in the New Testament age. Receiving the Holy Spirit miraculously never saved a man’s soul. Saul was chosen (the reason for the vision) and was still commanded to be baptized by the preacher Ananias.

Many today teach that Saul was saved when he saw the vision. Being saved constitutes forgiveness of sins. If this was true, then why was he told to not delay and arise and be baptized to wash away his sins, calling on the name of the Lord (Acts 22:16)? If he was saved on the road to Damascus, why was it necessary for him to be baptized to wash away his sins? I asked that question to a Baptist preacher who teaches that false idea; he said he did not know! No, Saul was not saved on the road to Damascus when he saw the vision. He was saved after he obeyed the voice of the Lord spoken by Ananias (Acts 22:16).

The house of Cornelius received the pouring out of the Holy Spirit (Acts 10:44, 45). Yet, they were commanded to be baptized with water by the Apostle Peter (Acts 10:47, 48). Peter also said baptism also saves us (one of many things including blood, hope, grace through faith, etc). And how did these people show their belief? They responded to the gospel and part of that response was baptism. They responded to Peter’s command in Acts 2:38. Those who gladly received the word were baptized in Acts 2:40.

Paul taught on his journeys what he learned about baptism. In Acts 16:14, 15, we read that Lydia responded to Paul’s teaching by being baptized.

The jailor in Acts 16 was told to believe in the Lord Jesus and he and his household would be saved. How did they believe? Was it just mental acknowledgment? Read Acts 16:30-34. He washed their stripes (repentance) and he and his whole household were baptized, having believed in God with his whole household (v. 34).

Paul taught the same in his epistles, “For you are all sons of God through faith in Christ Jesus, For all of you who were baptized into, Christ have clothed yourselves with Christ” (Gal. 3:26, 27).

We are to declare the whole purpose (council) of God (Acts 20:27). Part of that purpose is baptism. Jesus said, “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned” (Mk. 16:16). To teach he that believes and is not baptized shall be saved is plainly contrary to the teaching of Jesus. Why do you not do as Saul did? “Arise and be baptized and wash away thy sins, calling on the name of the Lord.”

Paul saw many things on that trip to Damascus. 1 believe that you can see the plainness of the teachings of God on these subjects. We can determine God’s will on every subject by opening our bibles, God’s word, and studying what he wants of us; and, with an honest ear we will obey God rather than man (Acts 5:29).

“And I saw the dead, the great and the small, standing before the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death an Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. And death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life was cast into the lake of fire” (Rev. 20:12-15.).

Truth Magazine XXIII: 27, pp. 444-446
July 12, 1979