Truth Magazine

By Cecil Willis

Our lesson this week is stated in the form of a question. It is “What must I do to be saved?” This is perhaps the most important question that an individual ever asks in his life, and yet one that is answered by more conflicting, and contradicting answers than any other single question.

In answering this all important question, it is not a matter of what one might think he ought to be required to do to inherit eternal life. The answer to this great query rises far above mere speculation and opinion. The truthfulness or the falsity of the answer given to the question, “What must I do to be saved?” will determine both the destiny of the inquirer and he who replies. Therefore, one must be positive that this question is answered with the same answer with which inspired preachers answered it. In spite of the claims to the contrary, no man today is inspired, and therefore it is absolutely unimportant as to what answer any individual might think should be given in reply to the question. The important point is, what does the Bible teach that one must do?

We are not the first to ask what we must do in order to receive the forgiveness of our sins. This specific question is propounded a number of times, several of which are recorded in the Scriptures. So in order to find what we must do in order to have our sins forgiven, we should open our Bibles, turn to the places in the Scriptures where the question in which we are interested was asked, and then very plainly and calmly read the inspired teacher’s answer. This should solve the enigma beyond any dispute.

A Philippian Jailer

First, let us turn to Acts 16, for we find an honest inquirer asking what he must do in order to be saved. The apostle Paul had gone for the first time into Europe to preach the gospel of Jesus Christ. The first European city in which he preached was a city called Philippi. Paul, and Silas, one of his helpers in the gospel, had gone into this city. There they chanced to see a young maiden who was possessed by a spirit of divination. Certain men were using this maiden to make money. But Paul commanded the evil spirit to come out of her. This antagonized her masters for they saw that their hope of gain was gone. Consequently, Paul and Silas were committed to prison. After being securely put in stocks, about midnight they began singing praises unto God, and were praying in their cells. God sent a great earthquake so that the bonds were loosed, and the doors to the cells in the prison were opened. The jailer, who had been asleep, suddenly awoke, and seeing the prison doors all open, supposed that all his prisoners had escaped. The law stated that if the jailer should permit his prisoners to escape, he would forfeit his life. Therefore thinking that those committed to his charge had escaped, he drew his sword and was about to kill himself. “But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. And he called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas, and brought them out and said, Sirs, what must I do to be saved?” (Acts 16: 2830). He asked the very question that we have asked and are seeking to answer in our lesson. If any of us are to get to heaven, it is a question that we must both ask and have answered.

What was this Philippian jailer told to do in order to inherit eternal life? Paul and Silas told him to “Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.” This was the answer that was given to an unbelieving Philippian jailer. Certainly Paul would not have instructed this man to become a believer if he was already a believer. So what must an unbeliever do in order to be saved? He must become a believer. Now some people think that this is all that one has to do in order to get to heaven, and they sometimes use this very incident to prove that all a person has to do to get forgiveness is believe. But doesn’t it seem rather irrational to use a passage to prove a doctrine which it emphatically denies? Paul and Silas told this man to believe, but they did not tell him that this was all that he had to do. Read the next few verses and you will see what this man was instructed to do in order to be saved: “And they spake the work of the Lord unto him, with all that were in his house. And he took them the same hour of the night, and washed their stripes, and was baptized, he and all his, immediately. And he brought them up into his house and set food before them, and rejoiced greatly, with all his house, having believed in God” (Acts 16: 32-34). You will observe that the Jailer did not think he had done all that was required when he believed. He did two other things of which this passage tells us. He repented, for he now washed the stripes that he had been at least instrumental in inflicting, indicating that he had changed his mind and his attitude toward these two servants of Jehovah. As an unbeliever, he was commanded to believe, as a believer he was therefore instructed to repent, for he did repent. And then as a penitent believer, this sinner was told to do something else. He was baptized. Verse 33 tells us that he went even the same hour of the night and was baptized immediately. This is what the jailer had to do to be saved. The jailer asks the question with which we have entitled our lesson: What must I do to be saved? Paul answers it. You must believe, repent, and be baptized.

Regardless of whether this might be in harmony with what I had rather do, this is precisely what the Book says do. There is no way to argue around it. One can but obey it.

A Jewish Audience

But this question is asked again in the New Testament. Let us study those asking the question and the answer they received. In Acts 2 we find a record of the preaching of the first gospel sermon. On the first Pentecost following Christ’s resurrection from the dead, there gathered in Jerusalem a multitude of Jews from every nation under heaven. The Holy Spirit had been promised to the apostle, and at this time, He came, enabling these apostles to speak to this Jewish multitude in tongues which they had never learned.

On this occasion Peter was the main spokesman, and he argued logically and forcefully from the Old Testament prophecies, and from what these individuals had seen and heard that Jesus was actually the Son of God. Some in Peter’s audience had been influential in procuring Christ’s death, even so that Peter charged that “Ye” have with wicked hands crucified and slain the Lord of glory. They believed his charge and admitted their guilt. After the presentation of Peter’s forceful proof, they were persuaded that they were the actual murderers of God’s own Son.

“Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do?” (Acts 2:37). Here again we find the very question which we are seeking to answer asked. “What must we do?” These men recognized that the blood of the Son of God was on their hands. They were guilty of one of the most heinous crimes of which one could be charged. It was not a matter of convicting them of their guilt. They recognized and admitted it, but what could they do to clear themselves in God’s sight of such a great sin? Remember that Peter was not speaking to unbelievers. When Peter began preaching, perhaps they were unbelievers, but by the time the sermon was completed, they knew and believed that the one whom they had slain was God’s Son. So Peter did not tell them to believe that Jesus was the Son of God, for they already believed Him to be God’s Son. Notice what Peter told these believers. He did not tell them that they were alright now, that they had become believers. Some preachers would have told these Jews that you are already saved, for you are believers, and there is nothing else for you to do in order to get your sins forgiven. Not so with Peter. “And Peter said unto them Repent ye, and be baptized everyone of you in the name of Jesus Christ unto (or, for, K.J.V.) the remission of your sins; and ye shall receive the gift of the Holy Spirit” (Acts 2:38). They were told to do two things: repent and be baptized for the remission of their sins. You will remember that this is precisely the instructions given to the jailer. What did these Jews have to do in order to be saved? They had to believe, repent and be baptized.

A Militant Jew

There is yet another instance in which a pointed question is asked concerning what one must do in order to be saved. You will remember that Paul was not always favorable to the truth. At one time he was a very militant and violent persecutor of the church. He had done all he could to stamp out the church in the city of Jerusalem, and had even received papers authorizing him to go to Damascus to find all that he could that were Christians in order that he might bind them, punish and even kill them. While on the road to Damascus, Jesus Christ appeared to him. After Paul had fallen to the ground following the appearance of the great light, Jesus said, “Saul, Saul, why persecutest thou me?” And Paul ails vered, “Who art thou Lord?” and Jesus answered, “I am Jesus of Nazareth, whom thou persecutest.” Saul then asked, “What wilt thou have me do?” And the Lord said, “Go into Damascus and there it will be told thee what thou must do.”

So once again we are told that the question of what one must do in order to be saved is raised. Jesus told Saul that he is to go into the city of Damascus and there it will be told what he must do. You will find these details recorded in Acts 9, 22, and 26.

Saul went on into the city of Damascus. In the meantime the Lord appeared unto a preacher in Damascus, Ananias by name, and told him to speak to Paul and tell him what he must do. Remember the Lord had told Paul, while on the road, that in the city he would be told what he must do. Before we read what he was told to do, let us inquire into the condition of Paul when the preacher came to him in Damascus. He was now a believer, for the Lord had spoken to Him on the way, and Paul knew that he had been wrong in fighting against Jesus, for He was no imposter, but truly God’s Son. He had also repented, for Paul went three days with neither food nor drink. He had fasted, and even when Ananias came to him, he was praying. He was a penitent believer, so Ananias came to him and said, “The God of our fathers hath appointed thee to know his will, and to see the Righteous one, and to hear a voice from his mouth. For thou shalt be a witness for him unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name” (Acts 22:14-16). What was he told to do? Paul was commanded to be baptized to have his sins remitted. It is very plain, then what Paul did in order to be saved. Paul believed, repented and was baptized.

Conclusion

In summary, what must one do to be saved? The unbelieving Philippian jailer was told to believe on the Lord Jesus Christ, and was then taught to repent and be baptized. The believing Jews on Pentecost, were told to repent and be baptized. To the penitent believing Saul came the instruction to be baptized. These are plain teachings. One must believe Jesus Christ to be God’s Son, repent of his sins, and be baptized in order to have his sins forgiven. All of us can understand this simple procedure. I have not written what I think about this matter, but have only recorded what the Bible teaches. Those who really want to go to heaven will not try to reason around these commandments, but will be glad that they learned them, and will readily obey them. Study these passages answering this all-important question and then obey what they teach immediately!

Truth Magazine XX: 28, pp. 435-437
July 15, 1976

By Larry Ray Hafley

QUESTION:

From Maryland: “In your ‘That’s A Good Question’ column, would you give an exposition of 2 Tim. 2:25, Gal. 6:1, Col. 4:6 in relation to rebuking sin? When one is accused of being ‘harsh’ and ‘too strong’ these passages readily come to mind. How do they fit in with 2 Tim. 4:2, Tilus 1:13; 2:15?”

REPLY:

The passages in question are:

“In meekness instructing those that oppose themselves” (2 Tim. 2:25). “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1).

“Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col. 4:6).

“Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2). “Wherefore rebuke them sharply, that they may be sound in the faith” (Titus 1:13). “These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Titus 2:15).

A part of our querist’s difficulty is that he imagines reproof and rebuke are out of harmony with meekness. Meekness is not weakness. Christ was meek and gentle (2 Cor. 10:1), and his reproof and rebuke was performed sharply (Matt. 23). This is not a contradiction. Nine verses before Paul said to instruct “in meekness,” he scathingly denounced Hymanaeus and Philetus as purveyors of “profane and vain babblings” (Cf. 2 Tim. 2:16-18; and 2:24,25). In the Colossian letter there is subtle sarcasm directed at a form of Judeo-Gnosticism (Col. 1:28; 2:2, 3); yet, in this letter Paul says speech should be with grace “seasoned with salt.” Some foods require more or less salt than others. Salt has different reactions on different foods. Salt makes bland foods sharp and softens pungent tastes.

Jude says, “And of some have compassion, making a difference: And others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh” (Vss. 22, 23). Pulling one out of the fire requires quick and decisive action that may upset the one that is being snatched, but it is the spirit of compassion that impels one to pull another out. Why snatch something from the fire you care nothing about? Similarly, Paul says, “that ye may know how ye ought to answer every man.” This indirectly implies that not every man is to be answered in the same way. Some require a different approach than others. The hearer’s attitude and posture should determine the measure of our words. Jesus is a classic example of this. To some he was short and curt; to others he was more patient and deliberate. A child requires discipline of varying measures. This is determined by the seriousness of the offence and the child’s attitude. Our discipline of our children does not show lack of love if the situation demands strong punishment.

Though I am not giving an exposition of each particular text in question, one suggested by our querist has the difficulty within it. Look again at 2 Tim. 4:2–“reprove, rebuke, exhort with all longsuffering and doctrine.” Some would say that it is not possible to reprove and rebuke with longsuffering. The idea is to continue in reproof, rebuke, and exhortation and to do so with patience, longsuffering. Paul would not urge us to do the impossible.

Our attitude is to be one of meekness. “The spirit of meekness” is the attitude of meekness. “It is the quality of the man whose anger is so mastered and so controlled that be is always angry at the right time and never at the wrong time. It describes the man who is never angry at any personal wrong or insult or injury he may receive, but who is capable of righteous anger when he sees others hurt and injured” (Barclay).

To be “soft” when sharpness is needed is as big a sin as being harsh when gentleness is needed. I am not an infallible judge of temperance in word and speech. Let every man speak the truth with a pure heart. Be motivated by love for God, for truth, and for all men. The nature of your speech should then take care of itself.

Truth Magazine XX: 28, p. 434
July 15, 1976

 

EDITOR’S NOTE: In 1863, Moses E. Lard, one of the “second generation” Restoration Leaders wrote a tribute at the death of Allen Wright, another preacher of that era. Lard said “the Churches always managed to keep Brother Wright poor, very poor.” From this point Lard gave a “sermon” to the readers of his Quarterly. Speaking of the brotherhood he said,

” . . . (they) tell me they do not believe in making preachers rich. Neither do I. But, brethren, I do believe in making them comfortable, in supporting them this side of want, and in affording these faithful men the means of schooling their children well. Is this right? But why, pray, do you not believe in making preachers rich? Do you think it would hurt them? You cannot say it would; for you have never made one rich, to know. Suppose before you longer preach your doctrine with so much confidence in its truth, you test it by making at least one preacher rich. Hitherto you have kept them all poor; let us now have at least one exception to your rule. You are satisfied that it works well both ways. Preachers are not at all satisfied that you are right in what you say, neither will they be until, by making at least one of them rich you convince them that you are so. Do you think it would hurt you to be rich, or hurt your children to educate them well, and thereby enable (hem to move in genteel circles? Of course you do not. How then can you imagine that it would your preacher, or injure his children to make him rich? You tell me it would cause him to neglect his calling. But how do you know this? You have never made one rich, to have the point tested. Would making you rich cause you to neglect your calling? Why then should you think it would cause the preacher to neglect his? The closer you stick to your calling the richer you grow. Think you not, if the preacher, too, could grow daily richer by sticking to his calling, that he would not stick to it close indeed. But the difference is, that the closer you stick to your calling the richer you grow, while the closer he sticks to his the poorer he grows. Is there not something wrong. But tell me truly, faithful brother, do you preach this doctrine really believing it. Is it really so that you do not believe in making preachers rich, and that, too, because it would hurt them and cause them to neglect their calling? Or is not this a mere plea to shield your own purse? Beware” (Lard’s Quarterly, September. 1963, Volume One, pp. 37, 38).

Truth Magazine XX: 27, p. 13
July 8, 1976

By Jimmy Tuten, Jr.

There is in existence today a sacred institution purchased at the cost of the blood of Christ. That institution is the church. We dare not treat it lightly nor cast contempt upon it. The church has existed for nineteen hundred years and has grown remarkably in the past decade or so. If it continues to grow it will do so because of our loyalty to the Work. We cannot compromise what the Bible teaches abo ut the church. We must demonstrate the distinctiveness of the true church in contrast to denominational bodies. We must hold the church forth to a desperate world, a world desperate for salvation from sin. Without arrogance we proclaim it as the pillar and ground of the truth (1 Tim. 3:15).

Our up-coming generation wants us to tell it “like it is.” They are tired of hypocrisy. In the several articles that follow, this writer, on the basis of the authority of the Bible, will be presenting the nature, the work and mission of the New Testament church. Our aim is to present the unvarnished truth of God as it relates to that Divine institution. Whether people receive it or reject it, we will still govern our actions according to truth. This writer is not a man pleaser. I am a servant of Christ, charged with the responsibility of preaching the Word (2 Tim. 4:1-2). God being our helper we will “tell it like it is” so you can know the truth relating to the church of the Lord Jesus Christ.

“Church” Means “Called Out”

One cannot correctly understand the nature of the church without knowing how the term is used. However, in this writing we are more concerned with what the church is, i.e., the true idea behind the word rather than the usage of the word. If the word “church” is allowed to mean what it does mean, then many erroneous ideas of the term can be eliminated. While it does not fall within the scope of this writing to deal with the unscriptural ideas some have about the church and what it is, we do call attention to the word from which “church” comes, i.e., the Greek word ekklisia.

The word “church” is translated from ekklesia. This word is derived from kaleo, meaning “to call” and the prefix ek, meaning “out of”. Therefore, Thayer’s Greek Lexicon says that the term means “the called out.” Thayer further says that the word means “a gathering of citizens called out from their homes into some public place; an assembly” (pp. 195-196). It is used in both a secular and religious sense. In a secular sense it referred to an assembly of citizens called together by a herald for the purpose of performing legal acts. It is used in this way in Acts 19:30, 39-41. This word is applied to religion by inspiration. God’s ekklesia is the church. It is an assembly of citizens who are called by the Gospel for the purpose of glorifying God (Heb. 12:23; Phil. 3:20; 2 Thess. 2:14; Eph. 3:21). Hence, the church is the called out assembly of God. It has reference to God’s gathering, to His body politic, whether actually assembled or not. The Corinthian church was composed of people “called to be saints” (1 Cor. 1:2,9). Peter describes God’s people as “called out of darkness into his marvelous light” (1 Pet. 2:9). These “called out” ones may be actually assembled as in 1 Cor. 11:18, or simply refer to those living in a certain area (1 Cor. 1:2; Rev. 1:11).

The Church Local and Universal

The church has both a local and a universal connotation. Let us look at the universal aspect first. In this sense the church is composed of all the redeemed the world over (Acts 2:41-47; Eph. 5:23). This is a saved relationship between Deity and the individual who is saved. The writer of Hebrews refers to this as “the general assembly and the church of the firstborn . . .” (12:23). To this relationship the Lord adds the saved (Acts 2:47). The church is composed of baptized believers (1 Cor 12:13; Acts 2:41,47). The church in the universal sense has no organization on earth. Christ is the head of the church (Eph. 1:22-23). There is no earthly head. Rather than function universally the members of the body function as individuals through the local church. They do this on a collective basis. While the church is organic in character, it is wholly spiritual (Heb. 12:22). There is absolutely no legislative body or governing council with earthly headquarters in connection with the church universal. The only functioning arrangement for members of the church is the local church. We should keep in mind however that the church is not a body of local churches. It is a body of baptized individuals.

The scripturally authorized government of the church is the local church with its elders and deacons (Phil. 1:1; Acts 14:23). Regardless of its size the local collective is the largest and smallest unit of function. As an entity it has specific function, i.e., it has a mission or a work to perform. This is what makes the local church functional in nature. It therefore has organic entity. It is not just an organization, it has organization. The plural use of the church in the local sense in the New Testament demonstrates the local church’s reality and distinctiveness. “The churches of Christ salute you” (Rom. 16:16), or “churches of Judaea” (Gal. 1:22) demonstrate this point. The local church therefore has identity with reference to location (Gal. 1:2), membership (3 Jn. 9-10), and as to function (Phil. 1:1; 4:15-16). There is congregational or collective activity involved. The local church is therefore a relationship of saints who have a common faith, a common salvation and a common relationship with God. They band together in collectives for the purpose of performing tasks assigned to the church.

Understanding what the Bible teaches about the “church of the living God” is essential to our faithfulness to God. Our life in the church will be determined by our concept of it. A true concept is possible only if it coincides with God’s teaching in Divine revelation.

In this article and the ones to follow we desire to present fundamental facts relating to the church. These are presented for our study and thought. We hope to clearly present these facts so that they cannot be contested. Your alternatives are clear: either accept them or reject them. “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Tim. 3:15).

Truth Magazine XX: 27, pp. 428-439
July 8, 1976