Truth Magazine

By Jarrod Jacobs

Most all of us are familiar with the cult known as the “Jehovah’s Witnesses.” Perhaps we have been greeted by them from time to time as they canvas our area where we live. How do we as Christians respond to them? What ought our attitude be toward these people? I have had the opportunity to meet with two “Jehovah’s Witnesses” over the course of the last six weeks and have learned quite a bit about them and their beliefs. Since they terminated the studies with me, I thought it would be profitable for all our dear readers to consider the following that we might be well-equipped and “ready to give an answer” when the “Jehovah’s Witnesses” knock on our door.

What Should My Attitude Be Toward The “Jehovah’s Witnesses”?

First of all, do not be rude to them. If they knock on your door, answer and speak to them politely. This is because a rude comment or slamming the door in their face is interpreted by them to be “persecution,” and this just bolsters their conviction that they must be right because they have been “persecuted” for the Lord’s sake.

Knowing that Christians will treat others as they wish to be treated (Matt. 7:12), the next thing we must remember is that these people are lost. They are not Christians, have not been saved; they teach doctrines contrary to the gospel, therefore, they are lost in their sins (Gal. 1:6-9; Rom. 16:17). My attitude toward them needs to be an attitude that I want them to be saved from their sins. I need to take the time with them to explain what one must do to be saved. This way, their blood will not be on my hands because I missed an opportunity to teach a lost soul the truth (Ezek. 3:17-21; 33:7-9; Acts 18:6; 20:26-27). Does this mean they will listen? No, but when we explain the gospel plan of salvation to someone, it is then their responsibility to accept or reject, not ours (1 Cor. 3:6).

Do Not Let “Jehovah’s Witnesses” Run The Conversation

Once inside, they will generally wish to set up an appointment to come and study from one of their booklets. Once this date has been set, and the study begins, do not let these people run the conversation. They wish for you to read the paragraphs of their booklet, read corresponding passages, and just accept what they say. This must not be done, because much of what they teach is false. John said, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). To “try the spirits” is to “test, discern, examine” (Strong’s) the principles, or doctrines under consideration. Paul said that elders are to hold “fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince (“tell a fault, rebuke, admonish,” Strong’s) the gainsayers (“those who contradict,” NKJ, NAS)” (Tit. 1:9). Certainly people like the “Jehovah’s Witnesses” contradict many Bible truths in order to spread their doctrine. Therefore, we must not allow them to run the conversation, but we must be ready to ask questions of them, and challenge their doctrines in light of what the Bible says. In so doing, perhaps we can win them to the Lord. (It has happened before, and Lord willing, it will happen again.)
Some Doctrines Taught By the “Jehovah’s Witnesses.”

In order to better equip ourselves for meeting the “Jehovah’s Witnesses,” let us consider some of their doctrines in light of divine truth.

1. “Jehovah’s Witnesses” teach that God’s name has always been “Jehovah” and that men have always called God “Jehovah.” In fact, they seldom refer to God the Father as “Father,” or “God,” but “Jehovah.” They believe God will not hear your prayers unless you use that title.

The truth is that God has not always been known by the name “Jehovah.” God told Moses, “I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them” (Exod. 6:3). As we continue to read the Bible, we learn that God refers to himself by several names: “God Almighty,” “I AM,” “Jehovah,” “Father,” “Holy and Reverend,” etc. All of these names can rightfully be used in addressing God.

2. “Jehovah’s Witnesses” teach that Jesus was a created being, not divine (deity). In my studies with the “Jehovah’s Witnesses,” they were quite adamant that Christ is not the Son of God, but the first created, or a son of God. They said he was as high as you could get, but not divine. In fact, they said he was Michael the archangel (Jude 9; Rev. 12:7) while in Heaven, but Jesus on earth. They misused passages like Colossians 1:15 which say Christ is “the firstborn of every creature” and suggested this means that Christ was the first-one-born, hence a created being. In truth, the term “firstborn” means “first in rank, or position.” Two good examples of how “firstborn” is used by God include: (1) In Exodus 12, God said he would “pass over” those who had the blood on the doorposts and lintel (v. 22). However, when he came to the Egyptians, he “smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle” (v. 29). Now, did God simply kill the first child to be born in the house? No! It was the firstborn son (Exod. 4:23). It would not necessarily be the first child born in the family! (2) Jesus is called the “firstfruits of them that slept” (1 Cor. 15:20). Was Jesus the first one to ever rise from the dead? Of course, not!

Yet, the “Jehovah’s Witnesses” still insist that Jesus is not divine (God). Let us understand that the name given to Christ, “Immanuel,” means “God with us” (Isa. 7:14; Matt. 1:23)! The prophecies of old said that his name would be “the mighty God . . . everlasting Father” (Isa. 9:6). Jesus accepted worship (Matt. 8:2; 9:18; 14: 33), and said he and the Father were “one.” The Jews understood that he was declaring himself equal with God (John 10:33). He even took the name “I AM” — a name reserved for the Father (John 8:58; Exod. 3:14).

3. “Jehovah’s Witnesses” teach that at death the body is buried, and that is the end of things until Christ returns. They say man has no soul, but that he is a soul. They base this on a misunderstanding of Genesis 2:7 — “. . . man became a living soul.” They conveniently ignore, or skew such passages as Ecclesiastes 12:7; James 2:26; Matthew 10:28; 2 Corinthians 4:16; and 1 Thessalonians 5:23 which make clear distinctions between the body, soul, and spirit of a man.

4. “Jehovah’s Witnesses” teach many “mainstream” denominational doctrines as well. They teach that man is born in sin. They also teach that baptism is to show the world your commitment to God. Both doctrines are completely without merit. The Bible teaches that the soul that sins shall die, and that neither the father or the son is responsible for any sins but his own (Ezek. 18:4, 20; Col. 3:25). We also understand that baptism is necessary for the remission of sins (1 Pet. 3:21; Mark 16:16; Acts 22:16, 2:38). This, one cannot deny without contradicting God.

5. “Jehovah’s Witnesses” teach that our only hope is on this earth. They teach that this earth will be here forever, and when Jesus returns, he will make this world into a paradise, akin to Eden, in which the righteous will live forever. They teach that only 144,000 will go to Heaven, a misinterpretation of Revelation 14:1. It amazed me to sit and speak to people who had no hope of Heaven and didn’t care! They said they didn’t want to go, and looked forward to being here on this earth when it was “free of wicked people.”

Such foolish talk as this amazes the Bible student. The Bible says that God wants all his children with him, not just part of them (Rev. 22:17; John 14:1-3; 1 Thess. 4:16-17; Tit. 1:2; 1 Pet. 1:3-4)! I showed such passages as these to the “Jehovah’s Witnesses,” but they ignored them, and skewed passages such as Matthew 5:5 and Psalm 37:29 in an effort to say that the earth will remain eternally.

6. “Jehovah’s Witnesses” teach that their name is given by God. They will use Isaiah 43:10, and 44:8 to prove this. They will often cite Acts 1:8 for “proof” of their name in the New Testament. The problem with this is that in Isaiah (56:5; 62:6; 65:15) God promises to call his people by a “new name,” a name he would give them! This name was given in Acts 11:26 — Christian! Acts 1:8 was not speaking to all people in general. Rather, Jesus was speaking to his apostles who were about to go into all the world to preach. Therefore, we need to respect the context of this verse, and see that it was not being spoken as something which would apply to all men everywhere.

7. Besides all this, “Jehovah’s Witnesses” have their own Bible. It is called the “New World Translation” which has mistranslated and misapplied the Bible to teach their various false doctrines. When they come to your door with that particular book  (not a Bible) in their hand, be prepared! Their Bible, because it is written by men, has many errors in it, and can be used against them (Ex: Rev. 1:7-8, 17-18; 2:8; 22:6-7). The “NWT” shows Christ to be equal with God, i.e., deity, the very doctrine they reject!. We must be ready for them. In your study with them, point them to the Bible you are using and read from it.

Conclusion

This study is not exhaustive, but I wanted our dear readers to be aware of my experience. Perhaps it will be of help to you the next time a “Jehovah’s Witness” knocks. Please, do not slam the door on them, but remember their souls need to be saved. 

2155 Sunset Dr., White Bluff, Tennessee 37187

By Mark Mayberry

Introduction

In this article, let us consider the biblical term “perdition,” which is derived from the Greek word apoleia. Strong says it means “ruin or loss (physical, spiritual or eternal).” Thayer defines it as “1. actively, a destroying, utter destruction: as, of vessels; 2. passively, a perishing, ruin, destruction.”1 In particular, it has reference to “the destruction which consists in the loss of eternal life, eternal misery, perdition,” and describes “the lot of those excluded from the kingdom of God.”2 Thomas classes it as “destruction” or “loss.”3 The New Bible Dictionary says perdition is “a word employed in the NT, in the sense of ‘destruction’ and with special reference to the fate of the wicked and their loss of eternal life (Rev. 17:8, 11). . . . The Gk. word stands in direct antithesis to full and complete blessedness (souteuria).”4 

In the KJV, this word is translated “damnable (-nation), destruction, die, perdition, perish, pernicious ways, waste.” In the NASV, this word appears 17 times in 18 Bible verses (Matt. 7:13; 26:8; Mark 14:4; John 17:12; Acts 8:20; Rom. 9:22; Phil. 1:28; 3:19; 2 Thess. 2:3; 1 Tim. 6:9; Heb. 10:39; 2 Pet. 2:1, 3; 3:7, 16; Rev. 17:8, 11), where it is rendered “destruction, destructive, perdition, perish, waste, and wasted.” In the New Testament, the Greek word apoleia has application to four classes: It describes the fate of those who are covetous, those who are comfortable, those who are compromisers, and those who are cowardly. 

Perdition Awaits Those Who Are Covetous

When a woman anointed Jesus’ head with a very costly perfume, the disciples were indignant at the squandering of this valuable resource: “Why this waste [apoleia]? This perfume might have been sold for a high price and the money given to the poor.” Jesus assured them that no waste had occurred. He reminded them that the poor are ever present, but his brief ministry was quickly nearing its end. By preparing his body for burial, her actions were virtuous and memorable (Matt. 26:6-13; Mark 14:3-9). 

In John’s account of this incident (or a similar one), Judas was particularly incensed, saying, “Why was this perfume not sold for three hundred denarii and given to poor people?” Yet, these  altruistic words hid Judas’ real motivation: He was a thief. Entrusted with the money box, he had previously pilfered from it (John 12:1-8). Immediately afterwards, Judas made his unholy pact with the chief priests to betray Jesus for thirty pieces of silver (Matt. 26:14-16; Mark 14:10-11). 

Judas, the “son of perdition” was doomed to destruction for betraying Christ into the hands of his enemies (John 17:12). Though chosen as an apostle, Judas’ heart was not right with God — he was a devil (John 6:70-71). Like others who rejected the truth, Judas was more demonic than Christ-like, more compliant to temptation than resistant of it, more a son of Satan than a child of God (John 8:44-47; 13:2, 21-30). Bowing before the god of mammon, Judas sold his Master for thirty pieces of silver (Matt. 26:14-15; Zech. 11:12-13). 

A similar curse befell Simon the Sorcerer. This former occultic trick master was amazed when he observed genuine signs and miracles (Acts 8:9-13). Ignoring the real purpose of miracles (i.e., confirmation of the apostolic message), Simon viewed spiritual gifts from a different angle: “Here is a way to get rich quick!” Allowing greed to get the best of him, Simon attempted to purchase the gift of God with money. However, Peter rebuked him saying, “May your silver perish [apoleia] with you . . . You have no part or portion in this matter, for your heart is not right before God . . . Repent . . . and pray . . . For I see that you are in the gall of bitterness and in the bondage of iniquity” (Acts 8:18-24). Once again, we see the danger of covetousness: The love of money plunges men into ruin and destruction (1 Tim. 6:9-10). 

Perdition Awaits Those Who Are Comfortable

In the Sermon on the Mount, Jesus contrasted the saved and the lost. He spoke of two gates and two ways which lead, respectively, to life and death. The pathway leading to heaven is lonely, difficult, and narrow, but the thoroughfare leading to destruction (apoleia) is popular, easily traveled, and broad (Matt. 7:13-14; Luke 13:24). Looking for a way that is painless and trouble-free, many reject Christian discipleship because it is arduous and demanding. Yet, paradoxically, the yoke of Christ is easier than the way of sinners (Matt. 11:28-30; Prov. 13:15). Yet, those who follow the easy way forget there is a great day coming when all wickedness and ungodliness will be judged (2 Pet. 3:3-13; Rev. 17:8, 11). Woe unto those who are at ease in Zion (Amos 6:1-7). The Laodicean disciples were lazy, lethargic, lackadaisical, and lost. Jesus commanded, “Be zealous and repent” (Rev. 3:14-19). 

Perdition Awaits Those Who Are Compromisers

Eternal destruction awaits those who are enemies of the cross of Christ (Phil. 3:17-19). Included in this curse is the man of lawlessness, the son of perdition (2 Thess. 2:3-4). Sin is defined as rebellion against God’s rule and revelation: “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Such a spirit is evident both in the unregenerate world (Rom. 6:19) and also in apostate religions (Matt. 7:21-23). Destruction will overtake, not only the proponents of Romanism, foreshadowed in 2 Thessalonians and elsewhere, but false teachers of every variety and stripe (2 Pet. 2:1-3). Who is a false teacher? Anyone who teaches damnable heresies! Some men distort biblical doctrines that are hard to be understood; others twist teaching that is simple. Yet, those who mutilate the Scriptures — whether the milk or the meat – do so to their own destruction (apoleia) (2 Pet. 3:15-16). Blind guides bring swift destruction upon both themselves and their followers (Matt. 15:13-14). 

Perdition Awaits Those Who Are Cowardly

Calamity will overtake the cowardly (Rev. 21:8). Endurance is needed; those who shrink back do so to their own destruction (apoleia) (Heb. 10:36-39). If we are ashamed of Jesus in the presence of sinful men, he will be ashamed of us in the presence of his sinless Father (Mark 8:38). Those who confess Christ will be confessed; those who deny him will be denied (Matt. 10:32-33; 2 Tim. 2:12-13). Therefore, let us be strong and courageous (Josh. 1:6-9)!

Conclusion

In non-biblical literature, perhaps the most famous reference to perdition comes from the pen of John Milton: “Him the Almighty Power/Hurl’d headlong . . . /To bottomless perdition, there to dwell.” No more terrible fate could be imagined. Therefore, let us faithfully serve the Lord Jesus Christ, steadfastly avoiding such conduct that would endanger our eternal souls. Trusting in God who has delivered us from so great a peril of death, let us firmly set our hope on him who will yet deliver (2 Cor. 1:8-11).

1 BibleSoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary (Seattle, WA: BibleSoft & International Bible Translators, Inc., 1994), s.v. “APOLEIA,” #684.
2 The Online Bible: Thayer’s Greek Lexicon and Brown, Driver & Briggs’ Hebrew Lexicon (Seattle, WA: BibleSoft & Ontario, Canada: Woodside Bible Fellowship, 1993, 1996), s.v. “APOLEIA,” #684.
3 Thomas, Robert L., Th.D., General Editor, New American Standard Hebrew-Aramaic and Greek Dictionaries, Updated Edition (Anaheim, CA: Foundation Publications, Inc.) 1999, c1998, s.v. “APOLEIA,” #684
4 The New Bible Dictionary (Wheaton, IL: Tyndale House Publishers, Inc.) 1962, s.v. “Perdition.”
4805 Sulley Dr., Alvin, Texas 77511

By Joe R. Price

One of the striking features of the apostolic work is the energy and boldness with which they proclaimed the soul-saving message of truth (Mark 16:15-16; Acts 4:29-31; 9:20, 22, 27, 29). They saw boldness in preaching the gospel as not only desirable, but morally obligatory: “praying . . . for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak” (Eph. 6:18-20). They were constrained and compelled by divine appointment to preach boldly. We are under the same divine appointment: “For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Tim. 1:7).

Boldness is not arrogance or a display of “knowing it all.” Such evil must never accompany gospel teaching. “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will” (2 Tim. 2:24-26).

Thayer says the word which “boldness” translates means “freedom in speaking, unreservedness in speech . . . openly, frankly, i.e. without concealment . . . without ambiguity or circumlocution . . . without the use of figures and comparisons . . . free and fearless confidence, cheerful courage . . . the deportment by which one becomes conspicuous or secures publicity” (491).

Bold preaching is not an “intellectual exercise” that leaves one wondering what the truth is, or whether we can even know the truth (remember Pilate’s “what is truth?”).

Boldness is being plain spoken in what one says. Clarity, not ambiguity, is a trait of gospel preaching. The “uncertain sound” is not characteristic of boldness (1 Cor. 14:8).

Bold gospel preaching draws attention to the message we preach, not the messenger (1 Cor. 1:18-21; 2:1-5; 4:9-13; Acts 14:1-7). 

Bold teaching and preaching is the result of one’s confidence (faith) in the credibility, accuracy and truthfulness of the gospel. Rarely will one who is unsure of his message show boldness in its proclamation (cf. 2 Tim. 1:8-13).

But beware! False teachers can be bold, too (cf. 2 Pet. 2:18; Jude 16). Every message, no matter how boldly presented, must be analyzed under the microscope of inspired Scripture to verify its credibility (Acts 17:11-12; 2 Tim. 2:15; 3:16-17). Then we can boldly live truth and teach it to others. 

Bold gospel preaching has never received wide acceptance. Sin and error love darkness rather than light (John 3:19-21). Even some brethren disdain bold preaching intended to spread the truth and save souls. Some refuse to publicly debate the gospel when differences exist, insisting that it does more harm than good. (Gladly the apostles did not share their thinking! Please read Acts 6:6-8; 9:29; 15:1-2; 17:1-4, 17-19; 18:4-5.)

Others resist publicly identifying teachers of error lest we “lose our opportunity” to reach them. But, it is because their error is public that a bold challenge is warranted! God knows that publicity vindicates truth and protects the innocent (Rom. 16:17-18).

Why does the Lord want us to be bold when we teach the gospel? He wants the gospel to gain publicity so that more may openly hear and understand its message of salvation (Luke 12:3). Then, more will be saved by its power (Rom.1:16). Be bold, my brethren! (1 Cor. 16:13).

6204 Portland Way, Ferndale, Washngton 98248

By Mike Willis

Man’s need for salvation is clearly established. He is guilty of sin and doomed to the eternal punishment for sin — damnation in hell. However, God acted in his grace and mercy toward mankind to save man from his sin. His grace is displayed in the gift of Jesus Christ who shed his precious blood on Calvary for the sins of the world (1 John 2:2). What must man do to be saved by the grace of God as manifested in Christ Jesus?

Conditional Salvation

Salvation is either conditional or unconditional. In the event that salvation is unconditional, then salvation is universal. All men will be saved inasmuch as the grace of God has been manifested toward all men (Tit. 2:11). In that event, no one has any reason to fear eternal damnation for all will be saved. And if the grace of God is given unconditionally but is not universal, there is nothing one can do about his being saved or being lost because salvation occurs by the predetermined and unconditional act of the will of God. This is the teaching of Calvinism. That is, when man is created, he is created as one of the elect or one of the damned without regard to how he lives and nothing that he does can change his eternal destiny.

The Scriptures teach that God’s grace is offered to every man (Tit. 2:11-14; 1 Tim. 2:3-4; 1 John 2:1-2), but that it is received conditionally. There is something that man must do to be saved from the consequences of his sin. With the exception of a few hyper-Calvinists, most in the Christian religion believe that salvation is offered to every man but conditionally received, although there is important disagreement about the conditions for salvation.

This article will examine the conditions for salvation through the grace of God which is made available to us through the shed blood of Jesus Christ. By by teaching that there are conditions for receiving the grace of God, one is not affirming that he can earn his salvation through works (Eph. 2:8-9). 

The Great Commission

The Great Commission is a good place to begin in studying the conditions for salvation through the shed blood of Christ. When Jesus sent his apostles to preach the gospel to all the world, he told them what men must do to be  saved by grace. There are three accounts given of the Great Commission in the synoptic gospels Matthew, Mark, and Luke. By looking at the sum total of what each says, one can learn the conditions for salvation.

1. Matthew 28:18-20. Jesus said, “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in 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 alway, even unto the end of the world” (Matt. 28:18-20). This passage affirms that one must hear the gospel preached and be baptized in the name of the Father, Son, and Holy Spirit in order to be saved from sin. When one does these things, he has Christ with him (i.e., he enters into a fellowship with Christ).

2. Mark 16:15-16. In Mark’s account of the Great Commission, Jesus said, “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” (Mark 16:15-16). These passages affirm that one must hear the gospel preached, believe it, and be baptized in order to saved from his sins.

3. Luke 24:46-47. Luke’s account contains these words from Jesus: “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” In this context, Jesus stated that one must hear the preaching of Christ and repent of his sins in order to receive the remission of his sins.

The teaching of the Great Commission is charted on the next page.
    
From the Great Commission, one can see what Jesus taught the Apostles to preach in order for man to be saved by the grace of God. God’s grace is manifested in the gift of Jesus Christ whose shed blood makes forgiveness available to every man. Those who hear the saving gospel, believe it with all of their heart, repent of their sins, and are baptized will be saved from their past sins by the grace of God.

The Cases of Conversion

The book of Acts records the activities of the Apostles as they discharged their responsibilities under the Great Commission. A study of the cases of conversion in the book of Acts helps us to see how they understood the Great Commission and what man has to do to be saved by Christ. The cases of conversion recorded in the book of Acts are briefly discussed below:

1. Those on the Day of Pentecost (Acts 2). The first gospel sermon was preached on the Day of Pentecost following the resurrection of Christ. On that occasion, Peter preached the gospel that Jesus commissioned him to preach. His purpose was to tell those assembled to observe the Feast of Pentecost how they can be saved by calling upon the name of the Lord (2:21). Beginning at that point, Peter preached Jesus to the assembly (2:22-36). The conclusion of his sermon is stated in Acts 2:36 — “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” Those in the audience who believed responded by saying, “Men and brethren, what shall we do?” Peter understood that they were asking what to do to be saved from sin. He replied, “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). The conditions for salvation are these: hear the gospel, believe it with all of one’s heart, repent of one’s sin, and be baptized in water.

2. The Samaritans (Acts 8:4-25). The second case of conversion recorded in detail in Acts is that of the Samaritans, a mixed race of people who were half-Jew and half-Gentile. As a result of persecution, the disciples scattered from Jerusalem. An evangelist named Philip traveled to Samaria where he preached the saving gospel to the Samaritan race. The text says, “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. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done” (Acts 8:12-13). The conditions for salvation are these: hear the gospel, believe it with all of one’s heart, repent of one’s sins, and be baptized in water.

3. The Ethiopian Nobleman (Acts 8:26-40). The Holy Spirit commanded Philip to leave Samaria to go elsewhere to preach the gospel. Philip left, not knowing where he was going. As he traveled, he met an Ethiopian Jew who was returning from worshiping in Jerusalem. As he was traveling in his chariot, he was reading from Isaiah 53. The Holy Spirit instructed Philip to teach the man. After Philip was invited by the man to travel with him, Philip began from that Scripture (Isa. 53) to preach Jesus. The text reads: “Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him” (Acts 8:35-38). This man heard the gospel preached, believed it with all of his heart, confessed his faith in Christ and was baptized in order to be saved by Jesus Christ. His “going down into” and “coming up out of” the water indicates that the baptism of the Great Commission is water baptism, an immersion in water. The Ethiopian went on his way rejoicing because he had received salvation through Christ (Acts 8:40).

4. Saul of Tarsus (Acts 9, 22, 26). The next case of conversion recorded in Acts is the conversion of Saul of Tarsus, the ringleader of Jewish persecution who became the well-known Apostle Paul following his conversion. The account is recorded three times in Acts, the first as told by Luke and the last two accounts as told by Paul himself. By combining these three accounts, here is what we learn that Saul did for salvation. Saul was persecuting Christians. He received authority to go from Jerusalem to Damascus to arrest Christians in that city and bring them back to Jerusalem. On the way to Damascus, Jesus appeared to Saul in a vision. When Saul saw the man in the vision, he asked, “Who art thou?” The man responded, “I am Jesus of Nazareth, whom thou persecutest.” Saul asked what the Lord wanted him to do. The Lord did not immediately tell Saul what to do to be saved; instead, he told him to go to Damascus and there it would be told him what he must do (Acts 9:6). The vision left Saul blind. His traveling companions led him into the city where he did not eat or drink for three days; rather, he was giving himself to prayer (Acts 9:11). God sent an evangelist named Ananias to Saul. When he arrived, he told Saul that Jesus had sent him to Saul and healed Saul’s blindness, thus confirming that he was the one sent to Saul by God. But still Saul’s sins had not been washed away. Ananias said to Saul, “And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Saul of Tarsus heard the gospel preached, believed it with all of his heart, and was baptized in order to have his sins washed away by the blood of Christ.

5. Cornelius (Acts 10-11). Cornelius was the first Gentile convert to the gospel. He was a morally upright man, being described by the Holy Spirit as follows: “There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway” (Acts 10:1-2). Despite these moral attributes, Cornelius was still a lost man because he was a sinner. An angel appeared to him, giving him instruction to send to Joppa for Peter who “shall tell thee words, whereby thou and all thy house shall be saved ” (Acts 11:14). When Peter arrived, he had learned that the same gospel that saves Jews and Samaritans is sent to Gentiles as well. He said, “Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35). Cornelius had assembled his family and friends together to hear what Peter had to say. Peter preached Jesus to them. As he was preaching, the Holy Spirit fell on the house of Cornelius to convince the Jewish brethren who came with Peter that Gentiles could be saved through faith in Christ. When this happened, Peter said, “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days” (Acts 10:47-48). Later when Jewish brethren challenged what Peter had done, he told them what had happened. They replied, “Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18). The Gentiles heard the gospel preached, believed it (Acts 15:7), repented of their sins, and were baptized in water to be saved by the grace of God.

6. The Household of Lydia (Acts 16:14-15). The first European convert recorded in Scripture is a woman named Lydia. The Scripture tells of her conversion at Philippi as follows: “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.” This woman heard the gospel preached and was baptized.

7. The Philippian Jailer (Acts 16:25-34). Paul labored in Philippi for some time. After healing a demon-possessed woman, her masters had Paul and Silas thrown into jail. They were beaten and put in stocks. At midnight they were singing and praying to God when an earthquake came that loosed the bonds of the prisoners and opened the prison doors. The jailer ran out and, thinking that the prisoners for whom he was responsible with his life had escaped, he drew his sword to kill himself. Paul told him not to harm himself for all the prisoners were there. This man said, “Sirs, what must I do to be saved?” Paul replied, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). Inasmuch as this jailer did not know Jesus, he took Paul and Silas into his house where they taught him the gospel. The Scripture continues, “And they spake unto him the word of the Lord, and to 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, straightway” (Acts 16:32-33). The jailer heard the gospel, believed it with all of his heart, and was baptized in water.

8. The Corinthians (Acts 18:8). Later in Paul’s missionary journey, he preached in Corinth. The Scriptures  simply say, “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized” (Acts 18:8). The Corinthians heard the gospel preached, believed it, and were baptized.

We chart these cases of conversion — see previous page.

From these cases of conversion that are recorded in Acts, one can learn what he must do to be saved by the grace of God through faith in Christ Jesus. He must hear the gospel, believe it with all of his heart, repent of his sins, confess his faith in Christ, and be baptized (immersed) in water for the remission of his sins. These are the conditions for man to be saved from his sins by the blood of Christ.

Conclusion

If you have believed the gospel and resolved to turn away from your sins, one thing stands between you and salvation — water baptism for the remission of your sins. Have you obeyed the gospel? What good reason can you think of for postponing obedience to the gospel? The Philippian jailer was baptized the “same hour of the night” when he heard the gospel (Acts 16:33); the eunuch stopped the chariot as he and Philip traveled in order that he could be baptized immediately (Acts 8:38). Saul was so full of guilt for his sins that he neither ate a bite nor drank a drop between the time he learned what he needed to do to be saved and his obedience (Acts 9:9). These people saw their need to be baptized in water so that their souls could be saved from the punishment of sin. 

One who has not obeyed the gospel to receive the forgiveness of his sins needs to do so immediately. Have you been baptized? If not, what are you waiting for? Why not obey the gospel now?

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