How Does the Bible Authorize?

HOW DOES THE BIBLE AUTHORIZE?

David Sain

The Need For This Study

In recent years, the landscape of religion has undergone numerous changes, including such things as the use of pragmatic methods of evangelism, the shift from the traditional to a contemporary style of worship, and the sanctioning of appointing gay people to positions of leadership in denominations. In my judgment, all of these and other unscriptural changes are the result of a growing disregard for the authority of the Bible. And, regrettably, I have witnessed this growing disregard for the Word of God among my brethren in the churches of Christ.When I first began preaching the prevailing sentiment in the average listener was, “Well, if that is what the Bible says, that settles the matter.” Now, however, the alarming and growing sentiment is, “Well, I know the Bible says that, but …” At that point, the listener’s subjectivity takes over and he begins to interject his personal point of view instead of submissively accepting what the Bible says.

As we witness the changes that are taking place in religion and we ponder where all of this will lead, it is vital to know the role that the Bible plays and how we should regard it. Some view the Bible as a devotional guide. Some view it as a source of comfort and consolation in times of sorrow and distress. Some view it as a collection of ancient literature that is “out of date” and irrelevant to modern man. Some people say the Bible is the Word of God, while others think it only contains the Word of God (unwilling to accept the accuracy of everything in it, and unwilling to believe that every word of it is inspired of God). So, how should we view the Bible? Here are two answers to that important question.

We Should View the Bible as the Word of God

Inspired writers, in thousands of verses, affirmed this to be the case. Jeremiah did so nearly five hundred times in his two Old Testament books. Ezekiel did so more than three hundred times in his book. Zechariah did so more than eighty times in his book of prophecy. And on and on the list goes. The Bible declares that God spoke by the prophets. David said, “The Spirit of Jehovah spake by me, and his word was upon my tongue” (2 Sam. 23:2). Jeremiah recorded that God spoke unto him, saying, “Behold, I have put my words in thy mouth” (Jer. 1:9). Throughout the pages of the Bible we are told, “thus saith the Lord” (e.g., Isa. 45:11; Jer. 17:5; Ezek. 2:4). In the New Testament we are assured that God has spoken to us through His Son (Heb. 1:1-2).Jesus told his disciples,

19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.(Matt. 10:19-20)

In further instruction to the apostles, Jesus promised,But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.(John 14:26)

When Paul wrote the Corinthians he affirmed inspiration, declaring, “…we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth…” (1 Cor. 2:13). And that, of course, was a fulfillment of the promise of Jesus that the Spirit would teach all things and bring all things to their remembrance.

We Should View the Bible as Authoritative

If one accepts the above affirmation that the scriptures are inspired of God, then one would, logically, conclude that the scriptures are authoritative — simply because they come from the one in whom all authority resides (1 Cor. 11:1). Surely, no one would argue that God could give his word and that his word would be powerless. I repeat. If the Bible is inspired of God, then it is his word - the Word of God - and that means that the Bible is authoritative. The authority of God’s word is indicated in the writing of the apostle Paul when he said to the Galatians,But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.(Gal. 1:8)

Since Paul’s words were by the inspiration of the Holy Spirit (1 Cor. 2:13), his words became the standard of authority by which the Galatians were to measure what was preached to them. The well-known words of John also indicate the authority of the word of God. He wrote,9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:11 For he that biddeth him God speed is partaker of his evil deeds.(2 John 9-11)

As previously noted, the Hebrew writer declared that God has spoken unto us, in these last days, by his Son (Heb. 1:1-2), and Jesus said that whatever he spoke came from the Father (John 17:8, 14). That is why John said the “doctrine of Christ” was the standard by which we are to measure that which is preached. Indeed, the Bible, being the Word of God, should be viewed as authoritative.

By What Authority?

23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.(Matthew 21:23-27)

The question asked in this narrative, in verse 23, emphasizes an important matter for us: Everything we do and teach religiously is either by divine authority or by human authority. The reason that the question of Matthew 21:23 is so crucial is that God has made it abundantly clear that only that which he has authorized is acceptable unto him. The scriptures are replete with teaching and examples of this truth. Note three examples:1. King Saul was commanded to utterly destroy the Amalekites and not bring back any spoil. Yet, Saul and the people defied the Lord’s instructions and brought back spoil. When confronted about their disobedience, Saul attempted to justify their behavior by saying that their intention was to offer a sacrifice unto the Lord. Samuel’s response to Saul teaches us that the only way to please God is to do only that which he has authorized.

And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.(1 Sam. 15:22)

2. Jehovah’s reaction to the behavior of two of the sons of Aaron also illustrates the importance of doing only that which the Lord has authorized. Recall the well-known story of their disobedience and punishment:

1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. 2 And there went out fire from the LORD, and devoured them, and they died before the LORD.(Leviticus 10:1-2)

3. Jesus taught that one must do the will of the Father in order to enter into the kingdom of heaven. He taught that being religious does not, within itself, make one acceptable unto God.21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.(Matthew 7:21-23)

Although one may be very devout and do all sorts of good works in the name of the Lord, his devotion and religious deeds, although done in the name of the Lord, will be rejected on the day of judgment if he has done that which is unauthorized.

We Receive Divine Authority Through the Bible

Having established the importance of having divine authority for all that we teach and practice, let us turn our attention directly to the matter of how we receive authority from God.As previously discussed and affirmed, the Bible is inspired of God. Paul wrote:

16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:17 That the man of God may be perfect, throughly furnished unto all good works.(2 Timothy 3:16-17)

Since the Scriptures are inspired of God, it is correct to say that the Scriptures are the Word of God – the Bible is the Word of God. And, whatever the Bible says to be the case is what God says to be the case. Therefore, whatever the Bible authorizes is that which God authorizes.

Rightly Dividing the Word

The Bible records God’s dealings with man in three dispensations: the Patriarchal age (from creation until the giving of the law through Moses), the Mosaical age (from the giving of the law through Moses until the death of Jesus on the cross), and the Christian age (from the death of Jesus until the end of time). The student of the Bible must be careful to interpret scripture in light of the law that was in force at the time.

We live under and are subject to the law of Christ (Heb. 1:1-2). We are not subject to the laws given during the Patriarchal or Mosaical dispensations. However, there are some laws enjoined during prior dispensations that are also given in the Christian age. To those laws, we are, of course, subject.

How the Bible Authorizes

Divine authority is established in three different ways: direct statement, example, and inference (or implication). In other words, everything that we are authorized to teach or do is authorized in one of those three ways, or we have no divine authority for teaching it or doing it.

Let us now consider each of these three means of authorization, illustrating each of them with Scriptures about baptism.

Direct Statement.

1. This may be in the form of an imperative sentence. To illustrate, note the divinely inspired words of Peter,

Then Peter said unto them, 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.)

We understand that Peter’s statement in this scripture is an imperative sentence - he commanded repentance and baptism in the name of Jesus Christ! Since he spoke by the gift of the Holy Spirit (Acts 2:1-4), his words are divinely authorized and they, thereby, provide authority from God for us to teach and practice baptism in the name of Jesus, for the forgiveness of sins. 2. The direct statement may be in the form of a declarative sentence. To illustrate, note the words of Christ, in the great commission:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.(Mark 16:15-16)

The words of Jesus in verse sixteen are a declarative sentence – he declared that the one who believes (the gospel) and is baptized is the one who shall be saved. Being God (as well as man) the words he spoke establish divine authority regarding baptism being essential to salvation. Therefore, we have authority from God to teach and practice baptism as a prerequisite to salvation. 3. The direct statement may be in the form of an interrogative sentence. To illustrate, consider what Paul wrote to the Romans:Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?(Romans 6:3)

We understand that Paul’s statement in this scripture is an interrogative sentence - he asked a rhetorical question! In the question, he taught that baptism puts one into Jesus Christ. And, like the apostle Peter, Paul spoke by the gift of the Holy Spirit (1 Cor. 2:9-13). Therefore, his words are divinely authorized and they give to us authority from God to teach and practice baptism as the act that puts one into Christ, where salvation is obtained (2 Tim. 2:10).

Example

Where the Bible records an example of someone doing what God has authorized, that example is authoritative, and may be used to teach the truth regarding the matter that is therein depicted. To cite a case in point, the narrative of the Ethiopian Eunuch being taught and baptized by Philip, the evangelist, illustrates one being baptized in response to the teaching of Jesus (Mark 16:15-16). Therefore, this story can be cited as divine authority in teaching and practicing baptism.

Inference or Implication When a direct statement is made (in the form of an imperative sentence, a declarative sentence, or interrogative sentence), the statement may be explicit and/or implicit. And from that which is stated explicitly, there may be certain things implied. And one draws logical conclusions about what is authorized from that which is implied. For example, being baptized in water necessarily infers, and therefore authorizes, having a place where there is enough water to immerse a person. That, in turn, infers and, thereby, authorizes (but not necessarily so), having that water in a baptistry inside the church building. However, having a baptistry is not a necessary inference. Having a place with enough water to immerse is a necessary inference, but the location of that water is a matter of judgment and expediency.

Specific and Generic Authority

When a direct statement or command is given, in any of the forms mentioned, we have divine authority. If God specifies how, or when, or where, or why to do the command, then we have specific authority. If he does not specify how, or when, or where, or why to do the command, we still have authority, but it is generic authority. As already noted, when God commands us to do something, a part of the command may be specific in nature while another part of the command may be generic in nature. Let me illustrate with a well- known Old Testament event.

When God instructed Noah to build the ark, he was both specific and generic in the commands (Genesis 6). For example, he told Noah to construct it out of wood, and he specified the kind of wood.

From this we have correctly understood and taught that when God specified gopher wood that only that which was specified was authorized, and all other types of wood were unauthorized.

However, the specific command to build the ark out of gopher wood also involved generic authority, because God did not specify anything about the procurement of the wood, or the length of each piece of wood. Those matters were left to Noah’s judgment.

Turning to the New Testament, consider how the great commission also illustrates generic and specific authority.

Jesus commanded “go,” but did not specify how to go, leaving man to choose the most expedient means of going. However, what is to be done is specified, namely “preaching.” And what is to be preached is specified. He commanded that the gospel be preached (Mk. 16:15).

Then Jesus said that the one who believes (the gospel) and is baptized shall be saved (Mk. 16:16). Now, in the context of this study, note that the Bible specifies the why of baptism. The reason –the purpose- of baptism is “for the remission of sins” (Acts 2:38). Unless baptism is for that purpose, it is not Biblical baptism.

Music in Worship

Also, from the New Testament, Christians are taught to sing in worship to God (Eph. 5:19; Col. 3:16). In other chapters of this book, you will find a more detailed treatment of this matter, but, in the immediate context of this chapter, it seems expedient to make a brief application of this injunction as a further illustration of specific and generic authority.

In each of the scriptures cited, Paul specifically commanded “singing,” which authorizes a particular kind of music (namely, vocal). And that specific command would exclude authority for any other kind of music. (Compare the specific command to build the ark out of gopher wood, which excluded using any other kind of wood.)

So we conclude, in accordance with what Paul wrote, that vocal music, congregational in style, is divinely authorized for Christian worship. And that is the only kind of music for which there is Biblical authority in Christian worship. There is no authority in the New Testament for mechanical music in worship to God.

Illustration from Daily Life

A father may say to his son, “Bring me a box.” With no further instruction, the son can meet his father’s request by bringing him any kind and any size of box. However, if the father were to say, “Bring me a cardboad box,” we would immediately understand that the specification of a “cardboard box” automatically excludes a box of any other material. The son does not have to be told not to bring a wooden or plastic box.

What if the father were to say, bring me a brown cardboard box from the closet in the hallway? If that were the case, a blue box is not authorized and a metal box is not authorized. And a box from any other place, other than the closet in the hallway, would be unauthorized. However, since the father did not specify the size of the box, the son would be free to use his judgment as to what size to choose.

We make numerous applications of the principle of generic and specific authority in daily life. And this principle, properly applied to our study of the Bible, will serve us well, and will settle a lot of misunderstandings and controversies regarding salvation, the church, and acceptable worship.

Guidelines

In summary, here are five guidelines that can be helpful in interpreting God’s Word: 

1. If God has been specific (explicit) about a matter, that which he has specified is required. Everything else, of the same kind, about which he has been specific, is unauthorized, unless expressly authorized elsewhere.
2. If God has not been specific about some matter, that about which hehas not been specific is left to human judgment.
3. When an action is authorized, everything that is essential or expedient to carrying out that action is authorized unless:
   • It is expressly forbidden elsewhere.
   • It violates other Biblical teaching.
   • It changes, or adds to, the action that is authorized.
4. It is wrong to “loose” what God has “bound,” (i.e., not to require what God has required).
5. It is wrong to “bind” what God has “loosed” (i.e., to require what God has not required).

Denominational Division

AN EXAMINATION OF DENOMINATIONAL DIVISION

David Sain

Even though the majority of people in the religious world never think of denominationalism as being wrong, and even though some of my brethren are now opening their arms of fellowship to include their denominational friends, denominational division is a sin! And it is my purpose in this article to show why it is a sin.

It Violates That For Which Jesus Prayed

As he approached the final hours of his life, Jesus prayed, “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me (John 17:20-21).

Clearly it is the will of our Lord that his disciples by united, but denominationalism constitutes religious division, not religious unity! There are more than 250 different religious organizations that are called denominations. Each of those denominations exists separate and apart from the others. They have different names and, even though they may have some things in common, they differ in doctrines and practices. If there were no differences, they would all be of the same group.

The route that I usually take from my house to my office is only slightly more than three miles. In the course of that brief trip, I pass the church buildings for eight different religions. The people who worship in those buildings are neighbors. They work together, they shop together, and they play together, but, because of their religious differences, they do not — they cannot — worship together in unity! Religiously, they are divided! And religious division is a sin!

It Denies What The Bible Teaches About The Oneness Of The Church

The Bible clearly teaches that there is just one church that belongs to Jesus. Jesus promised to build his “church,” and he said that the gates of hell would not prevail against “it” (Mat. 16:18). The apostle Paul declared, “There is one body…” (Eph. 4:4-6), and that “body” is his church (Col. 1:23).

Paul also affirmed that the Father has made Jesus the head over the “church,” which is his “body” (Eph. 1:22-23; Col. 1:18), and Luke recorded that the saved are added to “the church” (Acts 2:47).

Contrary to what many people have been led to believe, there is only one church of which Jesus is the Savior (Eph. 5:23).

That church which belongs to Christ is that church which worships like the New Testament teaches, is organized like the New Testament teaches, is identified by terms found in the New Testament, and teaches the doctrine of salvation which is taught in the New Testament. That church is not a denomination!

Conversely, any church that does not worship like the New Testament teaches, is not organized like the New Testament teaches, is not identified by terms found in the New Testament, and does not teach the doctrine of salvation which is taught in the New Testament, does not belong to Christ. That church is a denomination.

It Denies The Bible As The Authority In Religious Matters

The Lord has taught us by precept and example that the only acts of spiritual service which are acceptable to him are those acts which he has authorized (Lev. 10:1-2; I Sam. 15:22). The holy scriptures reveal his will to us, and we must make the scriptures our final and all-sufficient source of authority in all spiritual matters (II Tim. 3:16,17; I Thes. 2:13; II Pet. 1:3; Jude 3; et al).

Even though the people in denominations will affirm that they “follow the Bible,” there is something taught or practiced in every denomination that contradicts what the Bible teaches. For example, every denomination that fails to teach baptism as being essential to salvation fails to teach what the Bible clearly and emphatically teaches (Mk. 16:16, Acts 2:38). Furthermore, every denomination that worships with the use of mechanical music goes beyond that which is authorized (Eph. 5:19; Col. 3:16) and does that for which there is absolutely no divine authority in Christian worship (cf. John 4:23-24).

Consider the reasoning previously set forth in this article: The differing doctrines and practices in the various denominations is what sets them apart from one another. Well, those differing doctrines and practices also set them apart from the holy scriptures, for when they teach or practice that for which there is no Biblical authority, they demonstrate that they do not believe that Biblical authority is essential in all things!

The Lord’s church, by contrast, strives to teach, believe, and do that, and only that, which the New Testament authorizes!

It Makes The Lord The Author Of Confusion

Consider the contradictory doctrines which are taught in the various denominations, and then consider that all of these donominations claim to belong to the Lord. Well, the Corinthians were assured that God is not the author of confusion (I Cor. 14:33), which he would have to be if all of the denominations are the work of the Lord.

It is little wonder that so many people are “turned off” and reject all of this confusion.

It Is A Sin Because It Matters What One Believes

Any acceptance or defense of denominationalism is based upon the assumption or conclusion that it does not matter what one believes, teaches, or practices in service to God. If denominationalism is acceptable, then contradicting doctrines and practices would also have to be acceptable. That has to be the case since it is the case that denominational division is laced through and through with contradicting doctrines and practices.

However, let me illustrate in two ways that it does matter what one believes and teaches and practices religiously.

First, consider what the scriptures teach relative to the matter. The Lord taught that regardless how sincere or religious one may be, that person is lost who does not do the will of the Father (Mat. 7:21-23), and Paul wrote that the person who does not obey the gospel is lost (II Thes. 1:-7-9). Now if one can be religious without doing the will of the Father, and if one can be religious without obeying the gospel, then it does matter what one believes and does religiously.

In the same line of reasoning, the gospel of Jesus Christ is the power of God unto salvation (Rom. 1:16), and any one who teaches “any other gospel” is accursed (Gal. 1:6-8). Also, the Bible teaches that one who teaches contrary to the doctrine of Christ is not to be given any encouragement or endorsement (II John 9-11). In fact, Paul said that because of what some teach they should have their mouths “stopped” (Tit. 1:9-14).

Peter warned the early Christians that there would be false teachers in their day (II Pet. 2:1-2). Furthermore, Paul told Timothy that there would be those who would turn their ears from truth and turn unto that which is false (II Tim. 4:1-4).

Now, my question is, why did these men, who wrote by the inspiration of the Holy Spirit, write all these warnings and admonitions if it does not matter what a person believes and teaches?

Obviously, they wrote these things because it does matter. Obviously, one can teach that which is not true and one can believe that which is not true, resulting in the destruction of both the teacher and the believer.

Second, consider these matters from a logical viewpoint. What if a preacher (we’ll call him “preacher A”) preached one thing one Sunday but on the next Sunday contradicted the very thing which he preached on the previous Sunday? And what if “preacher A” preached on another topic the next Sunday, only to contradict himself the following Sunday? What do you think would happen? How long would he be employed? How long would people listen to such a man?

Yet, that is essentially what is happening every Sunday in denominationalism. “Preacher A” preaches one doctrine while “Preacher B” contradicts “Preacher A.” And “preacher C” preaches something that contradicts “preacher D.” Now, how can such be ludicrous if found in one preacher but acceptable in different preachers?

Conclusion

When one believes and does everything that the Bible teaches, that person will simply be a Christian, and the Lord will add him to the church of Christ! But, that will not make him a part of any denomination.

One can believe and do everything the Bible teaches one to believe and do but never be a member of a denomination. One has to believe or do something in addition to what the Bible teaches in order to be a member of a denomination.

Denominational divisions exist because religious men have gone beyond the doctrine of Christ (II John 9-11), and teach for doctrines the commandments of men (cf. Mat. 15:8-9). That is why we teach that denominational division is a sin!

Truth about Baptism

The Truth About Baptism

Baptism is a Requirement

–David Sain–

Most religious groups, that teach and believe that Jesus is the Lord and Savior, teach and practice baptism. Consequently, most people in these groups believe that being baptized is something that they ought to do. However, as a careful examination of their denomination-based faith will show, most people do not believe that baptism is a requirement for salvation. Their conclusion is that baptism is important, but not essential to salvation.

The purpose of this writing is to show conclusively that the Bible teaches clearly and unmistakably that baptism is, indeed, a requirement for salvation. Specifically, we shall look at the fundamentals of what the Bible teaches about baptism -- things that we must understand about baptism to effectively discuss and give defense of that which we believe and practice.

Biblical Fundamentals About Baptism

Biblical Baptism Is Immersion In Water.

The person who is Biblically “baptized” is immersed in water, as indicated by the Greek word, baptizo, of which baptism is a transliteration. In teaching the saints in Rome, the apostle Paul taught that what one does in being baptized is in the likeness of the death, burial, and resurrection of Jesus. In that context, he wrote, “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 (Romans 6:4). And, in Paul’s epistle to the Colossians, he said that we are “buried with him in baptism” (Col. 2:12).

From these definitive statements that baptism is a burial, we must conclude that the practice of sprinkling or pouring water upon the head of the baptismal candidate is done without Biblical authority or divine approval.

A Biblical example of baptism (i.e., immersion) in water is recorded in Acts 8:35-39. There, it is written that the Ethiopian, after being taught about Jesus, saw water and requested that he be baptized. And Philip, the evangelist, who had taught him, went down into water with him and “baptized him.”

Biblical Baptism Is Action Taken By A Penitent Believer.

According to the Scriptures, the proper candidate for baptism is one who believes the Gospel (Mark 16:15-16), who has repented from his sins (Acts 2:36,38), and who has confessed that he believes that Jesus Christ is the Son of God (Acts 8:35-39). These truths require that the candidate be mentally capable and mature enough to understand and embrace the Gospel. These truths also require that repentance precede Biblical baptism. Furthermore, like the eunuch of Acts 8, the candidate for baptism must first confess with his mouth the Lord Jesus (Rom. 10:9-10).

Obviously, these divinely imposed requirements mean that the practice of baptizing babies, like the practice of sprinkling or pouring water upon the head of the baptismal candidate, is without Biblical authority or divine approval.

Biblical Baptism Is Done In The Name Of Jesus.

The apostle Peter proclaimed, “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). Therefore, the candidate for baptism is instructed to take that action in the name of Jesus Christ, but what does it mean to do something in the name of Jesus?

To do something in the name of Jesus is to do that which he has authorized, in the manner and for the reasons that he has given. And a study of the teaching of Jesus about baptism reveals two very important matters:

(1) He directed that baptism be “into the name of the Father and of the Son and of the Holy Spirit” (Mat. 28:19). Biblical baptism puts one into a state of union and communion with God, the Father, Christ, the Son, and the Holy Spirit.

(2) He taught that baptism is a prerequisite of salvation (Mk. 16:16). Therefore, one is to be baptized because Jesus declared it to be essential to salvation, a matter that shall be discussed in a later point.

Biblical Baptism Puts One Into Christ and the Church.

That baptism is a “requirement” is further understood by recognizing that salvation is in Christ (II Tim. 2:10), and baptism is that act that puts one “into Christ” (Gal. 3:26-27).

Also, when one, by faith in Jesus, is baptized he is saved (Mk. 16:16; Acts 2:38), and the Bible informs us that the Lord adds the saved to the church (Acts 2:47). So, baptism is also that act that puts one into the church. For by one Spirit are we all baptized into one body…” (I Cor. 12:13), and that “body” is the church (I Cor. 12:27; Eph. 1:22-23).

Biblical Baptism Is For The Forgiveness Of Sins.

At this time, the reader is reminded of a point made in the beginning of this writing -- that most people do not believe that baptism is a requirement for salvation. Most religious people believe that baptism is important, but not essential to salvation. They contend that one must be baptized to “obey God,” but they believe that one is saved before one is baptized. In light of these things so commonly believed, this point that Biblical baptism is for the forgiveness of sins cannot be overemphasized.

The Biblical truth is that baptism is not something one does after he is saved. Instead, as the apostle Peter declared, baptism is for the remission of sins (Acts 2:38). The prepositional phrase “for the remission of sins” in this verse is identical (in the Greek and English) to the words that Jesus used when he said that he shed his blood “for the remission of sins” (Mat. 26:28). The purpose for which Jesus shed his blood and the purpose for which man is to be baptized are one and the same. Jesus shed his blood so that man could obtain the remission of sins, and, likewise, the purpose of baptism is so that man can obtain the remission of sins.

From these scriptures the following conclusion is logically inescapable -- baptism is a command of God that one must obey in order to be saved, and one is not saved until he is baptized for that purpose! And a study of four related scriptures verifies the conclusion:

1. In Acts 22:16, the instruction from Ananias to Saul of Tarsus was, “…be baptized, and wash away thy sins, calling on the name of the Lord.” No honest reader of this divine record can ignore the connection of baptism to the washing away of sins.

2. Twice in Romans, chapter six, the writing of Paul, the apostle, illustrates the importance of baptism. First, he told the Roman Christians that, when they were raised from the waters of baptism, they were to walk in newness of life (Rom. 6:3-5). Second, later in the chapter, he thanked God that they had “obeyed from the heart that form of doctrine,” adding that it was “then,” i.e., when they obeyed that form of doctrine, that they were made “free from sin” (Rom. 6:17-18). When they heard and believed the gospel, and were baptized in the likeness of the death, burial, and resurrection of Jesus (Rom. 6:3-5), their sins were forgiven.

These two texts clearly show that one is “free” from the guilt of sin and walks in “newness of life” at the moment that one is baptized,

3. In I Peter 3:21, Peter declared that Noah and his family were “saved by water,” referring to the fact that the waters of the flood saved those in the ark from the destruction that came upon those who were outside of the ark. Then he added that baptism, in a true likeness, “doth also now save us,” i.e., the waters of baptism save us from the eternal destruction that is sure to come upon those who are outside of Christ and the church, at the end of time (II Thes. 1:7-9).

4. Another significant scripture that verifies the conclusion that baptism is a command of God that one must obey in order to be saved is Mark 16:15-16. In this text, Jesus decreed that, “He that believeth and is baptized shall be saved.” Considering the words of this text without any preconceived ideas, let us ask, where did Jesus place being “baptized” — before or after salvation?

It is undeniable that, according to Mark 16:16, Jesus placed being baptized before salvation, which means that being baptized is required in order for the believer to be saved. In order to say that one can be saved without being baptized or before being baptized, one would have to change the words of Jesus. And surely no one would contend that a doctrine is correct when it changes that which Jesus said.

A careful examination of these texts solidifies the conclusion that baptism is essential to salvation!

DOES THIS MEAN THAT WE EARN SALVATION?

When we contend that baptism is essential to salvation, a common objection such teaching is that it means that we earn our salvation. The objection might be worded like this, “Baptism is a work. If we are saved by baptism, then we are saved by works, but the Bible teaches that we are saved by grace, not works!”

Indeed, the Bible teaches that “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” (Eph. 2:8-9). Make no mistake about it. We do not, and cannot, earn our salvation. God owes us nothing! Salvation is by grace. However, that does not mean that our salvation is unconditional. Instead, the Scriptures clearly teach that obedience is essential to salvation.

Note three examples of such teaching. (1) Jesus taught that the one who shall enter the kingdom of heaven is the one who does the will of the Father which is in heaven (Mat. 7:21). (2) The author of Hebrews identified the one whom Jesus saves as the one who obeys him (Heb. 5:8-9). (3) The apostle Paul gave the sobering warning that the Lord will take vengeance upon all who do not obey the gospel (II Thes. 1:7-9). However, when we obey the gospel, including our obedience to the command to be baptized, we do not earn our salvation!

The “work” that we do in response to a promise or command of God is a work of righteousness, not a work of merit. The merit is in the Lord who commanded the work, and in whom we place our trust as we obey him! To illustrate, repentance is an act of faith, relying on the Lord to save (Acts 17:30), and confession is an act of faith, relying on the Lord to save (Romans 10:10). Likewise, baptism is an act of faith, relying on the Lord to save (Acts 2:38).

The truth is that the grace of God is appropriated to us when we, by trust in the Lord, do the works that God has commanded!

Helpful Questions Regarding Baptism

Finally, here are four questions that, when answered correctly, according to the Bible, will further equip us to discuss and defend our belief that baptism is required for salvation. Following each answer is a conclusive statement of an undeniable Biblical fact about the role of baptism.

Question: Can one be saved without having his sins forgiven? The correct Biblical answer is “No,” according to Romans 6:23. Well, it is a Biblical fact that baptism is commanded in order to obtain the forgiveness of sins (Acts 2:38, 22:16). Therefore, we conclude that baptism is a requirement for the forgiveness of sins.

Question: Can one be saved without being in Christ? The correct Biblical answer is, “No,” according to II Timothy 2:10. Well, it is a Biblical fact that it is when one is baptized that he is in Christ (Gal. 3:26-27; Rom. 6:3). Therefore, we conclude that baptism is a requirement for one to have salvation in Christ.

Question: Can one be saved without being in the church? The correct Biblical answer is, “No,” according to Ephesians 5:23. It is a Biblical fact that it is when one is baptized that one is saved and added to the church (Acts 2:38-47; I Cor. 12:13). Therefore, we conclude that baptism is a requirement for one to be saved and in the church.

Question: Can one be saved without obeying the gospel? The correct Biblical answer is, “No,” according to II Thessalonians 1:7-9. And it is a Biblical fact that being baptized is a command of the Gospel (Mark 16:15-16). Therefore, we conclude that baptism is a requirement for one to be saved by the gospel.

What Must I Do To Be Saved?

In a typical lifetime, a man will ask thousands of questions. Some of those questions are of little, if any, lasting consequence. Some of those questions are very important because they regard matters that are life changing. However, the importance of all other questions pales in comparison to the importance of the question that is the title of this article: What must I do to be saved? That is the most important question that any man can ask. It is the paramount question of life, with eternal consequences.

When a man asks this question in sincerity, it indicates something significant about the person. It indicates that one realizes that he is spiritually lost, and that he is need of salvation. So, to ask this question is a sign of wisdom, and indicates sound judgment.

As I write this, I am keenly aware of the great responsibility that I have in dealing with such a serious matter. The correct answer can bring eternal salvation, but the incorrect answer can result in eternal damnation. God forbid that I give a false or misleading answer, and God forbid that I fail to teach the whole counsel of God regarding this matter (Acts 20:27).

Analysis of the Question

Let us begin our study by looking at the question word by word -- giving emphasis to what each word signifies. By doing so, some important lessons will be made clear.

“What”

The very first word in the question is “what.” This word implies that there is something to be done. But, what? What is there to be done?

If you were to try to determine what is to be done by asking man, you might receive the correct answer, but you might receive an answer that is not true. However, you can be sure that you know the truth by letting the Bible provide the answer, because the Bible is God’s Word, and his Word is true (Jn. 17:17; II Tim. 3:16-17).

“Must”

Note that the question is not, “What may I do to be saved?” Neither is the question, “What can I do to be saved?” instead, the question is “What must I do to be saved?”

The word “must” indicates that something is necessary; something is required in order to be saved. In other words, the things which the Bible reveals to be the conditions of salvation are not optional, but essential.

“I”

The question is not “What must my family do for me to be saved?’ And the question is not “What must my girlfriend (or boyfriend) do for me to be saved?” In other words, no one can do it for me. If I am to be saved by the Gospel, I must personally fulfill the conditions that are contained in the Gospel.

Again, the question is not “What must God, Christ, and the Holy Spirit do for me to be saved?” There is no need to be concerned about that. God is so concerned about your salvation that he gave his Son for you (Jn. 3:16; Rom. 5:8). Jesus is so concerned that he gave his life and shed his blood for your salvation (Mat. 26:26-28). And the Holy Spirit came and, through the apostles and the writers of the New Testament, revealed God’s plan of salvation.

No one who understands the Bible would deny that we are saved by the Lord’s love. No one who believes the Bible would deny that the blood of Jesus Christ saves us. No one would deny that without the grace of God we would be helplessly lost, with “a certain fearful looking for of judgment (Heb. 10:27). All of these things enter into our salvation, and I would be wrong if I were to exclude these factors.

All three members of the Godhead have acted in your behalf, making salvation available to you and to all men (Acts 10:34-35). It is now up to you; you must now do your part.

“Do”

There are preachers who will tell you that you do not have to do anything to be saved; they contend that if you have to “do” something in order to be saved you “earn” your salvation. The will tell people to confess to the Lord their sinful condition, and accept Jesus as their Lord and Savior.

Well, make no mistake about it. You cannot “earn” your salvation. However, that which one does, by faith, in response to the Lord’s command, is not a work of merit. Instead, it is a work of righteousness.

When one repents from sin and is immersed in water for the remission of sins, as the Lord has commanded, his actions are works of righteousness, believing that the Lord will forgive his sins, as promised (Acts 2:38). The merit for his salvation belongs to the Lord, whose mercy and love makes his salvation possible (Jn. 3:16; Eph. 2:8-9).

Also, make no mistake about the fact that obedience to the Lord’s commands is essential to salvation. The Bible teaches that Jesus is the author of salvation to all them that obey him (Heb. 5:8-9). And, in the sermon of the mount, Jesus declared,

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven (Mt. 7:21). God gives us salvation, but not unconditionally. There are conditions to be met in order to obtain salvation. We must believe God in order to receive salvation, but we are not saved the moment we believe the promise of God. We must act upon our faith and do what God commands. Salvation is given to us by God’s grace, when we believe God, and express our faith in obedience to his commands.

In the last book of the Bible, John wrote,

Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city (Rev. 22:14). Indeed, there is something that one must “do” in order to be saved.

“To Be”

Note that the question being considered is not “What must I do to save myself?” Instead, it is “What must I do to be saved?” The question involves a matter that is both active and passive. There is something that I must do, and at the same time I must be saved, if I am ever saved at all.

The Holy Scriptures teach us that salvation is available only through Jesus Christ. He said,

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me (Jn. 14:6, emphasis supplied). Furthermore, the apostle Peter also made this truth unmistakably clear.

Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4:10-12, emphasis supplied). To ask “What must I do to be saved?” indicates one realizes that if he is ever saved, it will be only through Jesus Christ, the only Savior.

“Saved”

As stated earlier, the question “What must I do to be saved?” implies that one recognizes that he is lost and in great danger. He is spiritually lost and is danger of everlasting punishment in hell fire. At the judgment, Jesus will say to those who die in their sins,

Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels (Mt. 25:41).And these shall go away into everlasting punishment: but the righteous into life eternal (Mat. 25:46). The word “saved” refers to one receiving the forgiveness of sins. When one is guilty of sin, he is under the condemnation of God (Rom. 6:23), but when he is saved, he is no longer under that condemnation.

The Biblical Answer

Having briefly considered each word of the question, let us now turn our attention to what the Bible teaches that one must do in order to be saved.

1. In order to be saved, one must hear the gospel (Rom. 1:16, 10:17). The message of these two texts leads to the inescapable conclusion that in order to be saved by the gospel, one must hear the gospel. Note the hearing of the gospel in the Biblical examples of conversion, either specifically stated or implied, in Acts 2:36-37, 8:35-36, 10:33, and 16:30-33. However, hearing the gospel does not, within itself, save us from sin.

2. In order to be saved, one must believe that Jesus is the Son of God (Acts 16:30-31). Jesus proclaimed that those who believe the gospel are the ones who shall be saved (Mk. 16:15-16), and the “golden text” of the Bible declares, “…whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16).

3. In order to be saved, one must repent from sins (Acts 2:38; Acts 17:30-31). The gospel brings the good news of the goodness of God in our behalf, and his goodness leads us to repent (II Cor. 7:10). However, let it be noted that repentance is far more than being sorry for sin; it is the turning away from sin. Repentance is the changing of one’s will that results in the changing of one’s life (e.g., Mt. 21:28-31).

4. In order to be saved, one must confess faith in Christ (Rom. 10:9-10). This confession, that is unto salvation, is not the confession that “God has, for Christ’s sake, forgiven me of my sins,” as is taught and practiced in some denominations. Such a confession is not taught in the scriptures by command or example, and it would be premature to make such a confession before being baptized, because our sins are not forgiven until we are baptized (see point 5). Instead, the confession that one makes unto salvation is the confession that “I believe with all my heart that Jesus Christ is the Son of God.” The conversion of the Ethiopian Eunuch provides a beautiful example of this confession (Acts 8:35-39).

5. In order to be saved, one must be baptized (Acts 2:38). In this scripture, Peter commanded two things — repent and be baptized. And they are both modified by the prepositional phrase, “for the remission of sins,” which means that the purpose of repenting and the purpose of being baptized is “for” (i.e., in order to obtain) the remission of sins.

In Matthew 26:28, Jesus said he shed his blood “for the remission of sins,” (meaning, obviously, that he shed his blood so that man could obtain the forgiveness of sins). And Peter used the same words to signify the purpose of baptism. Therefore, we must conclude that until one is baptized for the remission of sins that he does not obtain the remission of sins.

Jesus made the relationship of baptism to salvation crystal clear in Mark 16:16. He said, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned,” which unmistakably establishes baptism as a prerequisite of salvation. Jesus could not have made it any clearer — the one who shall be saved is the one who believes and is baptized!

It should be noted that many religious groups teach and practice baptism in a way that is not according to the Scriptures. I shall cite three examples.

First, some teach and practice baptism as “an outward expression of an inward renewal.” In other words, they believe that one is saved before baptism. However, this is not what the Bible teaches. One is not saved, and then baptized! Instead, the Bible clearly and emphatically teaches that one is saved when he is baptized (Mk. 16:16; Acts 2:38; Acts 22:16; I Pet. 3:21; et al).

Second, some teach and practice the baptizing of babies. Such a practice is wholly of human origin, having no Scriptural authority, by command or example. Instead, the New Testament teaches that the one who is to be baptized is one who believes (Mk. 16:16), and repents (Acts 2:38). Obviously, a baby does not have the capacity to believe, or the need to repent (Mt. 18:3).

Third, some teach and practice the sprinkling or pouring of water upon a person as a “mode” of baptism. However, sprinkling or pouring water upon someone does not constitute Biblical baptism. Biblical baptism is set forth to be a burial, or immersion, in water (Rom. 6:4; Col. 2:12). Therefore, sprinkling or pouring water as a form of baptism is of human origin, and not authorized by the Lord.

Conclusion

To summarize, the Biblical answer to “What must I do to be saved?” is: Hear the gospel of Christ, believe the gospel with all your heart, turn away from your sins, and be baptized in water, in the name of the Father, the Son, and the Holy Spirit, in order to have your sins forgiven. God will save you and add you to the church (Acts 2:36-47).

When you do what the Bible teaches you to do in order to be saved, and live faithfully as a Christian for the remainder of your days on earth, eternal life in heaven awaits you.

Praise God for his marvelous scheme of redemption.

How Shall We View the Bible?

PDF versionHow Shall We View the Bible?

David Sain

The Need For This Study

                         In recent years, the landscape of religion has undergone numerous changes, including such things as the use of pragmatic methods of evangelism, the shift from the traditional to a contemporary style of worship, and the sanctioning of appointing gay people to positions of leadership in denominations.

                        In my judgment, all of these and other unscriptural changes are the result of a growing disregard for the authority of the Bible. And, regrettably, I have witnessed this growing disregard for the Word of God among my brethren. As I have stated previously, when I first began preaching the prevailing sentiment in the average listener was, “Well, if that is what the Bible says, that settles the matter.” Now, however, the alarming and growing sentiment is, “Well, I know the Bible says that, but …” At that point, the listener’s subjectivity takes over and he begins to interject his personal point of view instead of submissively accepting what the Bible says.

                        As we witness the changes that are taking place in religion and we ponder which direction the church shall go in the midst of the current challenges, it is vital to know the role that the Bible plays and how we should regard it.

                        Some view the Bible as a devotional guide. Some view it as a source of comfort and consolation in times of sorrow and distress. Some view it as a collection of ancient literature that is “out of date” and irrelevant to modern man. Some people say the Bible is the Word of God, while others think it only contains the Word of God (unwilling to accept the accuracy of everything in it, and unwilling to believe that every word of it is inspired of God).

                        So, how should we view the Bible? Here are seven answers to that important question.

We Should View the Bible as the Word of God

                        Inspired writers, in thousands of verses, affirmed this to be the case. Jeremiah does so nearly five hundred times in his two Old Testament books. Ezekiel does so more than three hundred times in his book. Zechariah does so more than eighty times in his book of prophecy. And on and on the list goes.

                        The Bible declares that God spoke by the prophets. David said, “The Spirit of Jehovah spake by me, and his word was upon my tongue” (2 Sam. 23:2). Jeremiah recorded that God spoke unto him, saying, “Behold, I have put my words in thy mouth” (Jer. 1:9). Throughout the pages of the Bible we are told, “thus saith the Lord” (e.g., Isa. 45:11; Jer. 17:5; Ezek. 2:4).

                        In the New Testament we are assured that God has spoken to us through His Son (Heb. 1:1-2). Jesus told his disciples,

“But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Matt. 10:19-20).

In further instruction to them, he promised,

“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).

                        When Paul wrote the Corinthians he affirmed inspiration, declaring, “…we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth…” (1 Cor. 2:13). And that, of course, was a fulfillment of the promise of Jesus that the Spirit would teach all things and bring all things to their remembrance.

We Should View the Bible as Authoritative

                        If the Bible is inspired of God, then it is his word - the Word of God. And that means that the Bible is authoritative.

                      If one accepts the above affirmation that the scriptures are inspired of God, then one would, logically, conclude that the scriptures are authoritative — simply because they come from the one in whom all authority resides (1 Cor. 11:1). Surely, no one would argue that God could give his word and that his word would be powerless.

                        The authority of God’s word is indicated in the words of the apostle Paul when he said to the Galatians,

“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:8). 

Since Paul’s words were by the inspiration of the Holy Spirit (1 Cor. 2:13), his words became the standard of authority by which the Galatians were to measure anything preached to them.

                        The well-known words of John also indicate the authority of the word of God. He wrote,

“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds. (2 John 9-11).

The Hebrew writer declared that God has spoken unto us, in these last days, by his Son, and Jesus said that whatever he spoke came from the Father (John 17:8, 14). Thus, John said the “doctrine of Christ” was the standard by which we are to measure that which is preached.

                        Indeed, the Bible, the Word of God, should be viewed as authoritative.

The Bible Should Be Viewed as the Truth

                        To say that the Bible is God’s word is to say that it is truth. This is the case because God cannot lie (Heb. 6:18; Tit. 1:2). And since God cannot lie, then the Bible cannot lie—that is, it cannot teach that which is not true.                

Whatever the Bible teaches is true is absolutely true. Whatever the Bible teaches to have happened actually happened. In other words, what the Bible teaches to be the case, actually is the case because what the Bible “says” is what God “says,” and what God says is the truth (John 17:17).

                        The Psalmist wrote often that the Word of the Lord is right (Psa. 19:7-9; 33:4; 119:104, 128).

The Bible Should Be Viewed as Absolute Truth

                         The truth of the Bible is absolute. That is, it is free from and independent of the conclusions of the reader/student. In other words, it does not depend upon individuals reaching some conclusion about it.

                        The truth of the Bible is truth regardless of what conclusions people reach. The truth of a proposition is not changed by the conclusion that someone reaches about a matter. This is, of course, in stark contrast to the theory of relativism, which holds that truth is dependent upon the conclusions that one reaches.

                        Someone may say, “I have been rethinking the matter of the role of women” or “I am rethinking the matter of baptism.” Well, one may “rethink” these and other matters and changes his mind about these subjects, but that will not change what the Bible actually teaches. To illustrate, if, when I am preaching, I look at a microphone before me and call it a pencil, does that change what it is? Of course not. I can say about it whatever I want, but it will still be a microphone. And so it is with the truth. Man may say what he will about a Biblical matter, but what the Bible says about it remains the same!

                        Furthermore, the truth of the Bible is constant. That is, what was truth years ago is still truth. I continue to hear and read things like, “What the Holy Spirit told the apostle Paul may not be what the Spirit is saying to you and me” but, that accommodative thinking notwithstanding, the message of the Bible remains the same. The Bible teaches now just what it taught before any of us were alive to study it, and it will teach the same thing long after we are gone from this earth.

                        Consider what is implied when one comments that the Bible is out of date and irrelevant to the culture of the twenty-first century and does not address the life of modern man. It implies that almighty, all-knowing God was incapable of writing a book that would remain relevant in all ages, or else he chose not to do so — in which case he has lied in scriptures like 2 Peter 1:3 and 2 Timothy 3:16-17.

                        The constant, unchanging truth of the Bible is clearly and unmistakably affirmed in the scriptures. Peter wrote that the word of God “liveth and abideth for ever” and that “…the word of the Lord endureth for ever”(1 Pet. 1:23, 25). The Psalmist praised the Lord with the words,

“For ever, O LORD, thy word is settled in heaven” (Psa. 119:89).

And the Son of God proclaimed,

“Heaven and earth shall pass away, but my words shall not pass away” (Matt. 24:35).

The Bible Should Be Viewed as Attainable Truth

                        Not only is the truth of the Bible absolute. It is also attainable. That is, men can learn the truth of the Bible.

                        In a world that is permeated with relativism, the growing sentiment, even among devout people, is that we can never know for certain what is the truth of the Bible. And, if you follow that reasoning to its ultimate conclusion, you decide, as multitudes have, no one has the right to judge another person to be wrong.

                        However, such reasoning contradicts what Jesus said. To those Jews that believed on him, Jesus said,

“If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32).

Since our being a disciple of the Lord depends upon abiding in his word, Jesus here implicitly teaches that one must be able to learn and “know” the truth. It would be impossible to abide in it unless we are able to first learn it.

                        In Ephesians 3:3-4, the apostle Paul said,

“How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (Eph. 3:3-4).

He said they would “understand” when they “read” it. Later, in that same letter, Paul added,

“Wherefore be ye not unwise, but understanding what the will of the Lord is” (5:17).

To Timothy, Paul wrote that God wants all men to come to know the truth (1 Tim. 2:4), which carries the obvious conclusion that all men can know the truth.

                        Does this mean that we can fully understand all that is the Bible? No. However, those things that are essential to salvation are, with proper study, easily understandable, and those things which are more difficult to comprehend are not essential to one’s salvation. Any person accountable to God can understand and know that baptism is essential to salvation, while the figurative language of Revelation will require more time and greater study to comprehend. However, one does not have to fully understand everything in Revelation, e.g., the mark of the beast, in order to be saved.

We Should View the Bible as All Sufficient

                        The Bible is a complete revelation of the Will of God for man. Peter said that God “…hath given unto us all things that pertain unto life and godliness…” (2 Peter 1:3). And the all-sufficiency of the scriptures is emphatically declared in Paul’s well-known words to Timothy.

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:16-17).

                        In recent years, we have been hearing that we need to be “more open to the leading of the Spirit.” Well, make no mistake about it. the Spirit does lead and influence us — but only through the Scriptures. Since, in the Scriptures, we have all that pertains to life and godliness, here is no need for any other revelation from God. Since the Scriptures completely equip us to all good works, what more can the Holy Spirit lead us to know or do that he has not already revealed in the Word?

The Bible Should Be Viewed As the Power of God

                        The Hebrew writer said,

“For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12).

Paul declared that the gospel is God’s power to save sinful man (Rom. 1:16-17;1 Cor. 15:1-4). In the epistle of James, he exhorted his readers to “…receive with meekness the engrafted word, which is able to save your souls. (James 1:21). And, further indicating the power of God’s word, James said that God begets us through the Word (James 1:18), a truth that Paul also affirmed in his letter to the saints of Corinth (1 Cor. 4:15).

                        Indeed, what power the Bible has. It is the means by which God convicts us of sin and saves us from the guilt of sin. And that is why we must be diligent and persevering in making it known to all men everywhere (Matt. 28:19; Mk. 16:15).