2/5/15

"Calling on the Name of the Lord" by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=775

"Calling on the Name of the Lord"

by Eric Lyons, M.Min.

Considering how many people within “Christendom” teach that an individual can be saved merely by professing a belief in Christ, it is not surprising that skeptics claim that the Bible contradicts itself in this regard. Although Peter and Paul declared, “Whoever calls on the name of the Lord shall be saved” (Acts 2:21; Romans 10:13; cf. Joel 2:32), skeptics quickly remind their readers that Jesus once stated: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21; cf. Luke 6:46). Allegedly, Matthew 7:21 clashes with such passages as Acts 2:21 and Romans 10:13 (see Morgan, 2003; Wells, 2001). Since many professed Christians seem to equate “calling on the name of the Lord” with the idea of saying to Jesus, “Lord, save me,” Bible critics feel even more justified in their pronouncement of “conflicting testimonies.” How can certain professed followers of Christ claim that they were saved by simply “calling out to Christ,” when Christ Himself proclaimed that a mere calling upon Him would not save a person?
The key to correctly understanding the phrase “calling on the name of the Lord” is to recognize that more is involved in this action than a mere verbal petition directed toward God. The “call” mentioned in Acts 2:21, Romans 10:13, and Acts 22:16 (where Paul was “calling on the name of the Lord”), is not equated with the “call” (“Lord, Lord”) Jesus spoke of in the Sermon on the Mount (Matthew 7:21).
First, it is appropriate to mention that even in modern times, to “call on” someone frequently means more than simply making a request for something. When a doctor goes to the hospital to “call on” some of his patients, he does not merely walk into the room and say, “I just wanted to come by and say, ‘Hello.’ I wish you the best. Now pay me.” On the contrary, he involves himself in a service. He examines the patient, listens to the patient’s concerns, gives further instructions regarding the patient’s hopeful recovery, and then oftentimes prescribes medication. All of these elements may be involved in a doctor “calling upon” a patient. In the mid-twentieth century, it was common for young men to “call on” young ladies. Again, this expression meant something different than just “making a request” (Brown, 1976, p. 5).
Second, when an individual takes the time to study how the expression “calling on God” is used throughout Scripture, the only reasonable conclusion to draw is that, just as similar phrases sometimes have a deeper meaning in modern America, the expression “calling on God” often had a deeper meaning in Bible times. Take, for instance, Paul’s statement recorded in Acts 25:11: “I appeal unto Caesar.” The word “appeal” (epikaloumai) is the same word translated “call” (or “calling”) in Acts 2:21, 22:16, and Romans 10:13. But, Paul was not simply saying, “I’m calling on Caesar to save me.” As James Bales noted:
Paul, in appealing to Caesar, was claiming the right of a Roman citizen to have his case judged by Caesar. He was asking that his case be transferred to Caesar’s court and that Caesar hear and pass judgment on his case. In so doing, he indicated that he was resting his case on Caesar’s judgment. In order for this to be done Paul had to submit to whatever was necessary in order for his case to be brought before Caesar. He had to submit to the Roman soldiers who conveyed him to Rome. He had to submit to whatever formalities or procedure Caesar demanded of those who came before him. All of this was involved in his appeal to Caesar (1960, pp. 81-82, emp. added).
Paul’s “calling” to Caesar involved his submission to him. “That, in a nutshell,” wrote T. Pierce Brown, “is what ‘calling on the Lord’ involves”—obedience (1976, p. 5). It is not a mere verbal recognition of God, or a verbal petition to Him. Those whom Paul (before his conversion to Christ) sought to bind in Damascus—Christians who were described as people “who call on Your [Jehovah’s] name”—were not people who only prayed to God, but those who were serving the Lord, and who, by their obedience, were submitting themselves to His authority (cf. Matthew 28:18). Interestingly, Zephaniah 3:9 links one’s “calling” with his “service”: “For then I will restore to the peoples a pure language, that they all may call on the name of the Lord, to serve Him with one accord” (emp. added). When a person submits to the will of God, he accurately can be described as “calling on the Lord.” Acts 2:21 and Romans 10:13 (among other passages) do not contradict Matthew 7:21, because to “call on the Lord” entails more than just pleading for salvation; it involves submitting to God’s will. According to Colossians 3:17, every single act a Christian performs (in word or deed) should be carried out by Christ’s authority. For a non-Christian receiving salvation, this is no different. In order to obtain salvation, a person must submit to the Lord’s authority. This is what the passages in Acts 2:21 and Romans 10:13 are teaching; it is up to us to go elsewhere in the New Testament to learn how to call upon the name of the Lord.
After Peter quoted the prophecy of Joel and told those in Jerusalem on Pentecost that “whoever calls on the name of the Lord shall be saved” (Acts 2:21), he told them how to go about “calling on the name of the Lord.” The people in the audience in Acts 2 did not understand Peter’s quotation of Joel to mean that an alien sinner must pray to God for salvation. [Their question in Acts 2:37 (“Men and brethren, what shall we do?”) indicates such.] Furthermore, when Peter responded to their question and told them what to do to be saved, he did not say, “I’ve already told you what to do. You can be saved by petitioning God for salvation through prayer. Just call on His name.” On the contrary, Peter had to explain to them what it meant to “call on the name of the Lord.” Instead of repeating this statement when the crowd sought further guidance from the apostles, Peter commanded them, saying, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (2:38). Notice the parallel between Acts 2:21 and 2:38:
Acts 2:21WhoeverCallsOn the name of the LordShall be saved
Acts 2:38Everyone of youRepent and be baptizedIn the name of Jesus ChristFor the remission of sins
Peter’s non-Christian listeners learned that “calling on the name of the Lord for salvation” was equal to obeying the Gospel, which approximately 3,000 did that very day by repenting of their sins and being baptized into Christ (2:38,41).
But what about Romans 10:13? What is the “call” mentioned in this verse? Notice Romans 10:11-15:
For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the Lord shall be saved.” How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” (emp. added).
Although this passage does not define precisely what is meant by one “calling on the name of the Lord,” it does indicate that an alien sinner cannot “call” until after he has heard the Word of God and believed it. Such was meant by Paul’s rhetorical questions: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard?” Paul’s statements in this passage are consistent with Peter’s proclamations in Acts 2. It was only after the crowd on Pentecost believed in the resurrected Christ Whom Peter preached (as is evident by their being “cut to the heart” and their subsequent question, “Men and brethren, what shall we do?”) that Peter told them how to call on the name of the Lord and be saved (2:38).
Perhaps the clearest description of what it means for an alien sinner to “call on the name of the Lord” is found in Acts 22. As the apostle Paul addressed the mob in Jerusalem, he spoke of his encounter with the Lord, Whom he asked, “What shall I do?” (22:10; cf. 9:6). The answer Jesus gave Him at that time was not “call on the name of the Lord.” Instead, Jesus instructed him to “arise and go into Damascus, and there you will be told all things which are appointed for you to do” (22:10). Paul (or Saul—Acts 13:9) demonstrated his belief in Jesus as he went into the city and waited for further instructions. In Acts 9, we learn that during the next three days, while waiting to meet with Ananias, Paul fasted and prayed (vss. 9,11). Although some today might consider what Paul was doing at this point as “calling on the name of the Lord,” Ananias, God’s chosen messenger to Paul, did not think so. He did not tell Paul, “I see you have already called on God. Your sins are forgiven.” After three days of fasting and praying, Paul still was lost in his sins. Even though he obviously believed at this point, and had prayed to God, he had yet to “call on the name of the Lord” for salvation. When Ananias finally came to Paul, he told him: “Arise and be baptized, and wash away your sins, calling on the name of the Lord” (22:16). Ananias knew that Paul had not yet “called on the name of the Lord,” just as Peter knew that those on Pentecost had not done so before his command to “repent and be baptized.” Thus, Ananias instructed Paul to “be baptized, and wash away your sins.” The participle phrase, “calling on the name of the Lord,” describes what Paul was doing when he was baptized for the remission of his sins. Every non-Christian who desires to “call on the name of the Lord” to be saved, does so, not simply by saying, “Lord, Lord” (cf. Matthew 7:21), or just by wording a prayer to God (e.g., Paul—Acts 9; 22; cf. Romans 10:13-14), but by obeying God’s instructions to “repent and be baptized…in the name of Jesus Christ for the remission of your sins” (Acts 2:38).
This is not to say that repentance and baptism have always been (or are always today) synonymous with “calling on the name of the Lord.” Abraham was not baptized when he “called upon the name of the Lord” (Genesis 12:8; cf. 4:26), because baptism was not demanded of God before New Testament times. And, as I mentioned earlier, when the New Testament describes people who are already Christians as “calling on the name of the Lord” (Acts 9:14,21; 1 Corinthians 1:2), it certainly does not mean that Christians continually were being baptized for the remission of their sins after having been baptized to become a Christian (cf. 1 John 1:5-10). Depending on when and where the phrase is used, “calling on the name of the Lord” includes: (1) obedience to the gospel plan of salvation; (2) worshiping God; and (3) faithful service to the Lord (Bates, 1979, p. 5). However, it never is used in the sense that all the alien sinner must do in order to be saved is to cry out and say, “Lord, Lord, save me.”
Thus, the skeptic’s allegation that Matthew 7:21 contradicts Acts 2:21 and Romans 10:13 is unsubstantiated. And, the professed Christian who teaches that all one must do to be saved is just say the sinner’s prayer, is in error.

REFERENCES

Bales, James (1960), The Hub of the Bible—Or—Acts Two Analyzed (Shreveport, LA: Lambert Book House).
Bates, Bobby (1979), “Whosoever Shall Call Upon the Name of the Lord Shall be Saved,” Firm Foundation, 96:5, March 20.
Brown, T. Pierce (1976), “Calling on His Name,” Firm Foundation, 93:5, July 20.
Morgan, Donald (2003), “Biblical Inconsistencies,” [On-line], URL: http://www.infidels.org/library/modern/donald_morgan/inconsistencies.shtml.
Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.

From Mark Copeland... Five Views Of Salvation (Mark 16:15-16)


                          "THE GOSPEL OF MARK"

                   Five Views Of Salvation (16:15-16)

INTRODUCTION

1. In Mark’s account of the Great Commission, Jesus’ words are clear and
   simple...
   a. He wanted the gospel proclaimed to everyone - Mk 16:15
   b. Those who believe and are baptized will be saved - Mk 16:16
   c. Those who do not believe will be condemned - ibid.

2. Even so, there are at least five diverse views regarding salvation...
   b. One view takes Jesus’ words at face value
   a. Four other views can be summarized by slightly altering the words
      of Jesus

[One view is held by those who do not profess to be Christians.  In
essence, they would say...]

I. HE WHO BELIEVES AND IS BAPTIZED WILL NOT BE SAVED

   A. THIS VIEW HELD BY TWO SEPARATE GROUPS...
      1. Atheists who do not believe in God, heaven or hell, or
         salvation of any kind
      2. All who do not believe in Jesus
         a. Most Jews, Muslims, Hindus, etc. - who believe in God (or
            gods)
         b. But who do not believe that salvation is to be found in
            Jesus

   B. THIS VIEW CONTRADICTS THE BIBLE...
   1. There is a God who offers salvation (contrary to the views of
      atheists) - 1Ti 2:3-4
   2. Salvation does come through Jesus, and through Him only - 1Ti 2:5-6; Jn 14:6

[I doubt any present actually hold to this view, but many people do, and
this begins to illustrate how some are willing to deny the plain
statement of Jesus.  Consider a second view...]

II. HE WHO DOES NOT BELIEVE AND IS NOT BAPTIZED WILL BE SAVED

   A. THIS VIEW HELD BY UNIVERSALISTS...
      1. Who believe that God will save everyone eventually
      2. To support their view, they will isolate some verses like 1Ti 2:6

   B. THIS VIEW CONTRADICTS THE BIBLE...
      1. Jesus Himself told that there would be few who would be saved
         - Mt 7:13-14
      2. Paul warned of those who would not be saved, but face the wrath
         of God - Ep 5:5-6

[Most Bible-believing, professing Christians would not accept the two
views covered thus far.  But there are some who accept a third view that
could be expressed as...]

III. HE WHO DOES NOT BELIEVE AND IS BAPTIZED WILL BE SAVED

   A. THIS VIEW HELD BY MOST WHO PRACTICE INFANT BAPTISM...
      1. By "baptizing" (actually sprinkling, not immersing) infants
         incapable of faith...
         a. They (esp. Catholics) indicate that faith is not essential
            to salvation
         b. Some (esp. Lutherans) try to get around this by saying that
            God imparts saving faith to the infant so baptism can still
            save
      2. By sprinkling or pouring instead of immersion, they also
         indicate Jesus did not mean what He said (the reason
         "baptizing" above is in quotes)

   B. THIS VIEW CONTRADICTS THE BIBLE...
      1. Faith is a necessary prerequisite...
         a. For baptism - Ac 8:35-37
         b. For salvation - Ro 10:9-10
      2. Sprinkling or pouring is NOT Bible baptism...
         a. The Greek word used in the Bible is "baptizo", and it means
            "to immerse"
         b. This is why baptism is described in the Bible as a "burial"
            - cf. Ro 6:3-4; Col 2:12
         c. Sprinkling or pouring was substituted in the place of
            baptism (immersion) hundreds of years after Christ and His
            apostles
         d. By keeping the "tradition of men" by sprinkling or pouring,
            we fail to keep the command of God" concerning baptism - cf.
            Jesus’ condemnation of displacing God’s commands with
            traditions of men, Mt 15:3-9
      3. Baptizing infants is without scriptural precedent
         a. There are no commands or examples of infant baptism
         b. Since the prerequisites of faith (Mk 16:16; Ac 8:37) and
            repentance (Ac 2:38; 17:30) are beyond the infant’s
            capability, they are not suitable candidates for baptism

[Most who hold to the view of sprinkling infants are honest and sincere.
Even so, they are just as guilty of teaching a view of salvation
different from Jesus as are atheists, many Jews, Muslims, Hindus, and
universalists.  But there is another view of salvation held by many, and
that is...]

IV. HE WHO BELIEVES AND IS NOT BAPTIZED WILL BE SAVED

   A. THIS VIEW HELD BY THOSE WHO BELIEVE IN FAITH ONLY...
      1. That one is saved before baptism, that baptism is not essential
         to salvation
      2. A view is held for all practical purposes by most evangelical
         denominations

   B. THIS VIEW CONTRADICTS THE BIBLE...
      1. For faith "alone" cannot save
         a. As declared by Jesus - cf. Mt 7:21; Lk 6:46
         b. As taught by His apostles - cf. Ro 6:17-18; He 5:9; Jm 2:14,17,20,24,26; 1Pe 1:22
      2. For baptism is essential to salvation
         a. According to Jesus - Jn 3:5; Mk 16:16; Mt 28:18-20
         b. According to His apostles - Ac 2:38; 22:16; Col 2:12-13; Tit 3:5; 1Pe 3:21

[Most who hold this view are sincere, and would not knowingly twisting
the words of Jesus.  I think of such people as Paul thought of his
brethren in the flesh (cf. Ro 10:1-3).  This leads us to the fifth and
final view of salvation, one we are compelled to accept if we take Jesus
at His word...]

V. HE WHO BELIEVES AND IS BAPTIZED WILL BE SAVED

   A. THIS VIEW TAKES JESUS’ WORDS AT FACE VALUE...
      1. No explanations are necessary
      2. Jesus says what He means, and means what He says

   B. THIS VIEW IS CLEARLY WHAT THE BIBLE TEACHES...
      1. That one must "believe" - cf. Ac 8:36-37
      2. That one must be "baptized" to enjoy the forgiveness of sins
         - cf. Ac 2:38; 22:16

CONCLUSION

1. Which one of the five views of salvation do you hold to...?
   a. He who believes and is baptized "will not" be saved?
   b. He who "does not believe" and "is not baptized" will be saved?
   c. He who "does not believe" and "is baptized" will be saved?
   d. He who believes and "is not baptized" will be saved?
   e. He who believes and is baptized will be saved?
   -- It should be clear there is only view which is in harmony with
      Jesus’ words

2. Just as important, with which of these views is your life
   consistent...?
   a. One may profess the fifth view...
      1) But act as though they believed the second view
      2) How?  By never confessing faith in Christ and being baptized!
   b. One may profess the fifth view...
      1) But act as though they believed the third view
      2) How?  For though they may have been "baptized", they are not
         living the life of faith required of one in Jesus!
   c. One may profess the fifth view...
      1) But act as though they believed the fourth view
      2) How?  For while believing in Jesus, they have never submitted
         to being baptized!

Only those who come to Jesus in faith and act in harmony with His
teachings can have the assurance of salvation.  The words of Jesus and
His apostles Bible are clear...

   "And He said to them,  "Go into all the world and preach the
   gospel to every creature. He who believes and is baptized will
   be saved; but he who does not believe will be condemned."
                                                   - Mk 16:15-16

   "Then Peter said to them, ‘Repent, and let every one of you be
   baptized in the name of Jesus Christ for the remission of sins;
   and you shall receive the gift of the Holy Spirit.’" - Ac 2:38

   "And now why are you waiting?  Arise and be baptized, and wash
   away your sins, calling on the name of the Lord." - Ac 22:16

Executable Outlines, Copyright © Mark A. Copeland, 2011

eXTReMe Tracker 

From Gary... There is lightning and then there is LIGHTNING




This is one very unusual picture.  In fact, according to the NASA website, this is only the 2nd picture of this event ever recorded. Now, I would guess that something over 99% of us have seen lightning, but that same number would also apply to NOT having seeing an aurora and a sprite (high altitude lightning) together.  The top link will give some information about the picture, while the bottom will do the same for sprites.  Amazing stuff!!!  And as usual, it reminds me of something from the Bible (no surprise there)...

Luke, Chapter 10 (WEB)
1 Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place, where he was about to come.  2 Then he said to them, “The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.   3  Go your ways. Behold, I send you out as lambs among wolves.   4  Carry no purse, nor wallet, nor sandals. Greet no one on the way.   5  Into whatever house you enter, first say, ‘Peace be to this house.’   6  If a son of peace is there, your peace will rest on him; but if not, it will return to you.   7  Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don’t go from house to house.   8  Into whatever city you enter, and they receive you, eat the things that are set before you.   9  Heal the sick who are therein, and tell them, ‘The Kingdom of God has come near to you.’  10  But into whatever city you enter, and they don’t receive you, go out into its streets and say,   11  ‘Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.’   12  I tell you, it will be more tolerable in that day for Sodom than for that city. 

  13  “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.   14  But it will be more tolerable for Tyre and Sidon in the judgment than for you.   15  You, Capernaum, who are exalted to heaven, will be brought down to Hades.  16  Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.” 

  17  The seventy returned with joy, saying, “Lord, even the demons are subject to us in your name!” 

  18  He said to them, “I saw Satan having fallen like lightning from heaven. 19  Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.   20  Nevertheless, don’t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

The seventy were sent out a saw marvelous things (verse 17), but Jesus, in the following verse relates something of an even greater event.  Odd wording here: Jesus (in the present) talks about Satan having fallen (past). When did he see this- I don't know. If you know, please tell me, because I would like to know. Anyway, the point here is that we all have seen marvelous things in the heaven, but like the picture at the top, but there is always something new out there, something wonderful.  And if verse 18 is fascinating, one can only imagine the things we will learn in heaven.  Can't wait!!!