What Must i Do To Be Saved?

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The question with which we are now confronted is a very serious one. When seriously asked, it infers several insights on the part of the questioner. First, “what” implies a concrete body of facts that will set the parameters and define the task. Second, “must” means the question is not casual and the forthcoming answer is not to be suggestive or optional. It will be definitive. Third, “I” indicates the one making the inquiry is asking the question from a personal point of view, not on behalf of someone else. Fourth, “do” means there is an understanding that more is involved in the answer than a philosophical, abstract, or metaphysical response. Something must be done! Fifth, “to be” indicates the truth seeker realizes he is not yet saved. The perception is future, not past. The desired goal can be reached by doing what is required. Sixth, “saved” testifies to the urgency of the question. The one seeking help realizes he is lost. He is searching for guidance, which, if followed, will result in changing his status from lostness to salvation.

Also, the question shows anxiety has come upon the interrogator. The question is actually a desperate call for help. Sometimes real help is difficult to find. When we become desperate, we often find many around us are timid and unwilling to respond to our cry. Perhaps they want to protect us or avoid upsetting us further. As you lie in your bed in the hospital after a heart attack, can you remember a friend who told you not to worry about your chest pains because they are probably caused by indigestion? Or, have you heard of the well-meaning sympathizer who urges the grieving parents at the graveside of their little daughter who was mangled by a drunken driver not to grieve because it was all God’s will? Regardless of the motives of such friends and sympathizers, the results of their counsel are not helpful. They may be disastrous.

When desperation is caused by spiritual deprivation, it is a much more serious condition than ill health or grieving heart. It is a matter of life or death, spiritually speaking. Those who have desperately asked the question we are studying know of what we speak. Those who have been asked for an answer should respond compassionately, frankly, honestly, and above all, correctly. But to what or whom may we turn for decisive answers? The discerning reader will take note that in our study of “God’s Salvation,” we have not strayed from the Word of God. Why? Because the Word of God is the source of all the reliable information we have about salvation. No doubt this was the reason the apostle Paul charged his protégé Timothy to “… preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (2 Timothy 4:2). “… from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Timothy 3:15). Therefore, we do not turn again to the Word. We simply continue our probe of the Word for reliable answers to the question, “What must I do to be saved?”

Our Faith in Christ Must Be All-Pervasive

In our earlier study of the teaching ministry of Jesus as reflected in the Gospels, we recall that what He did and taught was while He lived under the old covenant. We found that much of His teaching can be described as transitional, anticipatory, transactional, or situational. Also, within that multiple context one finds many teachings that remain constant after the new covenant came into effect. Therefore, in our search for the answer to the question at hand, we examine those teachings that apply to all people living in any age.

We have examined faith extensively. The distinction between “the” faith and “our faith” was pointed out. Faith was seen as foundational for our salvation. We can agree with Scripture, which says, “… and without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who seek Him” (Hebrews 11:6). The apostle Paul speaks comprehensively when he says, “… and whatever is not from faith is sin” (Romans 14:23b). So, we do not have to belabor the essential role of faith for salvation.

However, we do need to hear Jesus as He stressed faith during His personal ministry as a timeless, universal, essential for salvation. Sin is the barrier to our salvation (Isaiah 59:1-2). Jesus said, “… unless you believe that I am [He], you will die in your sins” (John 8:24b). Thus, an explicit faith in Jesus as Savior is stressed. His mission to earth was a salvation mission. “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10). All responsible people are saved or lost. Our state is determined by our relationship with Christ, as Peter would later affirm concerning Jesus, “… there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved” (Acts 4:12). Salvation faith must rest solidly and exclusively in Jesus Christ, God’s Son, Savior.

We Cherish Jesus and Turn to Him as Savior

The more we become convinced that Jesus is our Savior, the more we become convinced that changes must take place in our lives. We become aware of the difference between our life-style and His. We hear with fresh awakening the admonition of the apostle Paul, “Be imitators of me, just as I also am of Christ” (1 Corinthians 11:1). We desire to walk in the footsteps He left for us (1 Peter 2:21). The more we contemplate this the more sorrowful we become when we think of how wide the gulf is that separates us from Jesus. This sorrow arouses a desire within us to turn from the life we have been living to find the abundant life Christ offers. “For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death” (2 Corinthians 7:10). We reach a state of “repentance with regret.” We turn from our life to His life, from our ways to His ways. We are sorry for our past sins; we turn from them; we do something. We repent.

Of course, we solemnly and seriously believe in what we are doing by making such a change. Our faith is strong. Our desire is Christ. We can now see why He called for such a change during His earthly ministry. He said, “I tell you … unless you repent, you will all…perish” (Luke 13:3, 5). In fact, according to the Gospel writer Mark, Jesus’ first recorded preaching was, “… The time is fulfilled, and the kingdom of God is at hand; repent and believe in the Gospel” (Mark 1:15). He also said, “I have not come to call the righteous but sinners to repentance” (Luke 5:32). He sent His apostles out to proclaim a message that included the following, “And they went out and preached that men should repent” (Mark 6:12). All of this was preceded by the preaching of John, the harbinger of Jesus. “He came … preaching a baptism of repentance for the forgiveness of sins …” (Luke 3:3).

From the very outset of the Gospel message one sees the necessity, essentiality, of turning from one’s own self-led life to emulate the life of Jesus whom we love and trust. Fortunately, our high motivation to live for Jesus and like Jesus helps us to accomplish a very difficult task. Repentance is not easy. Sorrow is easier. Even a drug peddler may be sorry when he is caught and convicted. However, after five years in prison he may be back on the streets again—selling drugs. True repentance would have stopped his drug dealing. Sorrow did not. Those of us who have gone through this metamorphosis, turning, repentance, know it is not a once in a lifetime event. Rather, it is the deliberate cultivation of a faith in Jesus so strong that we will lay everything aside in order to put Him first in our lives. Of course, this calls for self-denial, new priorities, service to the welfare of others, commitment to living a Christ-like life above reproach. Repentance is not a passing phase in our lives. It is a characteristic of our lives. We repent of all the sins we have committed in our past lives. From then on, we remain very sensitive to sin when it appears in our lives. We hear the instruction given by the apostle Peter to the sinful baptized believer, Simon. “Therefore repent of this wickedness of yours, and pray the Lord that if possible, the intention of your heart may be forgiven you” (Acts 8:22). And, like Simon, we also ask others to pray for us (Acts 8:24). In this, we are encouraged by our faith in Him whom we now serve and our trust in the Word of God that lights life’s pathway. Repentance is part of that which leads us to Christ and also it remains a vital ingredient of our lives that keeps us in Christ. It must never leave us. It is, in the final analysis, a vital part of our response of faith to God’s call through the Gospel.

We Believe Jesus Is God’s Son

The Gospel of Christ is “good news” because it makes us realize the possibility of salvation rests exclusively in Jesus Christ. We have learned that He is the way. There is no other. He gives Himself as that one way that is offered to all (Matthew 11:28-30). The good news is the power of God for our salvation (Romans 1:16). This is the major ingredient that makes the Gospel so attractive. The apostle Paul speaks to the Ephesians about “the Gospel of your salvation” that they had believed (Ephesians 1:13a). They, like the Christians at Thessalonica, had responded to the call of the Gospel (2 Thessalonians 2:14). Therefore, when we answer this call of the Gospel, we do so with the assurance we “… may gain the glory of our Lord Jesus Christ” (2 Thessalonians 2:14b).

Jesus is the allurement. He is the attraction. He is the magnet. He said, “‘And I, if I am lifted up from the earth, will draw all men to Myself.’ But He was saying this to indicate the kind of death by which He was to die” (John 12:32-33). Jesus’ words are very thought-provoking. His crucifixion would, under ordinary circumstances, be the end of it all. This was the goal of those responsible for it. The Jewish leaders wanted Him crucified (Matthew 27:22-23). The Romans were also involved. No other king must threaten Caesar. Therefore, they nailed Him to the cross (Cf. John 19:12-18; Matthew 27:25-36 for full context). Although they all did it in ignorance (Luke 23:34; Acts 3:13-17), the enormity of the crime was not mitigated. In the New Testament, the phrase that includes all humanity is simply Jews and Greeks (Gentiles, Barbarians; as in Romans 1:13-14, 16). Therefore, all humanity is responsible for the cruel death of Jesus.

The “thought-provoking” aspect of Jesus’ words strikes home when we seriously consider them. Why would a cruel, shameful, and unjustified crucifixion of an innocent man be attractive? It was God’s supreme act of love. It went beyond the expressions of love to which we are accustomed. Jesus included in His teaching, “Greater love has no man than this, that one lay down his life for his friends” (John 15:13). However, He went beyond that. He laid down His life for all, friends and enemies alike. As a good shepherd, He laid down His life for us (John 10:11). “…God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8). This is the attraction of the cross. It motivates us to respond to His love. As Paul stressed in the Roman letter, “For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Romans 5:10).

This provokes more than thought. It provokes action. The crucifixion scene etches into our minds the power and purpose of God’s love. We see in the bloody grimness of Jesus’ death a love that is not sentimentality. It is not primarily an emotion. It is not a warm feeling. We may be startled. “What is it?” It is the greatest display of determination and will to benefit (save) others that will ever be made. It is something the world had never seen and will never see again. “By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10, emphasis added). The new covenant to which this verse refers is the final revelation by which the will of God is fully set forth in all of its glory, goodness, and grace. We find there, the same source which we have been studying, both the unfolding and climax of God’s redemptive plan.

The death of Christ, followed by His resurrection, is not just an event. It is for us. As noted earlier, by Jesus’ death we were reconciled; we shall be saved by His life. So the death, burial, and resurrection of Christ is described as the Gospel (1 Corinthians 15:1-4). The “good news” is that the crucifixion was not a tragedy for us. It is our victory. It attracts us to Him who is the way, the truth, and the life. We learn an unforgettable lesson from what happened at the cross and the empty tomb. He died for our reconciliation to His Father. He lives that we may live. Our attraction to the cross leads us to surrender to the Father’s will as Jesus did. By following His example, we also die, are buried, and raised to life in Christ.

All of this has been stressed because it gives meaning, relevance, and significance to the question, “What must I do to be saved?” Without the salvation history of Scripture, with all of its unfolding and interpretation by inspired writers, we would not, and could not, know why the terrible event at Calvary attracts us. But we have that background. Scripture has furnished us with full disclosure as to what gives us salvation and what we must do to accept it. Our legitimate response to “the upward call of God in Christ Jesus” (Philippians 3:14b) should be that expressed as follows:

Whatever things were gain to me, those things I have counted as loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead (Philippians 3:7-11).

We rejoice with unshakable faith in Jesus. Our faith is established in Him. We found that faith is developed by the study of God’s Word. “…faith comes from hearing, and hearing by the Word of Christ” (Romans 10:17). Our love for God springs up from deep within us when we ponder that God so loved us that He gave His Son for us. “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). “We love, because He first loved us” (1 John 4:19).

Our faith in God and love for Him and His blessed Son motivates us to full surrender. Our desire is to be like Christ, to be found in Him. Love seeks harmony, unity, perfect union. In Jesus’ longest recorded prayer to the Father, He prayed for Himself and His apostles. He also prayed for us.

I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me, and I in You, that they also may be in Us …” (John 17:20-21a).

Our love for Jesus, and our trust in Him, makes us yearn for Him. We want to answer His prayer. The Father is in the Son. The Son is in the Father. Jesus wants us to be one with Him, like that. We long to answer His prayer that as God is in Christ and Christ is in God, that we be in Christ and Christ be in us. This relationship with Christ is an indescribable union and a supreme privilege. Nothing can surpass it. Our faith and our love for Jesus moves us to give ourselves to Him.

We Confess the God/Man Jesus to Be God’s Son

This movement of faith toward Jesus is done with a penitent heart. We have come to love, trust, and desire to be like Him. We have come to understand that our manner of life has been our problem all the while. We are sorry for our sins. We repent of them. We become determined to have them removed from our lives.

At this stage in our development, the inevitable begins to happen. That which has been building up in our heart begins to be expressed outwardly and openly. We are now eager to do that which would not have been possible before the Word had generated faith in Jesus. We now desire to confess our faith in Christ to others. We now understand Jesus’ teachings about confession as never before. They become personal and intimate; yet, something we wish the world to hear. How inspiring is the teaching of Jesus when He says,

Everyone therefore who shall confess Me before men, I will also confess him before My Father who is in heaven. But whoever shall deny Me before men, I will also deny him before My Father who is in heaven (Matthew 19:32-33).

What a tremendous encouragement to know that our confession of faith in Jesus has been presented to the Father in heaven. What a shocking thought to learn that if we deny Jesus “here” He will deny us “there.” One may say, “Surely one who truly believes in Jesus could not, and would not, deny Him.” This would be an erroneous conclusion. Although the passage does contrast the believer and the unbeliever, it is also a warning to one who believes in Jesus not to deny Him. The possibility of this happening is forcefully illustrated by the life of one who actually heard Jesus—the apostle Peter (Matthew 10:1-4, 32-33, 11:1). After these instructions that Peter heard, he later confessed faith in Jesus. He said, “You are the Christ, the Son of the living God” (Matthew 16:16). But later, Peter denied Jesus. He swore, saying, “I do not know the man” (Matthew 26:72, 74).

Why is this incident in Scripture? We may not know the full answer. We do know this. It is a warning to the believer to always remember that even a strong faith can falter and fail and lead to our denial in heaven. “Therefore let him who thinks he stands take heed lest he fall” (1 Corinthians 10:12).

As we proceed with our study of confession, the possibility of denying Jesus is farthest from our thoughts. That is because we are involved in a process that the apostle Paul describes so well.

But what does it say? ‘The Word is near you, in your mouth and in your heart’—that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the Scripture says, ‘Whoever believes in Him will not be disappointed’(Romans 10:8-11).

In this passage Paul speaks of “belief in your heart” and “confession with your mouth.” This indicates belief leads “to” righteousness, and confession leads “to” salvation (Cf. NASB, Note: Literally, “to” righteousness; “to” salvation).

This confession of which we speak is not to be confused with our confession of our sins. We have looked at repentance. One cannot truly repent of sins without an admission we have sinned and stand guilty before God. The apostle John writes to his fellow Christians, saying, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). The inescapable implication here is that if we truly confess our sins we have truly repented of them. This is the way the Christian escapes the clutches of sin. As Christians, we respond to James’ admonition, “Therefore, confess your sins to one another, and pray for one another, so that you may be healed….” (James 5:16a). So, as God’s children we may confess our sins before Him in prayer, and we may also confess our sins to each other and ask that intercessory prayer be made for us.

This is not the confession we are analyzing. The confession we are emphasizing is our confession that Jesus is the Son of God. He is “the apostle and High Priest of our confession” (Hebrews 3:1b). Jesus Himself confessed His true identity when under oath during the infamous trial. “And the high priest said to Him, ‘I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.’ Jesus said to him, ‘You have said it yourself …’” (Matthew 26:63b-64a).

Jesus is the Christ, the Son of the living God. This is what we want to confess. Our faith in Jesus, generated by our study of God’s Word, has led us to fully trust in Him and His power to save. This is a heart-lifting realization in view of our burden of sin—the cause of our lost condition. We “open up” to Jesus in full faith. We repent of our sins; we confess our faith in Christ. We reach out to accept what He offers us—forgiveness of sins. We may be deeply moved, even startled, to realize how far we have come. We yearn to show our love, our devotion, to the One Who invites. “Come unto me.” Our desire is to be a member of the family of God. We are ready for the new birth.

We Must Be Born Again

We hear Jesus explaining the final response that results in full fellowship with Him in the kingdom of God , the Father. “Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God….Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God” (John 3:3, 5).

The final response is a climactic expression of our love—a full surrender. It is our submission to our Lord in an obedience of faith. Jesus said, “He who has My commandments, and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him” (John 14:21). John said, “And this is love, that we walk according to His commandments” (2 John v. 6a). He also said, “For this is the love of God, that we keep His commandments; and His commandments are not burdensome” (1 John 5:3). These verses help us to see the proper attitude, response, and result of our love for God in Christ. Our proper attitude is joy; our proper response is obedience; the proper result is a reciprocal loving relationship with the Father and the Son.

The culminating action that brings us into this saving relationship with Christ comes when, in full faith, we surrender all in our baptism into Christ. This is the point of cleansing. As Saul of Tarsus was told, “Arise and be baptized, and wash away your sins, calling on His name” (Acts 22:16b).

We need to process this picture of the pivotal act of baptism. We remember the teachings of Jesus during his ministry. Some were transitional. Others were anticipatory. Still others were transactional or situational. And, of great significance, many were to extend into the New Testament age and be applicable to all people for all time. These teachings of Jesus were given when He lived under the old covenant age while looking forward to the new covenant period. We analyzed and illustrated at great length this facet of Jesus’ teaching.

When Jesus died on the cross the old covenant was fulfilled and finished. The new covenant became effective and will apply to all humanity for all time. After Jesus’ resurrection He appeared to many and continued to teach His apostles for weeks before His final ascension to heaven. It was during this period that He gave His apostles a world-wide commission. This commission has been in effect since then. It continues to be the rallying cry of evangelism. He came to His apostles and said to them,

All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age (Matthew 28:18-20).

Luke has the commission as follows: “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem” (Luke 24:46b-47).

With this commission proclamation we leave behind the transitional, situational, and transactional teachings of Jesus. What had been anticipated has now become a reality. We now stand in the Christian age. The new covenant has been given and sealed by the blood of Christ. It remains the same and applies to all. If we are saved, we are saved the same way all others are saved. God is no respecter of persons (Acts 10:34, 15:9).

Salvation Charted, Diagrammed, and Discussed

After studying for several lessons what God has done in Jesus to give us salvation, we have now illustrated by way of text, diagram, and chart what we have found we must do to receive the gift of salvation He offers. We have been careful to emphasize the nature of Jesus’ teachings in the Gospels. We noted the different answers He often gave to individuals seeking salvation. We stressed that because of the changing of the covenants from the Old Testament to the New Testament we are not expected to seek salvation by following the Old Testament or many of the teachings that Jesus gave while He lived under the old covenant.

However, with the sealing of the New Testament by the blood of Christ, we are living under its terms and are subject to its teachings. The covenant applies to all people. It is not subject to change. Therefore, our task is to find the harmony of New Testament teaching about salvation (and any other related subjects). We do not expect, nor will we find, exceptions for different individuals as to how salvation is given and received.

In the book of Acts we find many examples of people being saved. This is helpful to us. It also calls for careful analysis. At the outset of our study of “God’s Salvation,” we noted various ways the Scriptures teach us. We learn from their forthright instructions, commands, examples, inferences, warnings, and encouragement. As we study several of the examples of conversion in the book of Acts, we will see these examples in light of the established principles about salvation that we have already learned and diagrammed. We have examined for several lessons the work of God in offering us salvation. We are now involved in a study of our acceptance of that salvation. Or, to put it another way, we are concerned with the answer to the question, “What must I do to be saved?”

Text and Diagram Define and Describe Our Salvation Journey

Earlier we drew heavily on the biblical text of Hebrews 12:1-2. Although the passage is addressed to Christians, we also found principles to encourage the seeker of salvation who is outside the fold. Now, we use the figure of the royal road to redemption to apply some biblical teachings specifically to the non-Christian who is making the journey on the highway that leads to salvation. Let us go along with a traveler to see how he fares. We want to see how his experiences harmonize with Scripture.

We join him in Houston , Texas , U.S.A. This represents the beginning point of belief. A biblical example is found in Acts, chapter sixteen, where we find a jailer in the city of Philippi holding Paul and Silas behind bars. Although in stocks, they and the other prisoners are miraculously released by an earthquake. The jailer realized his life was in danger if his prisoners escaped. He was about to commit suicide when Paul reassured him that all the prisoners were still there. At that, the jailer fell terrified at the feet of Paul and Silas. He then took Paul and Silas outside and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus, and you shall be saved, you and your household” (Acts 16:30-31). This reminds us of Jesus’ teaching, “… unless you believe that I am [He], you shall die in your sins” (John 8:24b).

After this experience the traveler we are accompanying prepares to leave Houston . Before departing he asks how far it is to Los Angeles, California, U.S.A. The answer given is 1566 miles. When we arrive in El Paso, Texas, U.S.A. , we have reached our companion’s point of repentance. A Biblical example is found in Paul’s words: “… God is now declaring to men that all everywhere should repent …” (Acts 17:30b). This reminds us of Jesus’ teaching: “… there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous persons who need no repentance” (Luke 15:7b).

We leave El Paso the next morning. Before we get out of the city limits our traveler stops for gas and asks how far it is to Los Angeles . He is told 814 miles. We spend that night in Phoenix, Arizona, U.S.A. This represents our companion’s point of confession. An example is found as we witness an encounter between an evangelist whose name is Philip and the treasurer of Ethiopia as he traveled home from a journey to Jerusalem. When these two met on the road, Philip seized the opportunity to preach about Jesus. As they traveled they came to some water, and the eunuch said, “Look! Water! What prevents me from being baptized?” (Acts 8:36b). Late manuscripts insert verse 37, as found in the margin of the NASB, which reads, “‘If you believe with all your heart, you may.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God.’”

The Western text adds [v. 37]. The grammatical construction of the Ethiopian’s confession is un-Lukan. Although this addition is absent from the Byzantine text, it made its way into the Received Text (and thence into AV, etc.) from the editions of Erasmus, who included it because he thought it had fallen out of the Greek MSS known to him through negligence … This addition certainly reflects primitive Christian practice. When a convert was formally admitted to Christian fellowship by baptism, he made a public confession of his new faith, probably in response to a definite question (F. F. Bruce, “The Book of Acts,” in The New International Commentary on the New Testament).

Even if the verse is an interpolation, and should be left out, it does not change in any way the thought; nothing is added by retaining the verse so far as doctrine is concerned, and nothing certainly is lost by omitting the verse … Verse 37 is left out of the Standard Version, but a footnote is inserted, saying that ‘some ancient authorities insert, wholly or in part, verse 37.’ It was found in one manuscript in the latter half of the second century, as it was quoted by ‘Irenaeus,’ who was active from the year A.D. 170 to A.D. 210. It is supposed that this verse was written in the margin and later was transcribed as part of the original text (H. Leo Boles, Acts of the Apostles).

Our previous study of confession led us to see that this expression is not a mere ritual. It encompasses “profession, assent” homologia. When one is asked what his livelihood is, the response is usually a confession of a profession. Some people are doctors by profession, or lawyers. Educators are often simply called professors. We often profess to believe or be something. As we have seen, the realization of what we are arises when we learn of Christ and realize we are lost sinners. Our faith in Christ leads us to confess Christ as the Son of God. Thus, Paul’s words ring true for us, “… with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation” (Romans 10:10). Although confession is obviously verbal (outward), it is also a profession, a way, a means by which we show our conviction that Jesus, God’s Son, is our Savior. When will this confession take place? Surely not before we believe it! Thus, confession is actually based on faith, has a mind-set of surrender, a goal of Christ, and a life that reflects our continuous profession.

In our journey with our friend, we came to the stopover we called confession. The example we chose to illustrate that confession is a necessary part of the journey is found in a baptismal setting, as we have seen. This works well in our little survey because it illustrates the necessity of confession. But why choose to illustrate from a verse that presents the difficulties we have noted? Because we also wanted to take special note of the following: Confession is so multifaceted that it contains more than a verbal utterance and more than a faith formula expressed when we are baptized.

In fact, there is no Biblical record in all the book of conversions, the book of Acts, to show that anybody said anything during a baptism. So, unless Acts 8:37 is authentic and in its proper place, we have no scriptural basis for our insistence that the baptismal candidate make a verbal confession of his faith. The act of baptism is itself, a great confession for one who understands it fully and submits to it willingly. Is there any practice that would be more meaningless than baptism of an unbeliever? As we have already learned, confession is much broader than yielding to a ritualistic formula. Of course, it includes a verbal expression. But that verbal affirmation, along with the faith it expresses, is both the foundation and profession of one who seeks to become and live as a Christian should. This discussion of confession was not a detour in our travels with our friend. It was simply a close examination of the sign to assure us we are on the right road.

Before our sojourner leaves Phoenix, we stop at a restaurant and ask how far it is to Los Angeles. The waitress looks up the distance on a map and informs us it is 434 miles to Los Angeles. When we arrive in Los Angeles, my co-traveler can hardly believe his eyes. “Is this Los Angeles? ” he asks. Yes, we have arrived! This represents our sojourner’s point of baptism. A Biblical example of this is found in Acts when Saul of Tarsus was addressed by a proclaimer of the Word, “And now why do you delay? Arise, and be baptized, and wash away your sins, calling on His name’’ (Acts 22:16).

The road of redemption provides a marvelous travel experience. It is exhilarating. It is also a very old highway. We have mentioned earlier that the great Messianic prophet, Isaiah, wrote of such a highway some 600 years before the birth of Christ (Isaiah 35:8-10a; 40:3-5). The Gospel writers identified this Way (Matthew 3:1-3; Mark 1:1-3). It was also the Lord’s Way (John 14:6). We noted the followers of Jesus as being in the Way (Acts 9:1-2; 19:8-9, 23; 22:2-4; 24:14). We have been studying a series of examples showing how one finds the Way and makes his way onto it. Then, as followers who have found Jesus, we are urged to “lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus the author and perfecter of faith …” (Hebrews 12:1b-2a).

There is an interesting feature about this journey we have made with our friend. Each time he asked how far it was to Los Angeles he was given a different answer. Why? Obviously, the man was given an answer in view of where he was when he asked. This is what we find in Scripture when the question is asked, “What must I do to be saved?” In Houston , our traveler was at the point of belief. This is where the Philippian jailer was. He asked the question. He was told to believe. At the next stop our believing sojourner was at the point of repentance. All travelers are told to repent. At his next stop, he was at a confessing point. When he reached Los Angeles , he was at the point of baptism. He was where Saul of Tarsus was.

Why stress all of this again? We want to draw a comparison between some of the transactional, transitional, situational teachings of Jesus in the Gospels and the permanently fixed, universally applicable, covenant-sealed teachings of salvation in the examples we have noted in the book of Acts. As we saw in the Gospels, Jesus often gave different answers to the question presented to Him about how to be saved. Quite often, the different answers were due to different circumstances, transactions, and situations. This was, of course, the prerogative of Jesus while He lived and taught during those changing times while under the old covenant. The individualized nature of many of His instructions is obvious. Therefore, we do not consider them binding on us today. For examples: Jesus told one inquirer to give all of his money away. He told another whom He had saved from an agonizing death from leprosy to go and have his cure verified by the priests. To yet another who sought salvation Jesus instructed him to keep the Law. We do not follow these instructions for our salvation because they do not apply to us in the Christian age.

That period of transition is over. The old covenant and those kinds of teachings do not apply to us. But the new covenant, sealed by the blood of Christ, is permanent, fixed; applicable to all. In the New Testament we find that the God who shows no favoritism has offered salvation to all of us alike on the same terms. We do not search for, neither do we find, “tailor-made” terms of salvation that fit us and no one else. All of us stand equally guilty before God: We are all offered salvation equally; we accept that gift in the same way.

How, then, do we account for the seemingly different answers to the question, “What must I do to be saved?” We know that the Bible teaches us in many ways. We learn by instructions, commands, examples, inferences, warnings, etc. When we look at the conversions found in the book of Acts, we see the harmony of these methods. There are no contradictions. We realize how all those converted were saved in the same way. In view of what we have learned, consider the following diagram:

Each time we stopped in our journey to ask how far it was to Los Angeles , we were given a different answer. Same question—different answers. The same is true in our spiritual journey to Christ. When we ask the question, “What must I do to be saved?” the answer depends on where we are. Where we are determines what else we need to do to be saved. Please note:

1. In “ Houston ,” we are unbelievers like the Philippian jailer. (We are told to believe.)

2. In “ El Paso ,” we are believing but impenitent like the Jews on Pentecost.

(Since we already believe, we are told to repent.)

3. In “ Phoenix ,” we are believing penitents, like the Treasurer. (Since we are already believing and penitent, we are ready to confess Jesus as God’s Son.)

4. In “ Los Angeles ,” we are believing, penitent, confessors, like Saul. (Since we are already believing, penitent, confessors, we are told to be baptized. As a result of our travels, we qualify to be baptized into Christ for the same reason Saul was—to wash away our sins.)

As with any journey, we must travel all the way in order to reach our destination.

Some Observations

We have never heard anyone who professed to be a Christian who denied having faith. That is because faith is fundamental. We find that stressed on every hand in Scripture. Confession of faith is offered unapologetically by those who have it. Repentance is a logical step by those who seek Christ and want to live for Him. Those actions are logical and necessary. After all, they are based on faith (both “the” faith and “our” faith.)

However, the necessity of baptism for salvation is denied by many folks who claim to be saved. We have found that many people who reject baptism for salvation do so because they believe it is a “work.” This is a logical position to hold if one believes baptism is a work of merit. However, baptism is not a work of merit on our part, but a work of our faith. How is faith shown? By works (of faith)! The writer James clarifies this as follows:

What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him? ... Even so faith, if it has no works, is dead, being by itself. But someone may well say, “You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works.” … You see that a man is justified by works, and not by faith alone … For just as the body without the spirit is dead, so also faith without works is dead. (James 2:14, 17-18, 24, 26).

We need not pursue this further because we studied this subject earlier in the context of Reformation theology. The point is clear. Works of faith are necessary for salvation. Meritorious works are not able to save, although we are told to “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16).

What are those “good works” to God’s glory that we are told to do? Paul speaks of “faith working through love” (Galatians 5:6b). A faith that works through love comes from the Word of God. (Romans 10:17). This is the faith by which we walk or live (2 Corinthians 5:17). “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father” (Colossians 3:17). When we act “in the name of the Lord Jesus,” our works are a response to His bidding. We yield to His will; we follow His example of living; we obey His commands; we act on His authority. “Although He was a Son, He learned obedience from the things which He suffered; and having been made perfect, He became to all those who obey Him the source of eternal salvation” (Hebrews 5:8-9). This means that our faith prompts us to do what He commands for the reasons He gives.

This response of faith applies to baptism as much as any of His commands or teachings. We remember the commission Jesus gave to His apostles after His death, burial, and resurrection. That commission requires a response of faith in Him. It is “in the name of the Lord Jesus”; that is, it is done by His expressed authority. As Matthew records it,

All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age (Matthew 28:18b-20).

Does this mean that baptism is for the forgiveness of sin? Why can’t the purpose of our baptism be fulfilled by seeing it as an expression of our conviction that we are saved before baptism? This is a fair question. It needs to be considered the way we examined the teaching of Jesus on the subject of salvation. Remember we learned that many of Jesus’ teachings in the Gospels were transitory, situational, etc. Others clearly spoke of long-range principles which would apply in the Christian age. Three such teachings were about faith, repentance, and confession. He taught “… Unless you believe that I am [He], you shall die in your sins” (John 8:24). Did Jesus mean that believing in Him was all that is needed for salvation? Of course not! Jesus also taught “… Unless you repent, you will all likewise perish” (Luke 13:5b). Where did faith go in this teaching? Nowhere, it is included—implied. Jesus spoke further on salvation. He taught that if we confess Him, He will confess us to the Father; if we deny Him, He will deny us before His Father in heaven (Matthew 10:32-33). Is an acknowledgement of our belief in Christ all that is needed for salvation? Where did repentance go? Nowhere, it is in these teachings by implication—inference.

What is the point of this line of thinking? Jesus was speaking of principles that would apply to all people through all time. These principles, and many others Jesus taught, are spelled out in detail in the new covenant. The apostles proclaimed the commission as they preached. They were not only to baptize, but to teach the nations “to observe all that I commanded you.” Thus, in the book of Acts we find teachings, commands, examples, and inferences joining forces to bring the hearers of that day, and us, to understand the impact of the question, “What must I do to be saved?”

Did the apostles teach that baptism was for the forgiveness of sins? Yes, they did. Where did they get that authority?—from the all-authoritative Jesus. They were teaching their hearers all Jesus commanded them to teach. The examples show that baptism was not only taught, but also its purpose was stressed. The examples confirm the implication of the commission and verify the earlier teachings of Jesus on salvation.

This means that the examples of conversion found in the book of Acts, although situational, are to be seen in their fullness by inference. For example: The Philippian jailer was not only told to believe to be saved; he was taught and baptized. He then rejoiced—having believed! Did he repent? Did he confess his faith? The record does not say so. However, we know he did because we have the clear picture of salvation in the many examples we find, the foundational teachings of Jesus, and the extensive teachings on baptism we find in the remainder of the New Testament. We also know most assuredly that God does not show favoritism or partiality. If we are saved, we are all saved the same way. Perhaps this discussion will throw further light on the diagram “God’s Highway to Salvation.”

The references to baptism that occur in several of the letters written to Christians must not be overlooked in our study. They add to what we have learned from the Gospels and Acts. Written to Christians, the teachings usually contain reminders to them of the profound significance of baptism. We want to probe further baptism’s uniqueness, beauty, depth, and prominence in our salvation. Therefore, we present the excursus that follows.

(Basis Bible text: New American Standard Bible. Other translations are so noted)