Category Archives: Bible

Is Baptism Necessary for Salvation?

Dan Vander Lugt
Bible, Christianity, , ,

While baptism is an important act of obedience, it isn’t necessary for salvation. The only requirement for salvation is faith in the Lord Jesus Christ ( John 1:12-13; 3:16-18; 6:28-29 ; Ephesians 2:8-9 ). In the first century, baptism always followed immediately as the first step of obedience, so much so that it is often mentioned alongside of faith as part of the “package” that brought a person into the body of Christ ( Matthew 28:19 ; Mark 16:16 ; Acts 2:38 ). However, passages like John 1:12-13 , Romans 3:21-31, 4:1-12, 5:1 , and Ephesians 2:8-9 make it clear that it is God’s grace through faith alone that bring salvation.

The misunderstanding by those who teach that baptism is necessary for salvation stems in part from a failure to recognize that the New Testament was written by people who were familiar enough with baptism to understand that it was the normal means of expressing conversion. In that context, early Christians would be less likely than ourselves to misunderstand the symbolism in the apostle Paul’s words:

Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life (Romans 6:3-4).

He could use the expressions “baptized into Christ,” “baptized into His death,” and “buried with Him through baptism into death” with the confidence that his readers would realize that he was using the language of symbolism. Obviously baptism doesn’t cause us to die physically with Christ or to be buried in the tomb where His body was placed. It expresses our desire to live a victorious Christian life and symbolizes our identification with Jesus Christ through faith, by which we share in the benefits of all He did for us.

We recognize symbolism, for example, in the wedding ring. A ring doesn’t physically cause unending love and devotion, it symbolizes these qualities. Likewise, wearing a gold band doesn’t make the wearer a faithful spouse. Its symbolism is an outward expression of an inward reality and can be a helpful reminder of fidelity.

Verse after verse in the Scriptures, both in the Old and New Testaments, clearly affirm salvation by grace through faith alone. Abraham, David, Moses, Daniel, and a host of Old Testament people were never baptized and yet are heroes of the faith, heirs of salvation. The dying thief who repented was promised companionship with Jesus in Paradise even though he died without baptism ( Luke 23:43 ). If we interpret the few passages that seem to make baptism a requirement for salvation in the light of the hundreds that declare salvation is by faith alone and the many that clearly make baptism a symbol, we will find them in perfect harmony with the great body of biblical truth.

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Why Does the Bible Tolerate Slavery?

Dan Vander Lugt
Bible, Christianity, , , ,

The slavery tolerated by the Scriptures must be understood in its historical context. Old Testament laws regulating slavery are troublesome by modern standards, but in their historical context they provided a degree of social recognition and legal protection to slaves that was advanced for its time (Exodus 21:20-27 ; Leviticus 25:44-46).

In ancient times, slavery existed in every part of the world. Slaves had no legal status or rights, and they were treated as the property of their owners. Even Plato and Aristotle looked upon slaves as inferior beings. As inhumane as such slavery was, we must keep in mind that on occasion it was an alternative to the massacre of enemy populations in wartime and the starvation of the poor during famine. It was to the people of this harsh age that the Bible was first written.

In New Testament times, slave labor was foundational to the economy of the Roman empire. About a third of the population was comprised of slaves. If the writers of the New Testament had attacked the institution of slavery directly, the gospel would have been identified with a radical political cause at a time when the abolition of slavery was unthinkable. To directly appeal for the freeing of slaves would have been inflammatory and a direct threat to the social order. 1 Consequently, the New Testament acknowledged slavery’s existence, instructing both Christian masters and slaves in the way they should behave (Ephesians 6:5-9 ; Colossians 3:2 ; Colossians 4:1 ; 1 Timothy 6:2 ; Philemon 1:10-21). At the same time, it openly declared the spiritual equality of all people (Galatians 3:28 ; 1 Corinthians 7:20-24 ; Colossians 3:11). 2

The gospel first had the practical effect of doing away with slavery within the community of the early church.3 It also carried within it the seeds of the eventual complete abolition of slavery in the Western world.

The fact that the Bible never expressly condemned the institution of slavery has been wrongfully used as a rationale for its continuance. In the American South prior to the Civil War, many nominal Christians wrongly interpreted the Bible’s approach to slavery and used their misunderstanding to justify economic interests. The terrible use of African slave labor continued in spite of those who argued from the Scriptures for the spiritual equality of all races.4 Today the Christian message of the spiritual equality of all people under God has spread throughout the world, and it is rapidly becoming the standard by which the human values of all nations are measured.

  1. By the time of Christ, there had been several large slave rebellions. The rebellion led by Spartacus in 73 BC terrorized all of southern Italy. His army defeated the Romans in two pitched battles before it was defeated and its survivors crucified.  Back To Article
  2. Also in direct contradiction to pagan values, both the Old and New Testaments clearly denied that there is anything demeaning about physical work. Jesus and His disciples were “blue collar” working men, and Paul was a tentmaker by trade (Mark 6:3 ; Acts 18:3 ; Acts 20:33-34 ; 1 Corinthians 4:12 ; 2 Thessalonians 3:8,11). Back To Article
  3. Already by the second century, a former slave named Pius was the Bishop of Rome. Back To Article
  4. William Wilberforce is a prime example of the influence of the gospel. An unlikely candidate for conversion, he was a high-living member of the upper classes and a rising star in English politics. His conversion to Christianity led to his lifelong dedication to the abolition of slavery in the British Empire. His dream was fulfilled just before his death in 1833 when the House of Commons passed a law that abolished slavery.
    Another example is John Newton, the author of the beloved hymn “Amazing Grace.” Newton was a slave trader prior to his conversion. Afterwards, he became a crusader for the abolition of slavery and an important influence in the life of William Wilberforce. Back To Article
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Should Christians Keep the Old Testament Law?

Dan Vander Lugt
Bible, Christianity, , , , , , , , ,

The Mosaic law was not given to the Gentiles (Romans 2:1-16) but to the people of Israel (Exodus 20:1-17). It was intended to reveal the goodness and wisdom of God, bring awareness of sin and guilt, and show the need for divine redemption (Leviticus 17:11; Romans 3:19-20; 7:7-13; 1 Timothy 1:7-11). The law, however, was not given as a performance-based means of salvation. Abraham was saved by faith long before the law was given through Moses (Hebrews 11 ).

Because Christ fulfilled the requirements of the law (Romans 5:5-8; 8:1-4), we are no longer under the external law of Moses. When we are obedient to the Holy Spirit, we manifest God’s love and exhibit righteousness, which fulfills the law (Romans 13:8-10). The New Testament contains numerous passages that clarify the Christian believer’s distinctly altered relationship to the Mosaic law (Galatians 3-5; Philippians 3; Colossians 2).

The Lord’s declaration in Matthew 5:17 that He had come not “to abolish the law but to fulfill it” should be understood in its context. He said this just before explaining the spiritual meaning of the system of laws given to Israel by Moses. By contrast, the Pharisees of His day missed the spirit and intent of the law while overemphasizing conformity to external legal and ritual elements. Jesus emphasized the thoughts, motives, and attitudes behind the deeds. The contrast He set forth in verses Matthew 21-47 is not between the law and His own teaching but between the ideas of the Pharisees and the real meaning of the law. Christ had so much respect for the law that He would not cancel even one small demand until after He had fulfilled it.

However, Jesus Christ did fulfill the law both in His life and in His death. He obeyed it perfectly. He never broke even one of its commands. Of the entire human race, only He never sinned (see 2 Corinthians 5:21; 1 Peter 2:22). He also laid down His life to pay the penalty for sin demanded by the law (see John 3:16; 10:11-l8; 11:50-52; Romans 5:6-8; 2 Corinthians 5:21). In all of this He became the reality of whom all the Old Testament sacrifices and rituals were only symbols.

When the life of God’s perfect Lamb was given as the ultimate sacrifice for sinners, the Mosaic law, as a national, legally binding system came to an end. Second Corinthians 3:2-18 makes it clear that even the Ten Commandments were part of a “dispensation/ministry” that has passed away. If we read the law with the mindset of the old covenant between God and Israel, a veil covers our hearts (v. 18).

“But whenever anyone turns to the Lord, the veil is taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:16-18).

The part of the Bible that contains all these rules and regulations still instructs us. But it is no longer binding on us because Jesus Christ fulfilled it.

While Christians are not bound to follow the ceremonial laws and regulations of the old covenant with Israel, they are obligated to live by the great moral principles it contains. The Old Testament law was itself based on unwritten moral principles that God had revealed to the human race throughout the ages (Romans 2:14-15). The works of the flesh and the works of the Spirit listed by the apostle Paul (Galatians 5:13-26) illustrate the impossibility of living a Spirit-filled life while violating the moral principles contained in the law given at Sinai. Rather than being governed by a law whose letter brought rebellion, awareness of sin, and death, those in Christ are governed by the living Spirit of God who instructs them in how to live in freedom and gratitude.

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What Did Jesus Mean When He Gave Peter the “Keys of the Kingdom”?

Dan Vander Lugt
Bible, Christianity, , , , , ,

After Jesus had declared that He would build His church on the truth of Peter’s noble confession, He went on to say, “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” ( Matthew 16:19 ). Later, addressing all the disciples, our Lord repeated the words, “Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” ( Matthew 18:18 ).

Jesus gave Peter “the keys of the kingdom of heaven,” not the keys to heaven.1 A key was a badge of authority ( Luke 11:52 ), and then as now was used to open doors. Peter used the keys Christ gave him to open the door to the Jews on the Day of Pentecost ( Acts 2 ), to the Samaritans after the preaching of Philip ( Acts 8:14-17 ), and to the Gentiles after the Lord had sent him a vision and an appeal from Cornelius ( Acts 10 ).

The concept of “binding and loosing” found in Matthew 16:19 and Matthew 18:18 was commonly used among the Jewish people in relation to the authority of the rabbis to forbid and permit certain practices. Jesus gave Peter and the apostles authority over both the doctrine and practices of the first-century church. Through the leading of the Holy Spirit, they would be given wisdom to know what to forbid and what to permit.

This authority, not on exactly the same level as during the apostolic era, still resides in the leaders of the local church. They may not receive the same kind of supernatural guidance as the apostles did,but they possess the entire New Testament along with the direction of the Holy Spirit. 2 Therefore, when church leaders discipline a church member who promotes incorrect doctrine or is involved in evil behavior, they act with divine approval. They are carrying out God’s will, and what they do is ratified in heaven. Since their authority is not ultimately derived from their personal qualities or their office but from Scripture and the instruction of the Holy Spirit, they should exercise it humbly and prayerfully.

  1. The two expressions “kingdom of God” and “kingdom of heaven” actually have the same basic meaning. They should be understood within the context of the passages in which they are found. They can be used in a number of ways. They can refer to the universal sense of the entire creation, which is ultimately under the control of God. They can refer the mediatorial kingdom of Jesus Christ, which will come into being when Jesus returns triumphantly to reign directly over the earth. And, finally, they can refer to the kingdom of God, which is already present in the hearts of believers who have yielded themselves to Jesus Christ as Lord. Hebrews 12:22-24 expresses the reality of God’s present kingdom:
    “You have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” Back To Article
  2. The authority of the apostles and their chosen successors was basic to the survival of the early church. However, after centuries passed and the canon of Scripture along with the doctrinal foundation of the church had become firmly established, it was necessary to return to the Scriptures themselves as the primary source of authority. Back To Article
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Do I Have to Attend a Local Church To Be Considered Part of the Body of Christ?

Dan Vander Lugt
Bible, Christianity, , ,

Some people deny that the Scriptures make a distinction between the local, organized church and the universal, spiritual church, claiming that every time the church is mentioned in the New Testament the reference is to the local church. There are, however, practical,common-sense reasons to distinguish between them. In Jesus’ parable of the wheat and the tares ( Matthew 13:24-30, 36-43 ), false Christians (the tares) are portrayed as hidden within the organized, visible church until the end of the age when Jesus and His angels will remove the tares from the wheat. In addition, when the apostles told new converts how they could be saved, they never made involvement with the church or membership in a church a condition ( Acts 3:12-26; 16:30-31 ).

Since some people within the local, visible church are not true believers and some true believers may not yet be associated with a local church, it seems clear that it is possible for people to be part of the body of Christ (as believers in Christ) even if they are not part of the organized, earthly church. Likewise, it seems apparent that a person can be part of a local, organized church and still not be a part of Christ’s true, universal church.

Some groups, such as the Quakers and the Plymouth Brethren, minimize the importance of membership in the institutional church by pointing to the corruption that has always existed within it. They stress the relationship of the believer to God through Christ and avoid the establishment of membership roles and formal patterns of leadership or organization.

Others, like the Roman Catholic Church, believe they can trace their beginning to the establishment of the church by Christ ( Matthew 16:18 ) and claim that they have inherited from the apostles the authority to forgive sins and convey the saving grace of Christ. They believe that the personal spiritual condition of the ministering authorities is irrelevant, as long as they are the duly appointed representatives of the institutional church.

Probably a middle position is best, recognizing that while the local church isn’t necessary for salvation, it plays an essential role as a source of applied doctrinal teaching and fellowship, a place of service and prayer, and as an authority for discipline.

The fact that hypocrisy exists within the visible, institutional, local church doesn’t justify a blanket condemnation of the church and its work. The earliest believers saw a need for united prayer, study, and fellowship ( Acts 2:41-47 ). The writer of Hebrews actually warned people not to forsake the assembling of themselves together ( Hebrews 10:25 ). The apostle Paul emphasized the interdependency of believers by describing how every believer is gifted spiritually in ways that build up other believers ( Romans 12:1-8; 1Corinthians 12:12-27; Ephesians 4:11-16; 1 Peter 4:10-11 ).

People who willingly ignore or disregard church fellowship imply that they have no need of the spiritual gifts God has bestowed on others for the common good ( Romans 12:1-8; 1 Corinthians 12:1-31 ). Just as we are born into a family for our care and nurture as infants, so believers are born into the family of God and need more mature Christians to nurture them in their years of immaturity ( 1 Corinthians 3:1-15 ).

Participation in a local church, with a realistic eye toward the shortcomings of all institutions and other believers, is the best way that we can grow spiritually and help build God’s kingdom.

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