Prayer and Salvation Calling Upon the Lord and Salvation One must be careful to approach Scripture logically rather than emotionally. Many are swayed from truth due to factors that influence the mind; some known and others subconscious. Of this Dungan writes, “Wrong methods of interpretation are responsible for much of the misunderstanding respecting the meaning and inspiration of the Scriptures… a man may not only prove anything he wishes by the Bible, but he may do so by any other book, if he will treat it in the same way” (n.d., pp. 54, 75). This truth is evident in the fact that, although our Lord desired and appealed to the Father for unity (John 17; cf. 1 Corinthians 1), biased man deviated from the original intent. We will briefly consider if one may call upon God, as the Bible seems to convey, in order to obtain salvation. Generally speaking, there are several “proof” texts used to argue that one is saved by merely calling upon God; this is in modern times defined as the “Sinner’s Prayer.” As observed in chapter 5, there are several meanings to the Greek word epikaleo. There must be harmony within the Bible and logical presentation of its propositions (Warren, 1982). Although to “call upon” can mean to invoke or address, it does not always carry this meaning; harmony demands this. Used generally, the Greek term epikaleo carries a broad definition. Consider the following: 1) In Peter’s powerful sermon to the Jews in Acts 2, he references Joel 2:32: “And it shall come to pass that everyone who calls upon the name of the Lord shall be saved” (2:21, ESV, emp. added). One only need continue to examine the rest of the chapter to see that, to the critic, there is contradiction. After accurately convincing the Jews that they crucified the promised Messiah, they were “cut to the heart” (2:37). The interesting point to ponder concerning salvation is their question and Peter’s retort. Simon Peter’s reply didn’t contradict his previous teaching, but rather complemented or expounded upon it. As the Jews looked at Peter in pierced conviction, heart aching and mind swirling, they pleaded, “Brothers, what must we do?” Logically he should have responded, “I just preached what one must do to obtain salvation! If you ‘call upon the name of the Lord’ you shall be saved!” But no, he instructed them in the “how” to “call on the Lord”: “And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins…” (2:38, emp. added). If one is saved by merely invoking God, then Peter contradicted himself. Yet he gave the requirements, very simply, that salvation is contingent upon repentance and baptism. Note that the Jews: 1) Heard and understood Peter. 2) Evaluated their actions and thus determined that they were in their sins. 3) This conviction produced the verbal response as to inquire how to be saved. 4) Peter instructed that they must “repent” or turn from their sins. This is mental. 5) Baptism, or immersion, was demanded for the penitent sinner and thus defined why; baptism was / is for the forgiveness of one’s sins (cf. Acts 22:16 – “arise and be baptized and wash away your sins”). Later in the text, God indicates that “so those who received the word were baptized, and there were added that day about three thousand souls… and the Lord added to their number day by day those who were being saved” (Acts 2:41, 47, ESV, emp. added). In order to be saved there must be preaching, hearing, understanding, believing, conviction, repentance and baptism. Please notice that Luke conveys that those who were “added” were “saved.” All steps are necessary in order to obtain salvation, yet immersion is for the forgiveness of sins. Of this McGarvey states in his commentary on Acts: “[T]hat remission of sins follows baptism, and is therefore to be expected by the baptized” (n.d., pp. 38-39). Jackson writes, “Both repentance and immersion are said to be ‘for the remission of sins.’ The term ‘remission’ basically means ‘send away.’ It represents complete pardon” (2000, p. 26). What a beautiful truth! “Calling on the name of the Lord,” as used in Acts 2, contextually means obedience to all the steps pertaining to salvation. 2) Paul’s conversion is another example where “calling on the name of the Lord” is employed. After teaching Paul the Gospel of Christ, Ananias said, “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name” (Acts 22:16, ESV). Some believe that as one is being immersed for the forgiveness of their sins, one is directed here to “call upon” God. Bruce believes that “‘in the name of Jesus Christ’ probably [means that]… a person being baptized confessed or invoked Jesus as Messiah (cf. Acts 22:16)” (1977, p. 76). Although the author doesn’t believe it sinful to address deity during baptism, the grammar doesn’t indicate that here. The “calling upon” employed in Acts 22:16 is simultaneous with baptism. Jackson notes: In submitting to immersion, one is actually, by the act, ‘calling on’ the Lord’s name (see 2:20). Lenski observes that the aorist participle, ‘calling on his name,’ is ‘either simultaneous with that of the aorist imperatives [get yourself immersed and washed] or immediately precedes it, the difference being merely formal (2000, p. 303). H. Leo Boles says: ‘Calling on the name of the Lord’ means invoking the name of Christ in so doing. He was thus commanded to do so all in the name of the Lord Jesus (1941, p. 355). It is clear that “obedience” to the plan of salvation is thus meant here. 3) Paul uses the term epikaleo three times in his letter to “those in Rome” (1:7). Romans 10:12-14 reads: For there is no distinction between Jew or Greek; for the same Lord is Lord of all, bestowing his riches on all who call upon him. For “everyone who calls upon the name of the Lord will be saved.” How then will they call upon him in whom they have not believed? (ESV, emp. added). It is tempting for one to advocate salvation by confession alone based upon this passage. But as was clearly demonstrated above, context must be determined. Those, in whom Paul was addressing, as well as himself, had been baptized (6:3-5, Notice “all of us who have been baptized” in verse 3). The reader will be reminded that one is saved: by belief (John 3:16); by repentance (Luke 13:3, 5; Acts 17:30); by confession (Romans 10:9-10); by baptism (Acts 2:38; 22:16; Mark 16:16; 1 Peter 3:21); by living faithfully to God until death (Revelation 2:10). Reason dictates that the overall context, as well as the immediate context, show that the entirety of the Bible must be espoused and applied. Confession alone, as shown in Acts 2, is not taught; rather one must adhere to God’s entire plan of salvation. McGarvey and Pendleton state that “one must call upon Jesus as he directs, and must worshipfully accept him as the Son and Revelation from God” (1916, p. 429). Of this Burton Coffman writes: Here is a synecdoche [Romans 10:12-13]. Can it be believed that calling on the name of the Lord without faith, repentance, confession and baptism would avail anything? Oh, but one says this implies faith. Of course it does, and all of the other things required in becoming a Christian are also implied… repentance, confession and baptism are all necessary to any effective calling upon the Lord… Whosoever shall call upon the name of the Lord shall be saved… has reference to obeying the Gospel (in its four primary steps) (1973, pp. 372-373, emp. added). Lipscomb and Shepherd write: This does not mean a formal calling upon the name of the Lord, but a committing of themselves unto him as their Lord and Master. [The calling here is of the kind enjoined upon Saul by Ananias: ‘Arise, and be baptized, and wash away thy sins, calling on his name.’ (Acts 22:16) From the moment we believe on him we are thence forward never to ignore his name. He is to be recognized in every act and guidance and blessing constantly invoked] (1986, pp. 192-193). Robertson L. Whiteside penned: To believe in Christ is to recognize him for what he is – to put full trust in him; to confess him is to pledge our allegiance to him. A mere lip confession is worthless; we must acknowledge him by word and deed as our Lord – our Prophet, Priest, and King, as well as our Savior (1955, p. 218). It must be observed also that Jesus said that, “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, NKJV). The logical conclusion is that “not everyone” will be saved based upon appealing to the Lord. Obedience to the Gospel and continued observance of God’s requirements are thus essential (McGarvey, et al., 1916, p. 429). Although confession is espoused in this context, confession alone does not save. If thus was the case, the Bible would contradict itself and worship would be in vain. Rather, confession and belief complement (or are contained within) the other steps to salvation. One cannot deny that we must confess our Lord before other men (Matthew 10:32) and believe that verbal acclamation in our heart (John 8:24), but to reject repentance (Luke 13:3, 5; Acts 17:30-31) and baptism (Mark 16:16; 1 Peter 3:21) is a rejection of Christ (John 12:47-50). 4) The Bible often employs the phrase “call upon the name” to denote those who continue in an obedient lifestyle to God (Genesis 4:26; Joel 2:26; Acts 2:21; 9:14, 21; 22:16; 2 Timothy 2:22). Throughout Scripture the Bible expresses an idea where “the whole is put for a part… [and] is usually spoken of as a figure of speech” (Dungan, n.d., p. 300; cf. Coffman, 1973, p. 372). This is known as a synecdoche. Even though there may be truth to the statement, like calling on the name of the Lord, the context must determine if this specific meaning is being espoused. An example of this is in 2 Timothy 2:22 which states, “So flee youthful passions and pursue righteousness, faith love, and peace, along with those who call upon the name of the Lord from a pure heart.” Concerning this Shepherd writes that, although this means invoking the Lord, the phraseology expresses more than just an invocation; yet an address could also be permitted: To call upon is to invoke his aid. To call upon the name of Jesus Christ our Lord is to invoke his aid as the Christ, the Messiah… the phrase expresses not so much an individual act of invocation as a habitual state of mind and its appropriate expression” (Lipscomb, 1989, p. 223). Jackson in his commentary, Paul’s Letters to Timothy and Titus: Before I Die, explains this text as, “Those who call upon the Lord’s name are Christians, and the ‘pure’ (katheros) heart is the one with unmixed motives, i.e., genuine hearts” (2000, p. 248, emp. added). Barnes similarly says, “That is, with all Christians, who are often characterized as those who call on the Lord” (1885d, p. 228, emp. added). Concerning 2 Timothy 2:22, Clarke states: “Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name” (1810, 2:631, emp. added). Another example of the expression “calling upon the name of the Lord,” or “his name,” reads: “And here he has authority from the chief priests to bind all who call on your name” (Acts 9:14; 9:21 – “who call upon this name”). One could argue that because Christians are characterized as those who call upon the Lord, invocation is meant here. Contextually it makes sense that those who “call upon your [Jesus] name” would define those who are followers of Christ rather than those who invoke the Lord. Boles conveys, “Saints… is applied to Christians” (1941, p. 145). Likewise McGarvey notes that, “Here the term saints is applied to the disciples… It designates them as men of holy living” (n.d., p. 175). Clearly, calling upon the name of the Lord can be used in a general sense, as shown here. [Note: “Calling upon the name of the Lord” can also be used to refer to “an appeal” as used by Paul in appealing to Caesar (Acts 25:11, 12, 21, 25; 26:32; 28:19).]
Posted on: Sat, 15 Jun 2013 01:58:49 +0000
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