Compromising God s Plan of Salvation Tom Bright, Sr.

Transcription

1 Compromising God s Plan of Salvation Jesus said, For e Son of man is come to seek a to save at which was lost (Luke 19:10). These few words set for e purpose of His coming from heaven to ear via e virgin bir (Matew 1:21-23). The seed promise of Genesis 3:15 pointed to Christ as e Savior of e world. This is e same Seed Promise made to Abraham (Genesis 12:3). The promise was repeated to him in Genesis 22:18, echoed to Isaac (Genesis 26:4), a reiterated to Jacob (Genesis 28:14). This promise pointed to Jesus. Paul wrote, A e scripture, foreseeing at God would justify e heaen rough fai, preached before e gospel unto Abraham, saying, In ee shall all nations be blessed (Galatians 3:8). Jesus came to ear from heaven so man might go from ear to heaven for eternity. A part of e master plan of man s redemption is sometimes referred to as The plan of Salvation. It focuses on what one must do to become a child of God. It is finished were some of e last words Jesus uttered on e cross. These words look to e perfect plan which God determined to implement for e redemption of manki. It was not nationalistic, as was e law of Moses, but was universal in scope (Mark 16:15-16). This plan is simple a regardless of e society in which one might live, ey can comply wi it. First of all, on must hear e gospel of Christ. Paul wrote For whosoever shall call upon e name of e Lord shall be saved. How en shall ey call on him in whom ey have not believed? a how shall ey believe in him of whom ey have not heard? a how shall ey hear wiout a preacher? (Romans 10:13-14). A person must en believe e gospel. Jesus said, He at believe a is baptized shall be saved; but he at believe not shall be damned (Mark 16:16). This fai leads one to repent of his sins (Acts 17:30) a confess wi e mou (Romans 10:9-10) at Jesus Christ is e Son of God (Acts 8:37). The final step is baptism for e remission of sins (Mark 16:15-16; 1 Peter 3:21; Acts 2:38). This act of immersion in water is essential to salvation (Mark 16:16; Acts 2:38). However, it is of no greater significance en hearing, fai, repentance, or confession. Neier is it of lesser importance. For all intents a purposes, e denominational world has been wrong on is subject from e beginning of eir iividual denominations. The various ideas e sectarian world hold relative to baptism for e remisission of sins are manifold. However, ey ultimately come to agreement at baptism is not essential to salvation. It is on is point at many who claim to be New Testament Christians are guilty of dangerous a deceptive compromises. Let us look at some of e compromises at are presently being made. Max Lucado of San Antonio, Texas is just one among many. He preaches for what was once called e Oak Hills church of Christ. They have recently removed e words church of Christ from eir sign a are now recognized as Oak Hills Church. Lucado is one of many who are guilty of compromising e plan of salvation as ey strive to accommodate e denominations. Issues Facing The Church 22 Annual Mid-West Lectures Page 1 be be sold. For information contact e 39 Street church of Christ, East 39 Street, Iepeence, MO

2 The July 2004 issue of e Christian Chronicle printed an interview wi Lucado. Some of his responses are most interesting. For instance, in response to e question What do you teach a believe regarding central beliefs such as baptism? he respoed: I believe at baptism is essential for obedience. As far as I can tell ere is no example of an unbaptized member of e New Testament church. In baptism e believer is identified wi e righteous life of Jesus buried wi him, risen wi him. Baptism is sacred. We ve baptized over a hured souls a year at Oak Hills for several years. At e same time, I strongly resist any effort to trust e act of baptism to save. The work of salvation was finished when Christ said it was, on e cross. Baptism, nor any oer work, adds to his completed service. My only contribution to my salvation is my own sin. The glory of redemption is not my baptism but at a sinner like me could sta fearless a saved before a holy God. Notice at Lucado said baptism is essential for obedience, a en immediately adds At e same time, I strongly resist any effort to trust e act of baptism to save. Based on ose two assertions, he implies obedience is not essential to salvation! We do not affirm at baptism alone saves. But it is a part of God s Plan of Salvation. It is no more essential at fai, but it certainly is no less of a prerequisite. Jesus said He at believe a is baptized shall be saved; but he at believe not shall be damned (Mark 16:16). Peter said The like figure whereunto even baptism do also now save us (not e putting away of e fil of e flesh, but e answer of a good conscience toward God,) by e resurrection of Jesus Christ (1 Peter 3:21). Lucado strongly resists any effort to trust e act of baptism to save, while Jesus a Peter taught exactly opposite. They did teach at baptism saves! He said, Baptism, nor any oer work, adds to his completed service. My only contribution to my salvation is my own sin. Here Lucado shows he has joined e denominations by referring to baptism as a work. The claim however, is as false as can be. When e New Testament writers referred to e one baptism (Ephesians 4:5), ey always (wi one exception) used e passive voice. Now, passive voice signifies e subject as being acted upon, not actively participating in e action us described. The one exception is Paul s reference to him baptizing Crispus a Gaius (1 Corinians 1:14-15). It is evident he did e baptizing, but e two uer consideration were passive in e act. Lucado s charge at baptism is a work is false to e core. It is denominational in origin a not in accord wi e Bible. In December, 1996, Lucado invited his radio listeners to pray e following prayer: Faer, I give my heart to you. I give you my sins, I give you my tears, I give you my fears, I give you my whole life. I accept e gift of your Son on e cross for my sins. A I ask you Faer, to receive me as your child. Through Jesus I pray. Amen. Following e prayer, Lucado remarked to ose who might have prayed at prayer for e first time: Issues Facing The Church 22 Annual Mid-West Lectures Page 2 be be sold. For information contact e 39 Street church of Christ, East 39 Street, Iepeence, MO

3 I want to encourage you to fi a church, I want to encourage you to be baptized, I want to encourage you to read your Bible. But I don t want you to do any of at so at you will be saved. I want you to do all of at because you are saved. His views could not be more clearly defined. He encouraged his listeners to be baptized...but I don t want you to do any of at so at you will be saved. I want you to do all of at because you are saved Clearly en, he does not view baptism as a part of God s Plan of Salvation. The question was, How is is vision of baptism different an how baptism has been used by our movement? Does accepting a Christian before baptism pose difficulties in teaching baptism? How 1 does Oak Hills implement is? Lucado s answer reveals his denominational leanings. He said: We have discovered at if we preach Jesus, baptism is not an issue. In e teaching position paper at we give to all prospective members we explain is: once a person admits sin a trusts Christ for salvation, a step must be taken to proclaim to heaven a ear at he/she is a follower of Christ. Baptism is at step. Baptism is e initial a immediate step of obedience a worship by one who has declared his/her fai to oers. Wi e exception of e ief on e cross, Scripture provides us no example of an unbaptized heaven-bou soul. The ief, however, is a woerful exception. His conversion forces us to trust e work of Christ a not e work of baptism. Remarkable, isn t it, at e first one to accept e invitation of e crucified Christ has no creed, confirmation, christening or catechism? He never went to church, gave an offering, was never baptized. He said only one prayer. But at prayer is enough to remi us at ough our doctrine be air-tight a dogma dead-center, in e e it is Christ who saves. Does his baptism-less conversion minimize e role of baptism? Quite e contrary, it places it in proper perspective. We are e ief a deserve heaven no more an he. The very act of baptism, a passive plunge into e water, celebrates our utter reliance on our dear Savior. Notice his words, [O]nce a person admits sin a trusts Christ for salvation, a step must be taken to proclaim to heaven a ear at he/she is a follower of Christ. Baptism is at step. Thus, he views baptism in e same light e denominational world has regarded it for generations, at is, as a proclamation to e world e person is already a follower of Christ. The very doctrine which our forefaers in e fai have met a souly defeated on e polemic platform is now openly a unashamedly conteed by some who have compromised e Plan of Salvation. Lucado continues: Baptism is e initial a immediate step of obedience a worship by one who has declared his/her fai to oers. Where in all of e Bible is it ever hinted at baptism is worship? If is is true, is is e only act of worship God ever commaed which is done only once! The fact is, it is not an act of worship, neier is it a proclamation to heaven a ear e person is now following Christ. Baptism is at final, consummating act which brings one into Christ. When one is baptized, is brings to fruition at form of doctrine (Romans 6:17) mentioned by Paul. In e very next verse, is great apostle affirmed Being en made free from Issues Facing The Church 22 Annual Mid-West Lectures Page 3 be be sold. For information contact e 39 Street church of Christ, East 39 Street, Iepeence, MO

4 sin, ye became e servants of righteousness (Romans 6:18). He said ey were made free from sin after baptism; Lucado says it is before baptism. Whom do you accept? Next, relative to e ief on e cross, Lucado said He never went to church, gave an offering, was never baptized. He said only one prayer. Such sophistry overwhelms one! Of course e ief never went to Church because e church was not existent at at time. If his reference to e ief never giving an offering was inteed to have relevance to e Christian age, he sadly misses e mark a e argument is specious at best. Again, e same answer is here given: The Church had not been established at is time. The ief lived a died uer e law of Moses. Therefore any obligation one has today (to become a Christian or to live in a Christ-like manner) has no application to e ief. Lucado says e ief...was never baptized. Would he be wiling to stake his eternal destiny on is claim? I do know is, e ief said,...lord, remember me when ou comest into y kingdom (Luke 23:42). This statement proves he knew someing about what Jesus preached. Based on e fact e ief knew someing about Jesus message, It is possible (notice I said possible ) is man had been baptized wi John s baptism, which means he was baptized for e remission of sins (Mark 1:4; Luke 3:3). However, regardless of wheer he had submitted to John s baptism is not e question. Jesus had e power to forgive sins (Matt. 9:6; Mark 2:10; Luke 5:24). Whatever might have been e case, it has no bearing on what a man has to do today to be saved. This ief lived uer a different law en man lives uer today. But ere is one ing proved by Lucado s argument: He will use any argument to attempt to prove a point, which cannot be sustained any oer way, just like any oer denominational preacher, Anoer question arises based upon is interview: In what way does baptism celebrate our utter reliance on our dear Savior? According to Lucado, e person has already come to God a is a Christian. How can baptism celebrate our utter reliance on our dear Savior? This is anoer example of his denominational double-speak. He wrote, The water of baptism symbolizes God s grace. Just as water cleanses e body, so 2 grace cleanses e soul Upon what principle of Biblical interpretation does he make is claim? Paul said Therefore we are buried wi him by baptism into dea: at like as Christ was raised up from e dead by e glory of e Faer, even so we also should walk in newness of life (Romans 6:4). Paul argues at as Christ was raised up, we are raised up to walk in newness of life! Were ey walking in newness of life prior to being raised up? If so, how could ey be raised us to walk in newness of life? Notice is ought, according to him: (1) A person is saved, us already has enjoyed e grace of God, (2) That person should en be baptized to obey God, (3) The waters of is baptism symbolize at grace he has already enjoyed! Add to is e fact Lucado a his followers will receive ose who have not been baptized a who will not be baptized what about ose iividuals? Lucado a all ose who make e same basic arguments need to answer one question: Is ere any situation in which an unbaptized person be saved from past sins? We want Issues Facing The Church 22 Annual Mid-West Lectures Page 4 be be sold. For information contact e 39 Street church of Christ, East 39 Street, Iepeence, MO

5 no fancy frills, no denominational double-talk, no changing e subject, no talking arou e issue, just a simple Yes or No. We are saved by grace (Ephesians 2:8). However, grace refers to at which God has done to redeem manki. Baptism does not symbolize God s grace. However, based upon e words of an inspired apostle, baptism is a part of at which symbolizes e dea, burial, a resurrection of Jesus Christ (Romans 6:17-18). MUST ONE UNDERSTAND THE PURPOSE OF BAPTISM? Anoer problem area is e affirmation by some at one does not have to uersta e purpose of baptism to be scripturally baptized. This reasoning opens e gates of fellowship to any person who has been baptized. Their argument is, if one was baptized to obey God, at person is a Christian a should be fellowshipped. The one question at verily shouts out to ose so making is claim: Does one have to uersta he is being baptized to obey God? If he does, en he has to uersta why he is being baptized! Jimmy Allen writes,...in personal evangelism, I believe in studying e verses which teach baptism s essentiality. When e study is finished, e one taught must decide if e immersion he has already experienced is biblical. If he is convinced he was baptized to obey e Lord, I do not insist at 3 he go to e water again. We ask a simple question: If e purpose of one s baptism is unimportant, en why did Inspiration attribute a purpose to it? Peter said repentance a baptism was for e remission of sins (Acts 2:38). Saul of Tarsus was told to...arise, a be baptized, a wash away y sins, calling on e name of e Lord (Acts 22:16). The Master said Go ye into all e world, a preach e gospel to every creature. He at believe a is baptized shall be saved; but he at believe not shall be damned (Mark 16:15-16). Why did not e above inspired men just tell people to be baptized to obey God? Furermore, if being baptized to obey God is sufficient, why were e about twelve men at Ephesus baptized again? (Acts 19:1-5). They had been baptized wi John s baptism, which was for e remission of sins (Mark 1:4; Luke 3:3). It matters not e time of e effectiveness of John s baptism was long past: They were baptized to obey God. Therefore, is false doctrine would have to affirm ey were mistaken when ey were baptized in e name of e Lord Jesus (Acts 19:5)! Jesus said A ye shall know e tru, a e tru shall make you free (John 8:32). The apostle to e Gentiles wrote, Who will have all men to be saved, a to come unto e knowledge of e tru (1 Timoy 2:4). It is interesting bo Jesus a Paul affirmed one must know e Tru. Does one really know e Tru when he does not uersta e purpose of baptism? Is it possible for one to be taught incorrectly about baptism a en be baptized correctly? If so, en why would it not be possible for one to be taught incorrectly about e Issues Facing The Church 22 Annual Mid-West Lectures Page 5 be be sold. For information contact e 39 Street church of Christ, East 39 Street, Iepeence, MO

6 purpose of e Lord s Supper a en partake of it correctly? Must we uersta at it is in memory of? Can one accidently partake of e Lord s Supper in an acceptably way? Paul asserted ere is one fai (Ephesians 4:5). It is e same fai to which a great company of e priests were obedient (Acts 6:7), which has been once a for all delivered (Jude 3). There is not now nor will ere ever be anoer. This one fai reveals God s plan to redeem man, which some are striving to change to correspo wi eir denominational leanings. Their desire is to change anying a everying once considered as a part of e one fai. They will do everying possible to achieve eir goal even to Compromising God s Plan of Salvation. The Divine plan is simple: Hearing e gospel (Romans 10:17), believing e gospel (Mark 16:16), repenting of one s sins (Acts 17:30-31), confessing wi e mou at Jesus Christ is e Son of God (Rom. 10:9-10; Acts 8:37) a being baptized for e remission of sins (Acts 2:38). This Divine plan we cannot a we will not compromise! Even ough liberals join has a continue to move down e pa of destruction, we will not be moved. God s Plan of Salvation has been revealed once a for all. Woe to e man who will change it (Galatians 1:6-9) by compromise or concession in any way. Enotes 1. The person coucting e interview shows his own denominational bias in e question. Notice at he implies a person can be a Christian before being baptism. He asked, Does accepting a Christian before baptism pose difficulties in teaching baptism? The fact is, one cannot be a Christian before he/she is baptized. 2. Max Lucado, He Did This Just for You, (Nashville, TN; Word Pub., 2000), p Jimmy Allen, Re-Baptism?, (West Monroe, LA: Howard Pub. Co., 1991) p. 4. Issues Facing The Church 22 Annual Mid-West Lectures Page 6 be be sold. For information contact e 39 Street church of Christ, East 39 Street, Iepeence, MO