CALLING ON THE NAME OF THE LORD

In Romans 10:8-13, Paul discusses confession and calling upon theLord. It is true that confession is necessary. It is also true that calling on the name of the Lord is involved in coming to Him. But what is'calling on the name of the Lord'? Is the 'calling on the name ofthe Lord' simply saying a prayer? Although many have concluded this to be the meaning of the passage, let's examine this further. We will use an examination of different passages to clarify what 'calling on the name of the Lord' actually means. In Acts 22:16 Saul is told by Ananias to arise and be baptized and wash away his sins 'calling on the name of the Lord'. It becomes obvious that calling on the Lord's name for salvation might involve something different from what people normally think of as prayer. In this passage baptism is involved. Notice also Acts 9:9-11. Saul had already been fasting for three days and had also been praying. Although he had been fasting and praying, he was still in sin. In fact, as can be noted in verse 3 and following, Saul had already met Jesus on the road to Damascus. The encounter with Jesus was the beginning of the pathway that would lead to his salvation from sin by the Lord three days later. As is clearly seen in Acts 22:16, Saul still had sins to be cleansed when Ananias instructed him how to be rid of them. Saul needed to follow the command given him by the Lord through Ananias. It is important to note that 'calling on the name of the Lord' involved action on Saul's part. Saul's action was a faith response with the Lord Jesus in view as faith's object. Or rather, Jesus is in view as the way to the Father as noted in John 14:6. In the same way, this action is explained in I Peter 3:21. Here the inspired writer tells us that baptism saves. Not just baptism, but baptism with Christ in view. Note the last part of verse 21 where it explains that this action must point by faith to Christ's actions on our behalf or it is void. It clearly underlines this concept with the words, "by the resurrection of Jesus Christ." Note that the words, "answer of a good conscience toward God," further clarify that baptism, as a faith response with Christ as the object, is calling on the name of theLord. This "answer of a good conscience" can also be translated by the phrase, "interrogation for a good conscience." This, with reliance on Christ as our replacement offering, is shown to be calling on the name of the Lord. In other words, those who submit to baptism into Christ are, by that humble obedience, praying that God give them a clear conscience. Then "by the resurrection of Jesus Christ" they are raised, cleansed of sin, from the baptismal waters. Let's look at the word 'answer' from this passage, in a biblical analytical dictionary. Vine's [*1] notes that 'Eperotema' is not correctly translated in the King James Version as 'answer'. Instead, he notes that it was used by the Greeks as a legal term meaning "demand or appeal." He calls baptism, "the ground of an 'appeal' by a good conscience." This makes sense in the passage. Baptism is a request to God for a good and clear conscience based on the death and resurrection of Jesus. A legal matter? Yes. Why? In this act we are requesting that Jesus be our Advocate and take our deserved punishment on Him based on the sacrifice of Himself on the cross. Therefore, the one who comes to Christ, and is in this manner united with Him as set forth in God's word, is set free from the penalty of eternal condemnation. All that is then required is that one remain steadfast to that trust (See I Corinthians 15:2 where steadfastness to the gospel is enjoined). A study of the word for 'answer', in I Peter 3:21, helps to explain why baptism is presented in the new covenant writings as being both urgent and necessary. You won't find any person in the New Testament putting off baptism for a more comfortable or convenient time. In Acts 8:36, the eunuch, after hearing of Christ's atoning work, or the 'good news,' urgently pleads, "See here is water what doth hinder me to be baptized?" Philip follows through by assisting the eunuch in baptism after taking his sincere confession. Witnessing the confession, Philip thereby determines the eunuch's readiness to put his faith in Christ by submitting to this humble act of identification with the Savior. See Romans 6:1-5. Baptism is clearly shown to be the identification with Jesus the Christ's death, burial and resurrection to our salvation. Note that we are buried, 'dead in sin' and that we are raised 'dead to sin'. See the significant difference here in the prepositions 'in' and 'to'! The 'dead' person is buried according to their humble faith and is then risen, 'alive in Christ', "to walk in newness of life." That makes sense, doesn't it? When Joseph of Arimathea buried Jesus, Jesus was dead. See John 19:38-42. He didn't come alive until after He had been buried. So it is with us in our identification with Jesus. Why would someone bury another who is already alive in Christ? It is reasonable that baptism is necessary for identification, obedience, and also for the purpose of appealing to the Lord Jesus Christ for our salvation. Baptism into Christ shows our faith toward Jesus. This being true, we must strongly consider the importance of any misunderstanding that would attempt to categorize baptism into Christ as an unnecessary act or as an act to be delayed until some later convenient time. Some may say that baptism is a work of merit. This is not so! Baptism is humble submission in faith. Baptism is not meritorious in any sense of the word. Galatians 3:26-27 shows baptism into Christ as faith that saves and that clothes the obedient and trusting person with Christ. Notice that Paul says that one so responding has put on Christ. Could one be saved by refusing to put on Christ? Does saving faith lead one to deny the necessity of baptism into Christ? "Put on Christ," described here in Galatians, is similar to the language we might use when we say, "I am putting on my sweater." It is necessary to have Jesus as our garment, so to speak, so that when God views us, He sees Christ as having already paid the penalty for our sins. Romans 4:23-25 and 5:8-11 help us to understand Christ's atoning work. It is a certainty that we are washed clean only by His poured out blood. His blood was shed at His death. It is by uniting with His death that His blood reaches us. Truly, baptism into Christ can only happen when, in that obedience, one is placing his or her faith in the work of our Savior in that He gave Himself as our sacrifice on Calvary. Some may object that baptism into Christ is done mystically and that the real new birth doesn't involve water. What of the urgency as demonstrated in the book of Acts? Does that not fly in the face of such ideas? Why did the New Testament sinner, who heard of Christ, not feel that he or she should delay being baptized? The urgency in the response of New Testament believers comes in sharp contrast to the delay tactics of some today. Wouldn't it have been more convenient for the jailer in Acts 16 to have put baptism off until a better and more convenient time of day? According to some, he would have been justified in delaying his baptism. So, are we to suppose that after all of the evening's excitement, that the jailor was not yet fatigued? You know better! Of anyone, this man should have put off this unnecessary act to a more comfortable time! But what does he do? See verse 33. He elevates the importance of obeying this command even when fatigued. It is a response that carries much more importance than mere ceremony. Some may still say, "Baptism in water is not involved in the baptism into Christ." But note Acts 10:47-48, "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we? ...and he commanded them to be baptized in the name of theLord." Two versions, at least, have "in the name of Jesus Christ," here [*2]. But others may say that baptism in the name of the Lord doesn't save [*3]. Some will go to extremes to avoid water baptism as being involved with baptism into Christ! Note Acts 2:38, where it clearly shows that baptism in the name of the Lord is for remission or forgiving of sins! Why? Baptism,with a proper view toward the Savior, is saving faith. The penitent sinner who truly responds to the Lord and Savior Jesus Christ by the faith response act of baptism is saved by this faith response. More accurately, one who responds in this way is saved, "by gracethrough faith." See Ephesians 2:8,9. The saving grace of God is extended to the person who so expresses faith in the atoning work of Jesus. This is "saving faith." Notice that it is not said that one must understand all about baptism into Christ to be accounted saved there. I wonder at Paul's comments in the first part of Romans 6 where this inspired writer seems to indicate that the assembly at Rome may have fallen short of perfect understanding. Therefore, perfect understanding is not what saves. The penitent response to Jesus the Messiah, who is able to reconcile us to God when we place our responsive faith in Him, acquires this salvation by God's grace through faith (Ephesians 2:8). Notice also that response to a church in faith is not effective for salvation. The faith of the responsive sinner must point toward the Savior who is the only one who poured out His blood which is effective to save. Perfect understanding - none of us have it. But we must understand enough to place our faith in Christ in this humble response. Baptized into the church [*4]? NO! Response by faith to the church as Savior? NO! The faith must be in Christ. Are we to judge others on this matter? NO! We are to hold up the Crucified One and point people to Him that they might be saved. God knows those who are His. The rest He will reach if they are truthseekers. John 4:23 indicates that God seeks out truth seekers. That is His job (aand ours as his servants). Neither has God called us to be assistant judges. We are tobe diligent as truth proclaimers and as God's prepared vessels. By holding up this message of hope to others and the biblical response of faith, we may defeat the counterfeit. The bright shining glory of truth (ultimately of God and Christ) will burn it away. See Romans 1:16-17 and also Hebrews 4:12.."..speaking the truth in love, ..." - Ephesians 4:15. Romans 10:8-17- "the word is nigh thee, even in thy mouth, and in thy heart: that is, the word which we preach; that if thou shalt confess with thymouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, whosoever believeth on him shall not be ashamed. For there is no difference between the Jew andthe Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed?and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God [*5]." One can see from this passage that the gospel must be obeyed. One can see from this writing that 'calling on the name of the Lord' involves trust - an obedient trust. The unmerited favor of God is extended to the obedient respondent who puts his or her faith in the Crucified Lamb. The response is reaching out to accept the free gift.
FOOTNOTES: *1 Vine's Expository Dictionary of Biblical Words; 1985 Copyright byThomas Nelson, Inc., Publishers; p. 29 of New Testament words section.
*2 The New American Bible Saint Joseph Edition; 1970 Copyright by the Confraternity of Christian Doctrine, Washington, D.C.; Catholic Book Publishing Co., New York, NY. Men's Devotional Bible, New International Version; 1993 Copyright bythe Zondervan Corporation.
*3 Some say that it is just outwardly symbolic of an inward cleansing. While it is a symbol, the symbol or figure saves by its connection to the blood of Jesus Christ. See Acts 2:38, I Peter 3:21, and Romans 6:17,18. See also Hebrews 10:22 where it shows that our evil consciences are made clean or good by the blood of Christ while our bodies are "washed" with water. It is obvious that this "washing" has an effect on the inward person by faith in Jesus' atonement. Others have trouble with the word "pure" in the Hebrews passage here mentioned. They say that it must mean distilled water or else that it is not to be taken as meaning actual water. The truth is that "pure" in this passage means that simply water and nothing else is needed. Distilling of water was not widely known in that place and time. Some commentators state that "pure" refers to the baptismal water as being the place where one is purified from sin. I Corinthians 12:13 is used by some to rule out water baptism with baptism by the Holy Spirit. Richard Rogers wrote a syllabus in which he clearly outlines the scriptural teaching of the baptism in/with theHoly Spirit as being an event unique to Pentecost. This one event had far reaching effects uniting Jew and Gentile in Christ and enabling all believers to have the Spirit dwell in them. I Corinthians 12:13 is a reference to the unifying effect of this past completed event. Zodhiates also wrote a study on this passage. See this same passage as rendered in THE NEW ENGLISH BIBLE/ New Testament, as published by the Oxford University Press and the Cambridge University Press copyright 1961: "For indeed we were all brought into one body by baptism, in the one Spirit, whether we are Jews or Greeks, whether slaves or free men, and that one Holy Spirit was poured out for all of us to drink." I believe the indication is that we are brought into union with the one Spirit, and the one body, when we are baptized into Christ. Therefore,based on our response to the gospel, we have the same foundation and should be united.Two suggested studies: a). The Holy Spirit of God by Richard Rogers; 1968; Copyright; WorldMission Publishing Co., 2432 27th Street, Lubbock, TX 79411. Currentlyavailable from Sunset International Bible Institute of Lubbock. b). The Holy Spirit's Baptism and Infilling by Spiros Zodhiates,Th.D.; AMG Publishers, Chattanooga, TN 37422, USA. Again, compare Acts 2:38 and Acts 10:47, 48 to see that remission of sins takes place as a result of water baptism into Christ.
*4 Some argue that baptism is into the church and thereby equate the church's power with the Christ's power to save. The scripture makes it very clear that there is one Savior from sin - the person who gave himself for sinners on the cross. The church of Christ or of God are the saved. Those in need of salvation cannot be the Savior. Some use I Corinthians 12:13 to prove baptism into the church. However, this passage is meant to describe the unity of the one body created by the one Spirit. See prior footnote (3) above. The Lord adds to his people,congregation, assembly, or "church" the ones that are saved. Read Acts 2:47.
*5 Texts are from the King James Version of the Bible. This lengthy quote from Romans 10 has the verse numbers omitted for smoother reading.
Terry