Salvation by Faith and Honest Searchers of Scripture

We should all be searchers of the Scriptures helping each other come to an understanding of the truth, which is the Word of God (John 17:17). I believe that there is much for me to learn from God’s Word, but I also believe that I can know the truth and can know that I am saved (1 John 5:13). I also know that there are many false teachers in the world and sometimes in the church (2 Peter 2:1-2; Matthew 7:15; Acts 20:29-30). There are some who wrest the Scriptures to their own destruction (2 Peter 5:16). We are warned, therefore, to try the spirits whether they are of God (1 John 4:1). The majority is not necessarily the right standard (see Matthew 7:13-14); following the traditions of men including the majority is what Isaiah and Jesus had in mind when they described people’s reception (or lack of it) of God’s Word: “For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them” (Matthew 13:15; see Isaiah 6 10). The right standard, the standard by which we will all be judged, is the inspired Word (John 12:48).

I believe that we are “justified by faith” (Romans5:1)—that is what the text says. But what kind of faith saves? Paul begins and ends this letter to the Romans by defining the faith that saves (justifies). In Romans 1:5 he refers to the “obedience to the faith” and in Romans 16:26 he concludes with “the obedience to the faith.” The kind of faith that justifies is the kind of faith that obeys. Abraham’s faith, since he is the “father of the faithful,” is a prime illustration of this. See James 2:21-24. By the way, the only verse in the entire New Testament that says anything about faith alone as it relates to salvation is in James 2. It reads: “Ye see then how that by works a man is justified, and not by faith only” (verse 24).Even the demons believe (James 2:19), but surely they are not saved. Notice please that Romans 5:1 does not say that one is justified by “faith ONLY,” I believe that would be adding to the Scriptures, don’t you?

Consider Acts 11:12-18. Look at verse 14. Cornelius was told to send for Peter, a preacher, “who shall tell thee words, whereby thou and thy house shall be saved.”  Some of those words Peter told them “whereby thou and thy house shall be saved” included that which is here referenced: “And he (Peter) commanded them (Cornelius and his household) to be baptized” (Acts 10:48). [this is water baptism (see also Acts 8:36); Holy Spirit baptism is nowhere commanded in the Scriptures] While we are here, let me emphasize that the book of Acts records cases of conversion in the first century. Look at these records carefully. Baptism is the only act of obedience that is specifically mentioned in every single case of conversion recorded…not hearing the Gospel, not faith, not repentance, not confessing faith. The rest are surely implied in each case, but baptism is specifically mentioned and yet it the one that many object to. If baptism is a work, it is a work of God (not a meritorious human work) for He authorized it, but so is even faith (John 6:29). God’s plan for the salvation of man involves the preaching and teaching of the Gospel, God’s Word, and not some direct operation on the human heart. If the later were the case God would be a respecter of persons (Acts 10:34).

Consider Mark 16:16 (some question the authenticity of this verse, but I have considered the evidence and believe it to be part of the inspired text). The text reads: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Jesus did not say “He that believeth shall be saved and be baptized if he decides he wants to or to demonstrate that he is saved.” The conjunction “and “ties the two things together. You cannot meet half of the requirements and meet the requirements. Both are necessary. He that believeth and is baptized shall be saved. Then consider the last part: “he that believeth not shall be damned.” Some suggest that nothing is said about the one not baptized. Such is not necessary. This is statement of Jesus is parallel to this sentence: “He that eateth and digesteth his food shall live; but he that eateth not shall die.” In this case it should be obvious that if one refuses to eat then digestion would not occur and therefore the person would die. The same is true in the statement of Jesus which is parallel.

But also consider: “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). Man is lost because of his sins. Unless and until those sins are forgiven, he will remain lost. To receive the remission of sins (this phrase “unto the remission of sins” is exactly parallel to “unto to the remission of sins” in Matthew 26:28 if you need help in determining the meaning here) one must “repent and be baptized.” Note the conjunction and again. Both repentance and baptism are required—not just one, but both. In Acts 22:16, Saul is told to be baptized to “wash away” his sins. Not here or anywhere else in the Scriptures is it taught that baptism is an outward act signifying sins already remitted, or forgiven.

Hence, completely in agreement with all of these Scriptures (and more which could be cited); “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Peter 3:21).

“Study to show thyself approved unto God…” (2 Timothy 2:15). Be like the Bereans and search the Scriptures to see whether these things are true (Acts 17:11).

“Am I therefore become your enemy, because I tell you the truth?” (Galatians 4:16). I pray that the Lord will open your heart through His Word.

Lester Kamp

A REVIEW OF THE BIBLE - Part 5*

• Episode 9 "Passion"
• Episode 10 "Courage" 

Part 5      

In this last two hours of The Bible, the viewer finds once again a mixture of accuracy with flagrant disregard for the sacred text that they are supposed to be showing.  In fact, the presentation seems to vacillate between the two.  What actually happened was that Judas told the chief priests and the elders to take back their money.  He said, “I have sinned by betraying innocent blood.” And they said, “What is that to us? You see to it.”  Then he threw down the money in the temple.  In the miniseries, however, he throws it at Malchus, who has just brought Jesus down the steps and made a quick announcement to the crowd that Jesus has been found guilty and is worthy of death.  Judas says, “Take back your money.”  Then he goes out and hangs himself.  None of the gospel writers hint that Malchus made such an announcement or that Judas threw money at him.      Pilate’s wife warns him three times against condemning Jesus.  Mary watches Jesus being scourged while the priests are busy stacking the crowd to be sure that Barabbas is released instead of Jesus.  Jesus before Pilate was accurate—even to the governor saying, “What is truth?”  Pilate washed his hands as he reluctantly turns Jesus over to be crucified, and Jesus begins His journey to Golgotha.  At one point where He stumbles, His mother Mary reaches Him, and He tells her not to be afraid—that all things are possible with God.  After this error, they accurately portrayed Pilate refusing to change the title that would be placed above Jesus ‘ head.  It said, “King of the Jews,” and would not be changed to: “He said He was the King of the Jews.”  

The Crucifixion      

As Jesus is climbing the hill of Golgotha, a lamb and two turtledoves are being offered by the high priest.  Meanwhile Pilate comments to his wife, “He’ll be forgotten in a week.”  Mary reaches up and touches His foot while Jesus is on the cross, an action which arose from someone’s imagination.  The most accurate part of the crucifixion is that Jesus says the seven things He is recorded as saying in the Scriptures (although two of them were out of order).  After this portrayal, the consideration of truth deteriorated quickly.  From this point on, the miniseries becomes more and more disappointing.  Although there are dark clouds that roll by at the time of Jesus’ death, no darkness covers the land for the last three hours of His time on the cross.  The lampstand in the temple overturns, and an earthquake causes the veil of the temple to come crashing down, but it is supposed to tear from the bottom to the top.  The centurion presses the spear into Jesus’ right side, but no water and blood comes forth.  The spear, when removed does have red upon it.      

The stage is set; the centurion looks up at the cross, and the viewer is waiting for those wonderful words that the actual centurion spoke: “Truly this was the Son of God.”  But only silence greets one’s ears.  What would it have taken—three seconds—for him to have uttered those powerful words?  Why were they omitted when they just as easily could have been included?      

Nicodemus and someone unidentified (presumably Joseph of Arimathea) take Jesus out to the tomb, but they have no hundred pounds of myrrh and aloes with them.  Meanwhile Mary is sent back to Galilee—even though John just promised to be her son a day or two earlier.  She is not among those in the upper room.  None of the other women are with Mary Magdalene, and when she gets to the tomb, no Roman soldiers are in sight.  She sees the rock split (as opposed to angels rolling it away) and enters the tomb (John 20:1; Matt. 28:2).  She goes in and sees His clothes, but no angel is inside the tomb.  Then Jesus speaks to her and tells her to go tell the other disciples, which she does.  They tell her that it is not possible and that she saw someone else.  Peter and John go with her and see the empty tomb.  Peter returns and recalls the Last Supper.  Thomas laments, “No, this isn’t real.”

The Ascension      

The miniseries does have Jesus inviting Thomas to touch His wounds, and the hole in one of His hands is interesting.   When Jesus ascends into heaven, He first tells them that the Holy Spirit will come upon them. Then He commissions them: “Go into all the world, and preach the gospel to all creation….”  Then, silence—again.  They left off the part about, “He who believes and is baptized shall be saved, but he who does not believe shall be condemned.”  Jesus concludes by saying, “Peace be with you”; then He ascends.  Pentecost       The disciples become excited to see Stephen arriving in Jerusalem, but nothing of his background is stated.  He is present, as is Mary Magdalene, on this crucial day as the mighty rushing wind begins as they are reciting the Lord’s prayer (which is doubtful); however, no cloven tongues as of fire sit upon them.  They all praise God in different languages (which is better than some lame attempt to make them ecstatic utterances).  But no accusation of drunkenness follows, and Peter does not preach the first gospel sermon.  The Bible has been leading up to this day for centuries, and the proclamation of the gospel is critical, but the producers just ignored it.  No gospel message is included.  Not one of the 3,000 souls is baptized (Acts 2:41).      

Peter heals the lame man from Acts 3 on the same day, and Stephen is also stoned.  Those responsible for The Bible were more unkind than the Jews.  They, at least, let Stephen preach before they stoned him.  He presented no message here.  Although he does see the heaven open and the Lord on the right hand of God, he is not portrayed saying, “Lord, lay not this sin to their charge.”  

Paul of Tarsus      

No, you read it correctly.  Although the Bible never calls the persecutor of the church Paul of Tarsus, the miniseries introduces him this way.  If anyone is looking for a designation of this 10-hour miniseries, the Paul of Tarsus version of the Bible would encapsulate its errors.  No one ever referred to Paul that way; furthermore, he was not called Paul, period, until after his conversion and the beginning of his first missionary journey (Acts 13:9).  He certainly did not go by Paul at the stoning of Stephen.  One wonders who the producers could have possibly consulted with on these matters—surely, no one who knows the Bible well.      

Paul of Tarsus gets Malchus to join him in persecuting Christians, and they invade a place where Christians are meeting.  They torture a disciple who tells them that Christians have fled to Damascus.  So Paul  gets on his phantom horse that he has been riding ever since Good News for Modern Man was published, showing Saul falling off a stick figure pony.  He saw Jesus and then became blinded.  The men with him do not see anyone.     

In Damascus, Jesus commissions Ananias to go to “Paul of Tarsus,” who is blind and very nervous.  When Ananias approaches, he wants to know who is there.  Ananias restores his sight and says, “I, Ananias, baptize you, Paul, in the name of Christ” and he pours a pitcher of water over his head.  Exactly what Biblical or historical fact is this nonsense based on?  Was there no one working on this project that read Acts 8, where Philip and the eunuch went down into the water and came up out of it again?  It’s hard to get a pitcher of water out of that!  “Paul’s” conversion is only the next chapter!        

They had done such a wonderful work of showing John in the Jordan River baptizing Jesus by immersion.  What happened?  Did someone tell them, “You will alienate many in Protestant denominations if you leave it at that”?  Did someone advise them to show some other method of baptism so as to be more inclusive?  They had baptism right initially; this switch from the accurate portrayal of the act was obviously a sell-out aimed at pleasing those who refuse to do it properly; it was a  clear compromise of what the Bible teaches.  Later at the house of Cornelius, they dip everyone’s head into a well.  The only surprising thing at this point is that no one sprinkled water on the penitent.    James, Paul, and John       Someone must have rolled the dice and said it was time to change the order of historical events.  James the brother of John is put to death (which occurs in Acts 12).  The apostles realize they have to finally leave Jerusalem.  Someone asks John where he thinks he will go, and he answers: “North, to Ephesus.”  Does any Bible student think that if John was asked this question that he actually answered these words?  Didn’t think so.  Besides, Ephesus is north and considerably west of Jerusalem.  Furthermore, Paul was the first apostle to actually travel there (Acts 19).      

At this point Paul came to Jerusalem and tried to join with the disciples.  One of Paul’s detractors said, “I have friends in Damascus; you paid them a visit,” which is untrue.  Saul the persecutor never visited Christians in Damascus because he was struck blind first.  Rejected by brethren, he began quoting 1 Corinthians 13:4-7, a great text, which he wrote several years later.  The previous critic changed his mind and embraced Paul.  Anyone guessing that Paul’s benefactor was Barnabas knows the Bible better than The Bible’s producers.  They have Luke responding positively to Paul.      

Shortly thereafter, Peter is arrested and taken to Cornelius, who, rather than do him harm, wanted to hear the gospel.  Everyone bowed to him, and Peter did say he is a man like they are.  Of course, Peter was not brought to Cornelius by Romans, and this event (recorded in Acts 10) happened before James was slain (Acts 12).  Peter did not dip Cornelius’ head in water to baptize him.  The Holy Spirit coming upon Cornelius and his household to prove that the Gentiles were acceptable to God did not occur—especially since there were no Jews with Peter anyway in this version.

Conclusion    

The ten hours comes to a close by moving down the road twenty years and mentioning that, according to tradition, Peter was crucified upside down in Rome. Paul is arrested for preaching to prisoners. Actually, that is inverted, also. Paul preached to prisoners after he was jailed (Acts 16, et al.). Paul is not shown being arrested in Jerusalem and taken to Rome. Nothing is said about that at all. The narrator informs the audience that John was poisoned in Rome. What? But then he adds that the Romans were unsuccessful in their attempt and banished him to the Isle of Patmos, where he wrote Revelation. Nothing is ever said about him being in Ephesus, as predicted earlier. He sees Jesus, but it is not the vision from Revelation 1. He talks about there being no more pain and death, affirms that He will make all things new, and promises that He is coming soon. His final words are, “May the grace of the Lord be with all God’s people,” to which John adds, “Amen.” Our conclusion is that this “Paul of Tarsus” version, except for about 30 minutes out of ten hours, is not worth seeing and will only confuse the viewer. It is riddled with inaccuracies and misinformation. The Nativity and The Passion of the Christ are far better and more inspirational. As far as the Old Testament, Cecil B. DeMille’s The Ten Commandments remains the best, though it contains several errors as well.

Gary W. Summers

*altered format from original publishing to correspond to aired episodes

A REVIEW OF THE BIBLE - Part 4*

Episode 7 "Mission"     

This section tries to capture Jesus’ public ministry, and it concludes with His trial.  The events and teaching are continually out of sequence, but the essence is fairly well captured, even if the details are all wrong. It opens with Jesus teaching the parable of the mustard seed at an event that occurred in Mark 2.  There is a logical fallacy here as it is presented.  Jesus is teaching in a courtyard, which is crowded but not packed.  Yet, the four men with the lame man cut a hole in a roof adjacent to the courtyard, and lowered him through it.  He seems to be on a blanket rather than a bed.   The complaint against Jesus forgiving his sins was spoken out loud, however, rather than Jesus knowing what he was thinking.  Everyone (except the murmurer) rejoiced when the man arose and walked.      

The healing of a leper was well done, as was the scene involving the Pharisee and the publican.  The publican happened to be Matthew, and he became Jesus’ disciple from then on. 

The Woman Taken in Adultery

Although the overall effect is the same as that recounted in the Scriptures, the producers changed a few details.  They have Jesus writing on the ground prior to the woman being brought into His presence.  Several have picked up stones and are ready to kill her, when they point out that the Law said to stone her but then ask what His judgment is.  Jesus picks up a stone, and the crowd wonders if he is going to cast it at her.  He walks amid the crowd with His stone held high as though he was going to hurl it at her any minute.  Then He says, “I will give my stone to the first man who tells me he has never sinned.”  They slowly drop their stones and walk away.  Jesus does tell her to sin no more. 

Kingship      

After Jesus feeds the 5,000, He rejects the kingdom.  The disciples want to know why.  “Aren’t you going to be our king?” one says.  “Jesus responds, ‘Who do you think I am?’”  Peter then makes the good confession, but this is the wrong time and place for Peter to confess that Jesus is the Christ, the Son of God.  That event occurred far to the north in Caesarea Philippi.  At some point, Judas says, “A Messiah should be a warrior, a conqueror like David.”  Peter answers him, “Violence is not the way.”   

Walking on Water      

Mary Magdalene always seems to be with the twelve.  No doubt she frequently was, but so were other women.  She is present on the boat when Jesus comes walking on the water.  Instead of Peter asking to join Him, Jesus invites him to step out of the boat.  Except for that discrepancy, the rest of this event is accurate.  Peter slips beneath the waves, and Jesus grasps his hand to save him, asking “Why did you doubt, O you of little faith.”  If some portions can be correct, why can’t they all be?                   

Episode 8 "Betrayal"

A variety of events from Jesus’ life are portrayed in the remainder of part four of The Bible.  But a tremendous out-of-order episode is now placed into the mix.  Whereas Jesus began His public ministry by going to Nazareth and reading from the Isaiah scroll, the producers of the program insert it now—after the feeding of the 5,000 and Jesus walking on the sea.  When Jesus said that the passage that He read was fulfilled in their hearing, one Pharisee made several accusations against Jesus, one of which was, “His healing is the work of demons.”  When Peter decided he had had enough of this detractor, he pulled back his fist and was about to slug him when Jesus stopped him by saying, “Peter, turn the other cheek.”  Out of vengeance for being challenged and threatened, the man tells them that John was dead.  He’s been “executed, beheaded.”  Of course, this incident was fabricated and intertwined with teaching from Matthew 5.         

In another invented scene, Pilate slaughtered some rebellious Jews, and the high priest says, “Imagine what he could do at the Passover.”  Later, the narrator states:  “Just 30 years ago, the Romans killed thousands during Passover demonstrations.”  This becomes the motivation of the high priest to do something about Jesus so that He does not ruin their Passover. 

Lazarus      

In this miniseries, Jesus does raise Lazarus from the dead, but that is the only fact that remained intact.  One would think that at this point everything would be fairly accurate, but, no, apparently the way God wrote the New Testament was not sufficient for the producers of this work.  They present it the way they wish John would have recorded the facts.  In this dynamic equivalent visual rendering, Martha greets Jesus and takes Him to the tomb of Lazarus.  The entrance to the tomb is covered by a mound of rocks rather than a stone.  After they are removed, Jesus, instead of calling, “Lazarus, come forth,” enters the tomb.  He says, “Lazarus, I am the resurrection and the life.”  Then He kisses Lazarus on his hair (his head being uncovered instead of wrapped), and having been dead for four days, he suddenly opens his eyes and sits up.  Jesus concludes the event by saying, “Whoever believes in Me shall never die,” to which Lazarus gives an Amen.  He walks out of the tomb dressed in a regular garment.  His body had not been anointed in the usual Jewish custom.        

In the triumphal entry, Jesus is riding a donkey, and they do spread palm branches before Him.  Barabbas shouts to him, “Why don’t you make us free?  Save us from the Romans, Lord.”  Barabbas also mocks the coming of the kingdom.  Jesus stares him down and walks past him into the temple area where He overthrows the tables of the moneychangers, interspersing some of His teaching from Matthew 6 at the same time.         

When Jesus is asked by Nicodemus (acting on behalf of the high priest) if the Jews should pay taxes, Barabbas shouts, “No pay! No pay!” but Jesus gives the appropriate answer.  However, instead of talking about the destruction of the temple only to His disciples, He says it publicly so that His enemies can hear Him, and it becomes a major part of their case against Him from that point on.   

Nicodemus and Judas: Swapping Loyalties      

Nicodemus now comes to Jesus secretly during the Lord’s final week instead of early in His ministry, as recorded in John 3.  Jesus told him that he must be born again—not in the flesh but in the spirit.  Jesus makes the wind blow and says, “And so it is when the Spirit enters you.”  What Jesus actually said was: “So is everyone who is born of the Spirit” (John 3:8).      

Meanwhile, Judas went to the chief priest and made an arrangement to betray Jesus.  He was reluctant to do so, however, saying, “He has a power….”   The high priest retorted: ”If he were the Son of God, IF, would he abuse God’s house?”  Judas asked: “What do you want with Him?”  “Just a talk,” is the lame reply. 

The Last Supper, Arrest, and Trial      

Pilate threatened to put the city under a curfew (?).  Jesus announced to His disciples that He would be crucified, and they actually show Him giving the disciples the bread and the fruit of the vine, saying, “Remember Me by doing this.”  After telling them that one of them would betray Him, Judas ran out, right past Satan, who will be spotted several times this evening among the people and the crowd.  Nicodemus tried to defend Jesus, but the high priest asks, “Has He fulfilled any of the signs of a true Messiah, as written in our Scriptures?”  Nicodemus says that having a trial at night is illegal.  It must be held in court, in daylight, and in public.  The high priest answers that it may not be legal but it is necessary.      

Jesus has told Peter, after the Last Supper, that he will betray Him three times before dawn (rather than before the rooster crowing).  This section was handled so poorly that even someone who knows little of the Bible could see the contradiction.  Instead of Peter betraying Jesus that night, it is the next morning—well after daylight.  Then they compound this error (which is actually in part five) by having Peter recall Jesus’ words—only they lop off “before dawn” from them!                

Jesus is accurately portrayed in the garden of Gethsemane, even to the healing of Malchus’ ear and His telling Peter to put away his sword (although the intrepid apostle had already knocked Judas down and called him a traitor).  However, they then throw a bag over Jesus’ face and whisk Him away like a mafia snatch.  They beat Jesus along the way.  The high priest asks Jesus, “Are you the Son of God?” and the answer is surprisingly accurate: “I am, and you will see Me coming with the clouds of heaven, sitting at the right hand of God.”

Gary W. Summers

*altered format from original publishing to correspond to aired episodes