INTRODUCTION
Outline.
1. Calling on the Name of the Lord
Remarks.
1. In this lesson today, we will be discussing the theme: "Calling on the Name of the Lord." This is the fifth lesson in the sermon-series entitled: "Re-digging in Old Wells." There will be other lessons bearing this title. We are re-digging in old wells to receive what Isaiah promised: "With joy, you will draw water from the well of salvation," Isaiah 12:3. There are times we must re-dig in old wells to obtain the joy found in the: "waters of salvation." This sermon type is called: "Expository Preaching." Our goal will be: "to dig a little deeper" in the text of emphasis in these lessons. We will allow the writer, the characters in the verses, and the Master's words to shed new meaning to His words of eternal life, John 6:63; John 6:67-69.
2. We will answer this question, what is meant by: "Calling on the Name of the Lord?" By this, we mean: "Calling on the Name of the Lord to be Save." Is there such a thing as: "Calling on the name of the Lord to wash away our sins?" We will re-dig in old wells to find a biblical answer. Ulysses Shields called this kind of teaching: "digging a little deeper" in the word of truth. He was my grandfather in Christ. We will use as a foundational text for this sermon-series: "And Isaac re-dug the wells of water, which they had dug in the days of Abraham...for the Philistines had stopped them (closed them up) after Abraham's death," Genesis 26:18. The Philistines: "Stopped them, and filled them with earth," because they envied Isaac's possessions, Genesis 26:14-15.
3. Our text of emphasis reads as follows: "For the scripture saith: Whosoever believeth on him shall not be ashamed. There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call on the name of the Lord, shall be saved," Romans 10:11-13. This verse has caused some to stumble in their faith and obedience to Christ. Many are teaching that salvation is made possible through repeating a "sinner's prayer." And, therefore, this is how one, "calls on the name of the Lord to be saved." It's essential to consider every text within the context of the scriptures. The searcher of truth cannot suppose anything; when it comes to their salvation. We will clarify this text's meaning to enable the sincere believers to find the truth, that they might be saved. Imploring God's help, we will do just that, to draw: "New water from old wells." With this brief introduction, let's consider this topic carefully, with both our bibles and hearts opened unto the living God.
BODY OF LESSON
I CALLING ON THE NAME OF THE LORD
A. What is meant by: "Calling on the Name of the Lord?" Before we get too far along in this lesson, we need to do some background study. It is never fruitful to study the text of emphasis without some background work. So, we shall do just that to lay a firm foundation regarding this truth. Observe—
1. Paul's love for Israel. He wrote: "Brethren, my heart's desire and prayer to God for Israel is: that they might be saved. I bear them record that they have the zeal of God, but not according to knowledge. For...being ignorant of God's righteousness, and going about to establish their righteousness, have not submitted their selves unto the righteousness of God: For Christ is the end of the Law for righteousness to every one that believeth." Romans 10:1-4.
2. Righteousness through the Law. He continues: "For Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them," Romans 10:5; Galatians 3:11-12. Herein is Israel's problem.
a. First, they were still seeking righteousness through the Law. They obtain it not; because they sought it not through the faith, but the Law.
b. Further, "What shall we say then? That the Gentiles, which followed not after righteousness (through the Law), have attained to righteousness, even the righteousness which is of faith," Romans 9:30.
c. Finally, "But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness," Romans 9:31. Why? Hear me, beloved of the Lord! Because--
1) First, "Wherefore? –Because they sought it not by faith, but as it were by the works of the Law," Romans 9:32. Recall, by the: "deeds of the law, shall no flesh be justified in His sight," Romans 3:20; Ephesians 2:8-9.
2) Second, "For they (Israel) stumbled at that stumbling stone; As it is written, Behold, I lay in Sion a stumbling stone and rock of offense: and whosoever believeth on him shall not be ashamed," Romans 9:33; Isaiah 28:16.
3) Third, Israel did not accept Jesus as Messiah nor be obedient to the gospel's message, preached by Peter, Paul, Philip the Evangelist, and other disciples of the Lord. They rejected Jesus of Nazareth. Recall--
a. Peter preached to their rulers and elders: "This is the 'stone which was rejected by your builder, which has become the chief cornerstone.' Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved," Acts 4:11-12.
b. He preached that only in the "name of Jesus" can one be saved. Salvation then is implored through "the name of Jesus," even as the healing of the man at the gate of beautiful, of his palsy.
c. Peter told the man with a palsy: "Silver and gold I do not have, but what I do have I give unto you: In the name of Jesus Christ of Nazareth, rise and walk...and immediately his feet and ankle bones received strength. So, he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God," Acts 3:1-8. Recall that--
5) The prophet Joel wrote: "Whosoever shall call on the name of the Lord shall be (delivered) or be saved," Joel 2:32. Observe--
a. Peter quoted Joel on Pentecost: "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved," Acts 2:21. Joel spoke of deliverance, but Peter interpreted his prophecy to mean "salvation."
b. Paul wrote to the Romans: "For whosoever shall call upon the name of the Lord shall be saved," Romans 10:13.
c. Conclusion: Is there some correlation to: "calling in the name of Jesus Christ;" and upon, or "calling on the name of the Lord?" Does the phrase: "calling in the name of Jesus Christ" to heal another, and the other, "calling upon or on the name of the Lord," to be saved: bear some distinct difference? I think so! We will surely return to these phrases later in the lesson. But for now, let's consider how Israel and the Gentiles sought the righteousness of God. Observe--
3. Righteousness through faith. Paul further wrote: "But the righteousness which is of faith speaketh on this wise: Say not in thine heart: Who shall ascend into heaven? (That is, to bring Christ down from above.) Or, who shall descend into the deep? (That is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach: That if thou shalt confess with thy mouth 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," Romans 10:6-10.
4. The scriptures. Paul concludes: "For the scripture saith: Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him," Romans 10:11-12. Notice, "the same Lord over all is rich unto all that call upon Him." I would suggest that this phrase: "unto all that call upon him," has no reference to prayer or praying, but ones' attaining to the "righteousness of God by the faith in Christ Jesus," Galatians 2:16. Consider—
a. How had Israel sought it? They sought it through the deeds of the Law. Paul said this was so! But, "they (Israel) sought it not by faith, but as it were by the works of the law," Romans 9:32. He continued--
1) They seek it yet, through the Law, Romans 10:5.
2) They are ignorant of God's righteousness, found "in Christ Jesus."
3) They have not submitted themselves to God's righteousness.
4) They did not understand that Christ is the: "end of the law for righteousness, to every one that believeth," Romans 10:4. Christ--
a) He is the culmination and finisher of the Law; and the means of righteousness and salvation unto all that: "Call on the name of the Lord to be saved," Romans 10:13; Acts 4:11-12.
b) What about the Gentiles? How have they found righteousness?
Let's consider--
b. How had the Gentiles sought for it? The apostle wrote:
1) They attained the righteousness of God, "through the faith," Romans 9:30.
2) They sought it, "through the faith which is in Christ Jesus," Galatians 3:26-27.
3) They were justified "through the faith," Romans 3:28-30.
4) They were obedient to the faith, Romans 15:17-19; Galatians 3:14.
5. Conclusion: Therefore, the Jews had not obtained the righteousness of God by faith, but the Gentiles attained the righteousness of God, through (the) faith, by their faith and obedience to the gospel of Christ. Paul wrote--
a. To everyone that believeth. "For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it (the gospel) is God's righteousness revealed from faith to faith; as it is written: 'the just shall live by faith,'" Romans 1:16-17.
b. Israel hath not obeyed. He continued: "But they (Israel and the Gentiles) have not all obeyed the gospel. Isaiah says: 'Lord, who has believed our report?' So, then faith comes by hearing and hearing by the word of God...But I say: did Israel not know? First, Moses says: 'I will provoke you to jealousy...I will move you to anger...But Isaiah is very bold and says: 'I was found by those who did not seek Me, I was made manifest to those who did not ask for Me.' But to Israel, he says: 'All day long I have stretched out my hands. To a disobedient and contrary people,’” Romans 10:16-21; Acts 7:51-53; Acts 17:26-28. Notice--
1) These were the words spoken to Moses and Isaiah by Jehovah regarding His people: "the Israelites, or Jacob."
2) Who are even now still: disobedient and contrary people!
3) I wish I had some help with this lesson. Amen, Brother Usher!
c. Gentiles were obedient. Paul writes elsewhere regarding the Gentiles: "For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient—in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ," Romans 15:18-19; Romans 1:5; Romans 16:25-27. The Gentiles were obedient to the faith!
d. Conclusion: Both Israel and the Gentiles had heard the gospel message. However, Israel did not "call upon the name of the Lord" through faith and obedience. The Gentiles, however, did through their hearing, believing, and obeying the gospel, which Paul had preached unto them. Notice—
1) This was the same message (Isaiah's Report) he had preached throughout the regions of Syria and Cilicia (the gospel of Christ). See Isaiah 53:1.
2) He wrote: "And I was unknown by face to the churches of Judea which were in Christ. But they heard only, 'He who formerly persecuted us now preaches the faith (the gospel or good news), which he once tried to destroy.' And they glorified God in me," Galatians 1:22-24.
a) This text reads a little clearer in The New Greek-English Interlinear New Testament. Let's look at how it translates to Paul's statement.
b) It reads: "The one persecuting us once now is preaching the faith, which once he was ravaging. And they were glorifying in me, God," Page 655.
c) Paul was preaching in Galatia, Corinth, and Ephesus: "The gospel of the grace of God," or "the faith," Acts 20:24; Acts 18:8; Galatians 1:23.
d) He had preached unto them: "The gospel (good news) of the grace of God," Page 495. Reference: The New Greek-English Interlinear New Testament. See also 1 Corinthians 9:16; Romans 1:16.
e) Luke wrote: "The word of God spread, and the number of disciples multiplied greatly in Jerusalem, and a great many of the priests (Jewish leaders) were obedient to the faith," Acts 6:7; John 19:38-42; Mark 15:43. Let's notice some additional supporting scriptures before we investigate our text of emphasis.
B. Apostolic preaching. It would be sensible to review some apostolic preaching before diving into our discussion's main verses today/tonight.
1. Jesus' promise. Jesus instructed His apostles before entering the heavens to go to Jerusalem and wait for the Father's promise. It would be then; they would be empowered by the Holy Spirit and begin their work in preaching the gospel of Christ unto the world. Observe—
a. Matthews' Great Commission. And Jesus--
1) First, "Came and spake unto them, saying: All power (authority) is given unto me in heaven and earth."
2) Further, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost."
3) Finally, "Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always: even unto the end of the world. Amen," Matthew 28:18-20.
4) Conclusion: In Matthews' Great Commission: they were instructed to go, teaching all nations, and baptizing them into the name of the Father...the Son...and the Holy Ghost would make disciples, among all the nations (Jews and Gentiles). Disciples were "called Christians, first in Antioch," Acts 11:26. Therefore, teaching and baptizing believers in the name of the Father...the Son... and the Holy Ghost among all nations made them Christians or disciples. Let's continue--
b. Mark's Great Commission. And He (Jesus) said--
1) First, "Unto them (the eleven disciples), Go ye into the entire world, and preach the gospel to every creature (in every nation)."
2) Further, "He that believeth and is baptized shall be saved."
3) Finally, "But he that believeth not shall be damned or condemned," Mark 16:15-16. There was no commission to baptize UNBELIEVERS. Only those that believe the gospel are commanded to be baptized. This would then exclude disbelievers, infants, and those not capable of accepting the gospel of Christ.
4) Conclusion: In Mark's account of the Great Commission, they were to go into the entire world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but, he that believeth not shall be condemned. Therefore, those who believed the gospel and were baptized without question: were saved. In summary--
a) Faith in the gospel and baptism brought about the believer's salvation.
b) Although Mark did not mention baptizing into the name of the Father...the Son, and the Holy Ghost, it is certain the same conditions applied.
c) These believers, once hearing the gospel, and believing it, were to be baptized into the name of the Father...the Son, and the Holy Ghost to be saved.
d) Could this be how the repentant believer: "Calls on the name of the Lord;" in their baptism, "into the name of the Lord," to be saved? We will revisit this while discussing Philip's preaching later in this lesson.
NOTE: Please download the sermon entitled: "The Pattern of Conversion" on SermonCentral.com to obtain more information regarding the Great Commission. Let's consider the last commission, recorded in the Gospels. That is--
c. Luke's Great Commission. We hardly write or speak regarding Luke's Great Commission, but we will note it today/tonight. It contains the content and purpose of their preaching; and the blessings that would be granted to those that obeyed it. Remember, we are trying to understand what is meant by: "Calling on the name of the Lord to be saved," Romans 10:13. And He (Jesus) said--
1) First, "Unto them (the eleven): Thus, it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day."
2. Further, "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."
3) Finally, "And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high," Luke 24:46-49; Acts 1:8; Acts 2:1-4.
4) Conclusion: This was Luke's recollection or revelation of this commission unto the eleven apostles by the Lord. The Lord rehearsed unto them the Law's writings, the prophets, and the Psalms regarding his death, burial, and resurrection.
a) He told them that: "repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem," Luke 24:47.
b) Although there is no mention of faith and baptism in this text, Jesus does inform them that their preaching would bring about repentance and remission of sins to all nations.
c) There is also no command for believers to have faith, nor to be baptized, "into the name of the Father...the Son...and the Holy Ghost." Indeed, we could safely infer these would be necessary elements for the believer's salvation or "remission of sins."
d) To bring all this together, we must consider the events on the Day of Pentecost. This event will fulfill the prophecy, the promise, and the preaching: "of repentance and remission of sins" unto all the nations. Observe--
2. Peter's preaching on Pentecost. Our focus now is to determine if what Jesus promised, the prophet's foretold, and Peter's preaching fulfilled their words. We will first consider the prophecy, the promise, and then Peter's preaching. Observe—
a. First, the prophecy. Zachariah wrote: "In that day there shall be a fountain opened to the house of David and the inhabitants of Jerusalem for sin and uncleanness," Zechariah 13:1. The prophet speaks of 1) a fountain open to the house of David, 2) and to the inhabitants of Jerusalem, and 3) for sin and uncleanliness. This was a prophecy of forgiveness of sins and uncleanness for the house of David or the children of the prophets, Acts 3:24-26.
b. Further, the promise. Jesus said: "Unto them, thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem," Luke 24:46-47. Jesus promised that: 1) repentance and remission of sins; 2) should be preached in His name to all nations; and 3) beginning at Jerusalem.
1) So as not to prolong this lesson, I will begin at the end of Peter's message unto the nations assembled in Jerusalem on the Day of Pentecost, A.D. 33.
2) The Lord promises for all nations the "preaching of repentance and the remission of sins."
3) This would begin in the city of Jerusalem. Let's notice now--
c. Lastly, the preaching of Peter. Luke wrote: "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. When they heard this, they were pricked in their heart and said unto Peter and to the rest of the apostles, Men, and brethren, what shall we do? 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. The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying: Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls," Acts 2:36-41. Summary--
1) Peter preached: 1) Unto the house of Israel and the inhabitants of Jerusalem, 2) in the city of Jerusalem as promised, (Acts 2:5), and 3) the Lord's message of repentance and remission of sins.
2) Peter continued: "The promise is unto you...children (Israel), and to all afar off (Gentiles), even as many as the "Lord our God shall call."
d. Conclusion: Combining the prophecy, the promise, and the preaching, we can understand it was the "message of the gospel" first, being preached in Jerusalem, unto the house of Israel, and to the "far off," the Gentiles: who were assembled on that day, from all nations under the heavens, as the Lord had promised.
e. Application: Remember, we're discussing the idea of "calling on the Lord's name to be saved." Let's answer the following questions. We might find a link to our text of emphasis. Observe--
1) First, unto whom was this promise made? To the house of Israel, their children, and to those "afar off." Jesus discusses the "far off" He called them the "other sheep which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one-fold, and one shepherd," John 10:16. Paul explained who the "far off" were, i.e., the Gentile nations, Ephesians 2:11-22; 1 Peter 2:9-12.
a) Keep this in mind as we continue. The promise was unto you (those Jews present), and to your children, and to all that were far off, "even as many as the Lord our God shall call," Acts 2:39. We will discuss this phrase more closely in our text of emphasis. You will be surprised by its accurate rendition in the Greek language.
b) Was the call of the gospel unto all? Has God called all unto salvation? Were these, the first: "whosoever shall call on the name of the Lord?" Romans 10:11-12.
2) From what were these believers seeking deliverance? They desired to be forgiven for crucifying Jesus, the Prince of life, Acts 2:22-24; Acts 3:13-15.
a) They asked: "Men and brethren, what shall we do?" Will the answer forthcoming enable them to: "call on the name of the Lord to be saved?"
b) Are these the first of the "whosoever," now asking Peter: "what must we do to be saved?" See Acts 2:37. Stay with me, beloved brethren!
3) What was Peter's response to these: "whosoever," now, "calling on the name of the Lord to be saved?" Peter answered and said: "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; Luke 24:45-47.
4) What was their response to Peter's answer to their question? What was the answer to their inquiry or: "calling on the name of the Lord?" Luke wrote: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls," Acts 2:41; Acts 2:47.
5) Conclusion: Therefore, baptism "in the name of Jesus Christ" was their means of "calling on the name of the Lord," to be forgiven of their sins, Acts 2:38. Isn't this what the text is promising? Let's consider other background scripture before exploring the text of emphasis. Let's consider--
3. Philip's work in Samaria. As you might recall, Philip was one of the seven deacons chosen to administer to the Hebrews and Grecians widows, Acts 6:1-6. After the "scattering of the church" in Acts 8:4. We find Philip down in Samaria: "preaching Christ in that city." Luke picks up on his work there, emphasizing his success in preaching Christ among the Samaritans. Observe—
a. Philip's preaching. Luke wrote: "Then Philip went down to the city of Samaria, and preached Christ unto them," Acts 8:5. We would be remiss by not mentioning the "preaching of Christ" in Samaria; thus, of the woman at the well, John 4:4-30; John 4:39-44.
1) This was Philip's foundational work in the fertile soil of faith. Samaria was sown by Jesus: the seed of the kingdom.
2) Philip would be building upon this foundation. Observe--
b. First, "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with a loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed," Acts 8:6-7.
c. Further, "And there was great joy in that city," Acts 8:8. We will slow down a bit for the following few verses. Consider--
d. Next, "But when they (the Samaritans) believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women," Acts 8:12. Let's notice what Philip preached and what the results were:
1) First, they believed in Philip's preaching.
2) Second, He preached "the kingdom of God and the name of Jesus Christ."
3) Third, they were baptized, both men and women.
4) Conclusion: Philip preached unto the Samaritans, the kingdom of God, and the name of Jesus Christ. When they believed Philip's preaching, they were baptized, both men and women. This sounds a lot like, "He that believeth and is baptized shall be saved," Mark 16:15-16. Isn't it strange that those sent by Jesus preaches the message given by Jesus unto them? Recall a similar mentioning of "faith and baptism" earlier in this lesson, in Mark's Commission?
e. Finally, "Then Simon (the sorcerer) believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done," Acts 8:5-13. The rest of Philip's work will begin after his call by the angel of the Lord. This preaching would be done in a chariot on the road going down from Jerusalem to Gaza. Let's consider his call to "go south unto Gaza."
4. Philip in Gaza. In that this is a lengthy text, we will consider it in sections. Notice—
a. The angel of the Lord. Luke wrote: "And the angel of Lord: Spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert," Acts 8:26. The work of the Lord may sometimes take us into barren and wasted places. The man of God is willing to go. Philip did not even have an understanding of the whole purpose of this journey. He was given a mission to preach to the treasurer of Ethiopia in the desert of Gaza.
b. Philip arose and went. Luke continued: "And he arose and went: and, behold, a man of Ethiopia, a eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning and sitting in his chariot read(ing) Esaias the prophet," Acts 8:27-28. Summary of the text--
1) Philip was in search of a man in the desert.
2) When he found the man, he was reading the prophet Esaias.
3) Philip was directed to join the man in the chariot, to instruct him in "the way of God more perfectly," Acts 18:26.
4) The man was reading but did not understand the text.
5) Unlike so many today, he was willing to be taught, John 6:44-45.
c. The Spirit said unto Philip. Luke penned further: "Then the Spirit said unto Philip, Go near, and join yourself to this chariot:" Acts 8:29. Philip's actions--
1) One, "And Philip ran thither to him, and heard him read the prophet Esaias, and said, understandest, what thou readest?" See Acts 8:30; John 7:37-39.
2) Two, "And he (the treasurer) said: How can I unless some man should guide me? And he desired Philip that he would come up and sit with him," Acts 8:31. The treasurer asks Philip to join him in the chariot to help him understand the text. The text he was reading was: "Isaiah's report," Isaiah 53:1-12. The prophet's report was regarding the rejected Messiah, who Israel would not hear, believe, or obey, Romans 10:14-21. Israel was a disobedient and gainsaying people who refused to hear the word of the Lord.
3) Three, "The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he, not his mouth: In his humiliation, his judgment was taken away: and who shall declare his generation? For his life is taken from the earth. And the eunuch answered Philip and said, I pray thee, of who speaketh the prophet this: of him, or some other man?" See Acts 8:32-34. You can immediately see the harmony of Isaiah's report; and Luke's writing of the Messiah's death, burial, and resurrection.
d. Philip's preaching Jesus. Luke again: "Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus," Acts 8:35. He presents to the eunuch the same message he delivered in the city of Samaria.
e. The treasurer's faith and obedience. Luke concludes: "And as they went on their way, they came unto (a) certain water:" Acts 8:36a.
1) One, the treasurer's question: "And the eunuch said, See, here is water; what doth hinder me to be baptized?" Acts 8:36b.
2) Two, the preacher's response: "And Philip said, If thou believest with all thine heart, thou mayest," Acts 8:37a.
3) Three, the treasurer's confession: "And he answered and said, I believe that Jesus Christ is the Son of God," Acts 8:37b. The treasurer has just confessed Christ to be the Son of God. Is he now saved? Was there a need to do anything else? See Romans 10:8-10. Let's observe--
4) Fourth, the treasurer's actions: "And he commanded the chariot to stand still," Acts 8:38a. He wanted to obey the Lord immediately! His actions showed the importance of his decision.
5) Fifth, the treasurer's baptism: "And they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more," Acts 8:38-39b. Notice, both Philip, and the eunuch went down into the water. The baptism took place while in the water. They both came up out of the water. Philip went his way, and the treasurer went on his way rejoicing. I wish I had some help with this lesson. Help me, somebody!
6) Sixth, the treasurer's rejoicing: "And he (the treasurer) went on his way rejoicing," Acts 8:39c. There was a reason for rejoicing; he has just found Jesus! He found the greatest of all treasures. It took Philip to help him find Jesus in the text. I trust you will allow me to help you find salvation in our text of emphasis. We are almost there. Please stay with me.
e. Conclusion: The preaching of Philip to the treasurer brought forth faith and his confession of faith that Jesus is the Son of God. The preacher explained to him somewhere in the lesson; that he must be baptized. Once seeing water, the treasurer said: "See here is water, what doth hinder me to be baptized?" Philip responded: "If you believe that Jesus Christ is the Son of God, thou mayest." The man replied: "I believe that Jesus Christ is the Son of God." With this confession, he stopped the chariot, and both Philip and the eunuch went down into the water. Philip baptized him. They both came up out of the water. Philip went his way, and the treasurer went on his way rejoicing, having found the "pearl of great price," Matthew 13:45-46. The treasurer became a member of the kingdom of God.
f. Application: What Philip preached in Samaria; he also preached to the man in the chariot. That was, 1) the kingdom of God, 2) the name of the Lord Jesus, and 3) faith, confession of Christ being the Son of God, and baptism in water.
1) This was adhering to Christ's Great Commission, in the gospel of Mark: "He that believeth and is baptized shall be saved," Mark 16:15-16.
2) Our firm conviction is that in "baptism," the repentant believer: "calls on the name of the Lord to be saved." Clearly, from Philip's preaching, "faith and baptism" was necessary for the Samaritans and the eunuch to be saved. Therefore, the repentant believer: "in faith in the name of Jesus Christ" is baptized to "call on the name of the Lord" to be saved. We are now ready to consider our text of emphasis in this lesson. I beg your patience just a little longer. Thank you, beloved in the Lord. Consider, in our text of emphasis--
C. Text of emphasis. Paul wrote: "For the scripture saith: Whosoever believeth on Him (the Lord) shall not be ashamed. There is no difference between the Jew and the 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," Romans 10:11-13. We will now investigate this text in light of what we have already learned. Observe—
1. First, the word, "whosoever" in Gr., is hos or ho's, which is a primary word (a form of the article 'ho'); relating to the pronoun, who, which, what, that: —one, (an-, the) other, some, that, what, which, who (-m, -se), or (whosoever), etc. The word in this text means: "all" or "as many as" or "whosoever." Referring to what Paul had previously stated: "Whosoever believeth on him, shall not be ashamed," Romans 10:11.
2. Further, the phrase "shall call upon" in Gr., is epikaleo or e-pe-kä-le'-o, which means; to invoke (for aid, worship, testimony, decision, etc.): —appeal (unto), call (on, upon), or a surname. The idea in this text is to call upon oneself, on one's behalf, or to appeal unto (by calling upon the name of Jehovah). However, in this case, it means ones': "calling on the name of the Lord." This word, e-pe-kä-le'-o, is an appeal unto salvation: "Whosoever shall call upon the name of the Lord, shall be saved," Romans 10:13. Moving forward--
3. Lastly, the word "saved" in Gr., is Sozo or so'-zo, which means to save, i.e., deliver or protect: —heal, preserve, save (self), do well, be (make) whole. The idea is to save, keep safe and sound, rescue from danger or destruction; to deliver from the penalties of the Messianic judgment; to save the soul from sin and death, Luke 19:10; Matthew 16:25-26. Now we are ready to begin "digging a little deeper" in our text of emphasis.
4. What is meant? In the text: "Whosoever shall call upon the name of the Lord shall be saved," Romans 10:13. Remember, we are trying to determine what is meant by the phrase: "Calling on the name of the Lord."
a. Earlier in the lesson, we asked: Does the phrase, "calling in the name of Jesus Christ," to heal another; and, the other, "calling upon or on the name of the Lord," to be saved: bear some distinct difference? I think so.
b. We will now discuss these phrases to determine their differences.
c. Stay with me as we move to a conclusion in this lesson. Consider--
5. Calling in the name. In Acts chapter 3, Peter said: "Silver and gold I do not have, but what I do have I give unto you: In the name of Jesus Christ of Nazareth, rise and walk...and immediately his feet and ankle bones received strength. So, he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God," Acts 3:1-8. He called on the name of Jesus for another!
a. In this healing event, Peter uses his authority given by Jesus to call upon Him to heal this man's palsy: "In the name of Jesus Christ of Nazareth," Acts 3:6. Jesus said: "In my name, ye shall cast out demons...lay hands on the sick, and they shall recover," Mark 16:17-20. He said: "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son...I will do it," John 14:12-14.
b. Peter called "in the name of Jesus" healing for the man's palsy. He did not claim the credit for this miracle. Peter was the instrument of the Lord to heal this man. The same is true of all the other apostles and disciples: sent by the Lord Jesus to preach in His name, Acts 19:11-12; Acts 6:8; Acts 8:6-8.
c. Peter said it was: "by the authority of Jesus Christ," this man was made whole.
d. Conclusion: Peter, in this text, calls upon the name of the Lord, on behalf of another: the man with palsy, for the Lord to heal him. This healing was done: "in the name of Jesus of Nazareth," Acts 3:6.
NOTE: Illustrate, certain vagabond Jews, exorcists, took upon them to call over a man with an evil spirit. They were unsuccessful. They did not have the authority to call over anyone the name of Jesus, Acts 19:13-16. The demons did not recognize their claimed power to call over them: "in the name of the Lord."
6. Calling on the name. In our text of emphasis, we find that the believer is "calling on the name of the Lord to be saved." I need some help with this lesson! Let's review the passages in both the Old and New Testament, which establishes this truth. Observe—
a. Joel's prophecy: "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call," Joel 2:32. This is Joel's announcement of this promise.
b. Peter's preaching: "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved," Acts 2:21. This is Peter's interpretation of Joel's promise. He would later explain this promise unto those assembled in Jerusalem on the Day of Pentecost. You might recall we have already introduced this promise earlier in the lesson. It was the repentant believer who is: "calling on the name of the Lord to be saved." Now we will make "heads and tails of it."
c. Peter's invitation to the promise: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call," Acts 2:39. Recall, in this promise of Joel and Peter's interpretation of it, it is the believer that is doing the calling. In summary--
1) It is the believer that is the "whosoever" or "even as many as" that is calling on the name of the Lord to be saved. The promise was not that God was calling upon the believer, but the believer is calling "upon the name of the Lord."
2) Believers are called to salvation through "faith and obedience" to the gospel of Christ, Romans 1:16; Romans 10:16-17; Romans 6:17-18.
3) Recall, "A great company of priests were obedient to the faith," Acts 6:7.
d. Paul's quotation of the promise: "For whosoever shall call upon the name of the Lord, shall be saved," Romans 10:13. Again it is the "whosoever" that is "calling upon the name of the Lord to be saved."
e. B. W. Johnson wrote: "To 'call upon the name of the Lord' implies, (1) That the true God (Jehovah, in the Hebrew quotation) shall be approached in worship, and (2) that there shall be something more than saying, "Lord, Lord," etc., (Matthew 7:21-23). The language, wherever used, implies coming to the Lord and calling on him in (His) appointed way. Compare Acts 22:16; Acts 2:21; Genesis 12:8. This promise of Joel, since it says "whosoever," is not limited to (only) the Jewish Race," Page 375. It also included the Gentiles, those that were "afar off."
7. The "whosoever." In the use of this word, there appears to be some variation between Joel, Peter, and Paul's promise to the "whosoever" or the "even as many as," that call upon the name of the Lord, to be saved. Let's compare them, and obtain where this difference exists. Again, it is essential to consider the text within the context of the scripture. Observe—
a. Joel's promise: "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered," Joel 2:32. They will be delivered from the judgment promised in Joel's prophecy.
b. Peter's preaching: "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved," Acts 2:21. Those that call on the name of the Lord, as He has directed, "shall be saved."
c. Peter's invitation: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call," Acts 2:39.
d. Paul's quotation: "For whosoever shall call upon the name of the Lord, shall be saved," Romans 10:13. Those that call on the name of the Lord, "through faith and obedience," shall be saved, or "made free from their sins," Romans 6:17-18.
8. Making "heads and tails" of it. Here is what I see in all three scriptures, where Joel's prophecy is being cited. Notice--
a. Joel's prophecy was for deliverance. It was to, "whosoever shall call upon the name of the Lord," Joel 2:32; Isaiah 55:6-7; Proverbs 1:23-33.
b. Peter's preaching was for salvation. It was for "whosoever shall call on the name of the Lord," Acts 2:21.
c. Paul's quotation was for salvation. It was for "whosoever shall call upon the name of the Lord," Romans 10:13. Then, in Peter's invitation, this phrase takes a turn from the previous citations.
d. Peter's invitation to the promise. It was for "even as many as the Lord our God shall call," Acts 2:39. This seems to be a departure from the original message.
e. Textual investigation. To clarify this, we need to conduct a textual analysis of the Greek text; in the KJV; by comparing it to the sentence structure in The New Greek-English Interlinear New Testament (TNG-EI), another Interlinear. Here are the results. Observe—
1) The text of investigation, in the TNG-EI, is Acts 2:39.
a) The phrase in Greek: “hosos an proskalesatai kyrios ho Theos hemon.”
b) The phrase in English: "As many as may call to (the) Lord our God," Page 417.
2) The text of investigation, in the Englishman's Greek New Testament (EGNT).
a) The phrase in Greek: “hosos an proskalesatai kyrios ho Theos hemon.”
b) The phrase in English: "As many as may call to (the) Lord our God," Page 317. The EGNT is An Interlinear Literal Translation: The Authorized Version of 1611.
3) The phrase translated in the KJV: "As many as the Lord our God shall call."
NOTE: See references at the end of this lesson.
f. An analysis of the other references: in the TNG-EI.
1) Paul's quotation of Joel: "For everyone, whoever calls on the Lord's name will be saved," Romans 10:13.
2) Peter preaching of Joel: "And it will be (that) everyone whoever calls upon the name of (the) Lord will be saved," Acts 2:21.
3) Peter's invitation on Pentecost: "For the promise is unto you...as many as the Lord our God shall call," Acts 2:39. The KJV does not appear to follow the same order as the other two texts cited above.
g) Conclusion: The KJV: Appears to have made the subject: "as many as" the ones being called by the Lord. The other references have the subject: "everyone, whoever," the ones that are: "calling on the name of the Lord." Continuing--
1) Peter's preaching follows the same order of Joel's promise, in Acts 2:21, as depicted in (f2) above, Page 415.
2) Paul's quote, of the prophecy of Joel, in Romans 10:13 follows the same order as outlined in (f1) above, Page 559.
NOTE: Page references are: The New Greek-English Interlinear New Testament.
3) Peter's invitation in Acts 2:39, in the KJV, does not follow the same sequence in the Greek text. The subjects in the text: "those calling on the name of the Lord:"
a) In Joel 2:32, is the remnant, or (whosoever).
b) In Acts 2:21 is Israel, their children, and the ones' afar off, or (everyone, whoever).
c) In Romans 10:13, is the Jew and the Gentile, or (everyone, whoever).
d) In Acts 2:39, it is translated (the Lord our God). The KJV has the Lord our God doing the calling, not the "whosoever, everyone, whoever, or as many as," call on the name of the Lord.
4) I am confident that the calling of the Gentiles: "was upon the name of the Lord." James, the Lord's brother, stated such was confirmed from the prophets. Observe—
a) Amos wrote: "In that day will I raise the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this," Amos 9:11-12. James, the Lord's brother, interpreted this prophecy for us by the Holy Spirit at the Jerusalem Conference, Acts 15:1-18. Here we have his interpretation!
b) James' said: "And to this agree the words of the prophets (referring to Simeon's earlier words); as it is written: After this, I will return, and will build again the tabernacle of David, which is fallen; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all things," Acts 15:15-17. Summary of the text, Jehovah hath promised:
i. I will set it up: the tabernacle of David (the kingdom of God).
ii. That the residue of men might seek after the Lord.
iii. And all the Gentiles, upon whom my name is called.
iv. Saith the Lord, who doeth all things. In this text, we have the residue of men seeking the Lord and all the Gentiles "calling upon the name of the Lord."
c) The Englishman's Greek New Testament (EGNT) interlinear, translates verses 17-18, in this manner: “So that the ones remaining of men might seek out the Lord. And all the Gentiles, upon whom has been invoked the name of me over them. Says the Lord doing these things known from the age,” Acts 15:17-18. See page 466.
i. James interpreting the prophet Amos said: “And all the Gentiles, upon whom has been invoked (to call upon in) the name of the Lord.
ii. In baptism, the repentant believer invokes (calls upon) the name of the Lord, to be saved (or wash away their sins), and to receive the gift of the Holy Ghost, Acts 2:38; Acts 22:16; Acts 9:17-18. Let’s hear now from a renowned author regarding this prophecy. Observe--
d) Matthew Henry wrote: "When David's tabernacle is set up, they shall seek the Lord their God, and David their king, Hos. iii.5; Jer. xxx.9...that the residue of men might seek (James here adds, after the Lord), and all the Gentiles, or heathen, upon whom my name is called. The Jews were for many ages so peculiarly favored that the residue of men seemed neglected; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought both to know his name and to call upon it: they shall call themselves the people of God, and he shall call them so; and thus, by consent of both parties, his name is called upon them," Page 340.
e) It is for this reason and James's interpretation of Amos's prophecy; that, I contend, it is the "believers both Jews and Gentiles" that are "calling on the name of the Lord." We contend that: "His name is called upon," that they might first be saved, and, then be called, "the children of God," Galatians 3:26-27.
5) Conclusion: I believe the evidence identifies the "whoever" or the believers, are the subjects that are: "calling on the name of the Lord;" and not the Lord: calling the "as many as," or the believers," as translated, in Acts 2:39, in the KJV. The discrepancy in this text rests with the translators, not Peter. He was speaking: "as the Spirit gave him utterance," Acts 2:4. We have covered a lot of ground in this lesson thus far.
a) However, we still don't know the whole meaning of the phrase definitively: "Calling on the name of the Lord."
b) The answer will be uncovered in Saul of Tarsus' conversion, who we know now as the Apostle Paul.
c) So, let's "dig a little deeper" in the lesson.
NOTE: You can download the lesson entitled: Saul of Tarsus' Conversion, from SermonCentral.com, by Ron Freeman, Evangelist. Let's get to work and begin wrapping up this lesson.
D. Paul's conversion. We knew him as Saul then. Seeing, this will be a lengthy text, we will consider it in sections. We will consider 1) Saul's clash with Christ, 2) Saul's call by Christ, and 3) Saul's conversion to Christ. Luke wrote of these as such:
1. Saul's clash with Christ: "And as he (Saul) journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me?"
a. He asks: "And he said: Who art thou, Lord?"
b. The Lord said: "I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks."
c. Paul asks: "And he trembling and astonished said, Lord, what wilt thou have me to do?"
d. The Lord answered: "Arise and go into the city, and it shall be told thee what thou must do...And Saul arose from the earth... And he was three days without sight, and neither did eat nor drink," Acts 9:3-9.
e. Conclusion: The Lord confronts Saul. He fell to the ground and hears the Lord's voice, Saul, Saul, why persecutest thou me? Saul asks: who art thou, Lord? The Lord responded: "I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks." Saul asks: "What wilt thou have me to do?" The Lord says: "Go into the city...must do." Saul arises from the ground blind and goes into the city and waits for words from the Lord. Three days he was without sight, and neither did he eat nor drink. My question to the audience: "Was Saul saved at this time?" The answer is, "no!" There was no instruction on what to do. That would come as he patiently waited in Damascus. Let's notice Paul's teacher.
2. Saul's call by Christ: "And there was a certain disciple at Damascus, named Ananias; to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord."
a. Teacher called upon: "And the Lord said unto him, Arise, and go into the street which is called: Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight."
b. Teacher questions the Lord: "Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name."
c. Teacher bidden to go: "But the Lord said unto him: Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name's sake," Acts 9:10-16.
d. Conclusion: While waiting in Damascus, the Lord calls on Ananias to find Saul and teach him what he must do. Ananias was uncertain at first that Saul was ready for a word from the Lord. The Lord convinced him to visit Saul and tell him what he must do. Saul was a chosen vessel who would bear the Lord's name to the Gentiles, the kings, and the children of Israel. He would suffer great things for the name of the Lord. We are where we need to be NOW! To obtain our answer to the question: "What is meant by calling upon the name of the Lord?"
3. Saul's conversion to Christ: "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost," Acts 9:17. Observe--
a. First, he tells Saul who sent him. "The Lord, even Jesus, has sent me." And to be transparent regarding this matter, it was: "That same Jesus that appeared unto thee in the way as thou camest." That same Jesus that spoke to you has spoken to and sent me unto you. For these two reasons: 1) that he might receive thy sight, and 2) that he might be filled with the Holy Ghost. Notice--
b. Further, "That thou mightiest receive thy sight." Luke pens: "Ananias putting his hands on Saul, immediately he received his sight...And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized," Acts 9:18.
c. Next, "And be filled with the Holy Ghost." Another reason for the Ananias' visit was to enable Paul to be filled with the Holy Ghost. This empowering would come from the Lord and not Ananias. Saul's hands were wrought by the signs of an apostle, which later was called "Paul," Acts 19:11; 2 Corinthians 12:12; and Galatians 3:5. See also Romans 15:19; and 1 Thessalonians 1:5. Paul, speaking of his conversion experience, adds this instruction from Ananias. Beloved of the Lord, we have been searching for the connection on how to: "call upon the name of the Lord."
d. Finally, Ananias said to Saul, "And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord," Acts 22:16. It appears we have found the answer.
e. Textual analysis of Acts 22:16. To better understand Anania's directive to Paul, we must consider it in several other translations. We will do this now—
1) The Englishman's Greek New Testament (EGNT) interlinear translates this verse as: "And now why delay thou? Having arisen be baptized and wash away thy sins, calling on the name of the Lord," Acts 22:16. See page 383.
2) The New Greek-English Interlinear New Testament (TNG-EI), another Interlinear, translates this verse as: "And now what do you intend to do? Rise, be baptized, and wash away the sins of you, having called upon the name of Him," Acts 22:16. See page 497. For Saul of Tarsus—
a) It was in his baptism, he called upon the name of the Lord to be saved. Notice, again, Ananias's instruction: "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord," KJV.
b) This act of faith and obedience agrees with all our previous discussions regarding faith and baptism. Those who “call upon the name of the Lord” in faith and baptism will be saved, like Saul.
c) Conclusion: We had to journey a long distance to find this answer. Many, perhaps, have already dismissed the truth of this conclusion. Beloved, I still affirm, the bible is right! All the dust thrown up into the air and tearing off of one’s garments will not change it. David wrote: “Forever, O Lord, thy word is settled in heaven,” Psalms 119:89; Psalms 33:4.
3) When the repentant believer is baptized: "In the name of Jesus Christ," he is "calling upon the name of the Lord to be saved," Acts 2:38; Acts 18:8; 1 Corinthians 6:11.
a) Baptism was a part of Saul's conversion experience? Like those on Pentecost, Saul's baptism in Damascus was: "for the remission of sins and to receive the gift of the Holy Ghost," Acts 2:38; Acts 9:17-18. The Holy Ghost is given after one is obedient to the faith, Acts 5:32.
b) Saul's act of faith and obedience followed the same "pattern of conversion" as others in the Book of Acts, Acts 8:12; Acts 18:8.
c) Before King Agrippa, Paul stated: "I was not disobedient unto the heavenly vision," Acts 26:19.
d) Saul, just like the "great company of priests (he too) was obedient to the faith" in the same fashion as they, Acts 6:7; Romans 1:5.
4) B. W. Johnson wrote: "Arise and be baptized. Dean Howson ("Acts," p. 501) says that the verb "baptize" in Greek is in the middle voice and that a more accurate rendering would, "Have your self-baptized." Wash away thy sins. This language shows that Ananias thought that the penitent sinner was to be baptized for the remission of sins (Acts 2:38) and that Paul held the same view. Compare Titus 3:5. Hackett says: "This clause states the result of baptism in language derived from the nature of the ordinance. It answers to "eis aphesin hamartion" (Acts 2:38), i.e., submit to the rite to be forgiven...There can be no question of the mode of baptism in this case, for if it is held that "be baptized" is uncertain in its meaning, "wash away" is a definition that removes the doubt. As the final act of conversion, baptism...is said to wash away sins," Page 327.
E. Paul's preaching. The apostle Paul preached the same gospel he obeyed in both the Jew and Gentile nations: "for their obedience (to the) faith," Romans 10:16; Romans 15:18-19; Galatians 1:21-24; Galatians 3:1-5; Galatians 3:14. Observe--
1. First, Paul wrote: "But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness," Romans 6:17-18. Let's take a closer look at what he wrote. Consider--
a. The word "form," in Gr., is typos or tü'-pos, i.e., a model (for imitation): —en-(ex-) ample, fashion, figure, form, manner, pattern, or print.
b. In this instance, it is: "the teaching which embodies the sum and substance of religion and represents it to the mind, manner of writing, the contents, and form of a letter."
c. It is that "form of the doctrine" (i.e., a model for imitation), which makes one "free from their sins," Romans 6:17-18. It is what Paul preached to: "make the Gentiles obedient, by word and deed," Romans 15:18-19; Galatians 1:21-24.
d. This "form of doctrine" is the replication of teaching and obedience, which yields the same results:
1) It is heard and believed in the heart, Romans 10:9-10; Ephesians 1:13-14.
2) It is obeyed, "out of the heart," in baptism, Romans 6:17; Galatians 3:26-27.
3) It makes one "free from their sins," Romans 6:18; John 8:31-32; John 8:36.
4) Therefore, it includes: "Hearing, believing, and obeying from the heart that form of doctrine (baptism)," Acts 18:8; Romans 6:1-7.
2. Further, Paul continued: "But they have not all obeyed the gospel. Isaias saith: Lord, who hath believed our report? So then: faith cometh by hearing, and hearing by the word of God," Romans 10:16-17. Notice: "They have not all obeyed the gospel," Romans 10:16. But they all "have heard." "Yes, verily, their sound went into all the earth, and their words unto the ends of the world," Romans 10:18; Acts 1:8; Acts 8:4; Acts 19:10.
3. Next, therefore, in baptism, the believer: "calls on the name of the Lord, to be saved," Romans 10:13; Acts 22:16.
4. Finally, Saul's conversion was like the believers on Pentecost. He heard the word of the Lord from Ananias. The beloved disciple told him:
a. One, "He (Ananias) was sent by the Lord, that he might receive his sight," Acts 9:17c. He laid hands on him, and he received his sight.
b. Two, "That he might be filled with the Holy Ghost," Acts 9:17d. The Holy Ghost is given to obedient believers, Acts 5:32; Galatians 3:26-27; Galatians 3:14.
c. Three, "To arise and be baptized and wash away thy sins, calling on the name of the Lord," Acts 22:16; Acts 2:38-41.
5. Conclusion: We have obtained the answer to our question: "What is meant by calling on the name of the Lord?" We have reviewed background scriptures, additional references, and then our text of emphasis.
a. Paul wrote: "For the scripture saith: Whosoever believeth on him shall be saved...For whosoever shall call upon the name of the Lord shall be saved," Romans 10:11-13.
b. Peter preached on Pentecost: "For the promise is unto you (Israel), and to your children, and to those afar off, as many as may call to (the) Lord the God of us," Acts 2:39; Acts 2:21. Peter instructed these repentant believers:
1) First, "To 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. This was Peter's response to their question: "Men and brethren, what shall we do?" See Acts 2:37.
2) Second, "With many other words, did he testify and exhort these believers to save themselves from this crooked generation. The ones then having welcomed the word of him were baptized, and there were added in that day souls about three thousand," Acts 2:40-41. These were baptized: "calling on the name of the Lord."
c. Ananias told Saul: "Arise and be baptized and wash away thy sins, calling on the name of the Lord," Acts 22:16; Acts 9:18. He did this as NOT to be: "Disobedient unto the heavenly vision," Acts 26:19. Paul was baptized to wash away his sins, calling on the name of the Lord. We are now in the final stretch of the lesson. We will be concluding with the "washing of regeneration." In the beloved apostle--
d. Paul's Letter to Titus, he wrote: "But after that, the kindness and love of God our Saviour toward man appeared: Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life," Titus 3:4-7. Consider--
1) Paul now affirms we were saved, not by works of righteousness, but by His mercy: by the washing of regeneration and the renewing of the Holy Ghost.
2) There are two things mentioned in our salvation. They are:
a) The washing of regeneration, and
b) The renewing of the Holy Ghost.
c) These two things are necessary to be "born again," John 3:3-5.
3) B. W. Johnson wrote: "Two elements enter into the saving; these are referred to in John 3:5 as the birth of water and the Spirit. God's Spirit affects the renewal of the spirit of man by bringing him to faith and repentance through the preaching of the gospel; thus, the renewal of the Holy Spirit is begun, and the gift of the Holy Spirit is promised as a sequence of baptism. Romans 6:1-8 shows that the sinner dies to sin, is buried by baptism, rises to a new life, and is a new creature. (Through the) Washing of regeneration... The "Bath of regeneration." All commentators of reputation refer to (this as being) baptism, such as Meyer, Olshausen, Lange, Plumptree, Schaff, Canon Cook, Wesley, etc. Regeneration is due to the Holy Spirit...but, (water) baptism is an outward act (of obedience) that God requires to complete the fact. The term "regeneration" only occurs here and in Matthew 19:28," Page 542.
NOTE: Download our lesson entitled: "Is there water in the plan?" Find it at SermonCentral.com for more information on the "new birth" and "regeneration."
e. Conclusion: It should be clear now what is meant by: "calling on the name of the Lord." This is not our summoning God through prayer but faithful obedience to the gospel of Christ. The conversion of Saul puts this all together for us. Peter preached that the repentant believer when asking: what shall we do? Told them to: "repent and be baptized in the name of Jesus Christ, for the remission of sins, and to receive the gift of the Holy Ghost," Acts 2:38. Ananias instructed Saul to: "Arise and be baptized to wash away his sins, calling on the name of the Lord," Acts 22:16. It is through preaching and teaching that the searchers of truth:
1) Hears and believes in their heart, "the gospel," Romans 1:16; Romans 10:9-10; Ephesians 1:13-14.
2) Obeys from their heart, "that form of doctrine," Romans 6:17-18; Romans 10:16; Acts 18:8.
3) Calls on the name of the Lord to be saved, Romans 10:13, Mark 16:15-16.
4) Calls on the name of the Lord for the "remission of sins," Acts 2:38.
5) Calls on the name of the Lord to "wash away their sins," Acts 22:16.
6) Therefore, it is in "baptism," the repentant believer "calls on the name of the Lord, to be saved," Romans 10:11; Romans 10:13. The evidence in this lesson cannot be denied. It can be rejected, but it cannot be refuted. I, therefore, appeal to all: to believe the gospel, repent of your sins, confess Christ, (the sweetest name to the mortal tongue); and be baptized to wash away your sins, calling on the name of the Lord, Acts 22:16; Titus 3:5; Ephesians 5:26. As I conclude, let me quickly review what we have said--
CONCLUSION
A. Outline.
1. Calling on the Name of the Lord
B. Summarize main points.
1. In our text of emphasis, we read: "For the scripture saith: Whosoever believeth on him shall not be ashamed. There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call on the name of the Lord, shall be saved," Romans 10:11-13. This verse has caused some to stumble in their faith and obedience to Christ.
2. We answered this question, what is meant by: "Calling on the Name of the Lord?" By this, we meant: "Calling on the Name of the Lord to be Save." We have established that there is such a thing as: "Calling on the name of the Lord to wash away our sins?" The repentant believer: calls on the name of the Lord to be saved in baptism. We found that to be so in the conversion of Saul of Tarsus. Paul later presented this truth in his teaching and preaching to both the Jews and Gentiles.
3. We found it essential that we consider every text within the context of the scriptures. The searcher of truth cannot suppose anything; when it comes to their salvation. We clarified the meaning of our text of emphasis. I trust this lesson has enabled you to see the truth; in "calling on the name of the Lord to be saved." And to teach others also this truth in the conversion experience.
C. Invitation. Present the pattern of conversion, H.B.R.C.B.
D. Exhortation.
E. Motivation.
References:
1. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
5. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
We thank these prolific writers for their input into this lesson. Please feel free to contact me and inquire further about what I have presented in this lesson. I also thank SermonCentral.com for its commitment to providing God's word to pastors, ministers, and teachers to its worldwide audience.
Contact information and websites:
ronald.e.freeman@wwmchurchofchrist.org
https://wwmchurchofchrist.org/
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This sermon was updated on 8/19/2021.
