A Firm Foundation

The word of God teems with imagery. From Pharoah and Nebuchadnezzar’s prophetic dreams, to Revelation’s well-known apocalyptic symbolism, to Jesus’ many memorable parables (“The kingdom of heaven is like…”), God employs imagery throughout Scripture to reveal His will. Speaking to the mind’s eye, the Bible’s imagery encourages us to first envision its truths that we might then be enlightened by them. Through pictures, God captures our attention that with His word, He might capture our hearts. It is interesting that one of the most common words in the Bible is “behold”. What's more, seven times in Scripture we encounter the question, “What do you see?”

One thing we see in the New Testament is that the church is depicted in architectural terms. Seven times the church is called a “temple” (1 Corinthians 3:16, 17; 2 Corinthians 6:16; Ephesians 2:21; 2 Thessalonians 2:4), six times a “house” (1 Timothy 3:15; Hebrews 3:3; 3:6; 10:21; 1 Peter 2:5; 4:17), two times a “building” (1 Corinthians 3:9; Ephesians 2:21), once a “dwelling place” (Ephesians 2:22). Though not a physical structure (it is a “spiritual house”, 1 Peter 2:5), the church is nonetheless to be viewed in a structural sense. And this makes sense; Jesus said He would “build” His church (Matthew 16:18).

The church is an edifice that can be edified (1 Corinthians 14:4), a building that can be built up (1 Peter 2:5). It is, also, a temple that will never be torn down (Daniel 2:44). Built by Him who is eternal, it was built to last, and its foundation is firm: “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone” (Ephesians 2:20). Creeds come and go, movements wax and wane, preachers rise and fall, but this foundation--the apostles, the prophets, and Jesus Christ--is as sure and unshakeable as the God who gave it. And any church built on more or less than this foundation compromises its integrity.

The foundation consists of these three:

The apostles. Jesus communicated His will not only verbally, but vicariously. During His ministry, He commissioned the apostles with Divine authority (Matthew 18:1, 18), and after His ascension, issued His commands through them. The apostle Paul could rightly write that his commands were “the commands of the Lord” (1 Corinthians 14:37). The apostles’ place was prominent. And it still is. Though they are no longer present in the flesh, the apostles continue to live through their writings as did Moses and the Prophets (Luke 16:29). They, being dead, still speak. And we must listen. Any who will not hear the apostles “is not of God” (1 John 4:6).

The prophets. Peter wrote that “prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:21). Every true prophet of God, from Samuel and Elijah to the unnamed local prophets of the first century church, spoke by inspiration. The prophets’ messages were Divine, thus authoritative, thus legitimizing the prophets’ place in the foundation. Several New Testament books (Mark, Luke, Acts, James and Jude) come from the pens of these non-apostolic prophets. Still, says the apostle, their words must be heeded (2 Timothy 3:16).

Jesus Christ. “Jesus Christ Himself being the chief cornerstone” (Ephesians 2:20). Builders in the ancient Near East sometimes began their buildings with the placement of a large, so-called “cornerstone”. Preferably square, this foundation stone served as a guide for the proper positioning of the other stones in the structure. It was the starting point, it was the guide, it was the connecting-point for two of the building’s walls. In similar fashion, the Lord’s church began with the Lord Jesus’ work--He was its beginning (Matthew 16:18). Furthermore, through His recorded words and examples, He served, and serves, as its guide. And in Him the words of the apostles and prophets find their significance, and are brought together into one cohesive whole—the Old Testament prophets looking forward, the New Testament apostles and prophets looking backward to Him. In this way, the three are One: “For no other foundation can anyone lay that that which is laid, which is Jesus Christ” (1 Corithians 3:11).

For over 19 centuries now, layers of “living stones” (1 Peter 2:5) have been getting laid on this foundation. Spiritually-minded men and women have been committing themselves to Christ, taking their place in the walls of “God’s building” (1 Corinthians 3:9). Someday, the last stone will be laid, the house will be complete, and the world as we know it will cease to have purpose. In that Day, “the earth and the works that are in it will be burned up” (2 Peter 3:10). Every building of human design will be consumed. Every church built on a foundation different from “that which is laid” will be destroyed. Only one structure will endure, the one “built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone” (Ephesians 2:20)--the one, true church.

The Day of the Lord is coming. Is your church fireproof?

"Saved Through Water"?

INTRODUCTION

If someone were to ask you to explain how Noah and his family were saved from the flood’s destruction, what would you say? The answer may seem obvious, but what would your answer be? The Bible’s answer is instructive. By inspiration of God (2 Tim. 3:16), the apostle Peter wrote that Noah and his family were actually “saved through water” (1 Peter 3:20).

Now that’s an interesting answer--“saved through water.” One might not think of the flood waters saving people while at the same time destroying people. But they did. The same water that obliterated the wicked world (Genesis 6:5) carried Noah and his family far above the destruction, and eventually brought them safely to rest on the mountains of Ararat (Genesis 8:4), thereby gaining legitimate credit for saving them. Granted, the water wasn't the only thing at work in their salvation. God’s mercy and grace, the ark, and Noah’s obedience were all involved, as well. The water didn’t save alone--it was one of several agents. And yet, undeniably, it was involved in their salvation, for the Holy Spirit indicated through Peter that eight souls were “saved through water.”

But now to the hard part. “Hard,” I say, because it contradicts popular opinion, and that’s often hard for us...especially when it comes to religion. Right after revealing to us that eight souls were “saved through water,” Peter then writes, “There is also an antitype which now saves us--baptism...” (1 Peter 3:21). After discussing the means of Noah’s physical salvation, Peter affirms the means of our spiritual salvation. And, contrary to popular belief, he says baptism is involved.

BUT HE DOESN'T MEAN WATER BAPTISM DOES HE?

He must mean water baptism. Context (along with other New Testament teaching) demands it. Let’s consider the passage in greater detail.

What is an “antitype”?

This question arises from Peter’s use of the term in 1 Peter 3:21 (NKJV). “Antitype,” means “counterpart,” or “a thing resembling another.” Peter is saying that baptism resembles the flood, and is a New Testament counterpart to that Old Testament event. How so? Well, it is sometimes argued that an invisible baptism with the Holy Spirit is what Peter is referring to, but water baptism more naturally fits. What biblical practice could resemble a sinful world submerged in water (Genesis 7:19-20) more than a sinful person submerged in water? (“baptism,” from the Greek word “baptisma,” refers to “an immersion, submersion.”) What’s more, the New Testament teaches that water baptism is the occasion at which sin is removed (Acts 2:38; 22:16), and we are regenerated (Titus 3:5). Could there be a clearer counterpart to the flood, which also removed wickedness and then regenerated the world (2 Peter 3:6-7)?

“not the removal of the filth of the flesh”
(1 Peter 3:21)

Peter’s next affirmation about this baptism further clarifies its identity. He writes that it is “not the removal of the filth of the flesh.” In other words, this submersion is not to be misconstrued as being just a bath, or perhaps a ceremonial washing (something with which the Jews to whom Peter was writing--“the Dispersion” of 1 Peter 1:1--would have been well-acquainted). This point of clarification is telling. Were the baptism under question a purely spiritual event, such explanation would hardly seem in order.

BAPTISM AND SALVATION

Though the above interpretation may disagree with common belief among many, it does harmonize with New Testament teaching concerning salvation. Receiving forgiveness of sins, receiving the Holy Spirit, and entering into Christ are all preceded by baptism (although not only by baptism--just as the flood waters did not work alone to save Noah and his family, neither does the water of baptism work alone. There must be genuine belief/faith (Mark 16:16), true repentance (Luke 13:3; Acts 2:38), and clear confession (Romans 10:9)--these, along with water baptism, lead to full salvation.) Consider the following passages:

Receiving Forgiveness of Sins

Acts 2:38- “Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins....”

Acts 22:16- “And now why are you waiting? Arise and be baptized, and wash away your sins....”

Note: John the Baptist, the forerunner of Jesus, preached a baptism with water for the remission of sins (Mark 1:4-5). Should it strike us as strange that the Savior would instruct His apostles in a similar practice?

Receiving the Holy Spirit

Matthew 3:16- “When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.”

Acts 2:38- “‘...be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.’”

Entering Into Christ

Romans 6:3- “Or do you not know that as many of us as were baptized into Christ Jesus...?”

Galatians 3:27- “For as many of you as were baptized into Christ have put on Christ.”

BUT ISN'T THIS TEACHING SALVATION BY WORKS?

Although this question is understandable, let the above verses first be considered in earnest. Clearly, baptism is connected to forgiveness of sins, without which there can be no certain relationship with God. Peter plainly states that baptism precedes reception of the Holy Spirit, just as it did with Jesus (Matthew 3:16). And, coming into Christ is clearly dependent upon being baptized. Whatever questions we may have, we must not pit them, or their supposed implications, against understandable Scripture. Questions should be asked in light of Scripture, not in spite of it.

But to the question directly. No, this understanding of Scripture does not teach salvation by works. Such a doctrine would, of course, be quite opposed to New Testament teaching (Ephesians 2:8-9). What this understanding does acknowledge and affirm, however, is that God can and does call us to act in order to receive--as opposed to earn--His grace. And lest this be misunderstood, or dismissed off-hand, let us consider the Lord’s practice while He walked the earth.

Jesus told the ten lepers, “‘Go, show yourselves to the priests.’” “And so it was,” we read, “that as they went, they were cleansed” (Luke 17:14). Did these men receive cleansing by works? Certainly not! Walking hardly cures leprosy. Was their healing a gift from God? Certainly it was! Yet, would they have received cleansing had they not acted? It seems unlikely--“‘But why do you call Me ‘Lord, Lord,’ and do not do the things which I say?’” (Luke 6:46).

Jesus commanded the blind man, “‘Go, wash in the pool of Siloam.’” “And so,” we read, “he went and washed, and came back seeing” (John 9:7). Did this man receive his sight by works? Who would dare affirm such a thing? Was his healing a gift from God? There can be no doubt. And, yet, the Lord put a condition on His grace. The Lord wanted the man to do something--a disturbing doctrine to many religious people, but a common doctrine in the Bible (e.g. Exodus 14:13-16; 2 Kings 5:10; Philippians 2:12-13). And, what this newly-seeing man told those who questioned him could almost be the words of a newly-baptized believer: “‘...I went and washed (compare Titus 3:5), and I received...’” (John 9:11).

God offers the gift of salvation to humanity, contingent only on submissive obedience to His commands: to believe, repent, confess, and be baptized. This does not demean His grace, nor deny that salvation is a gift--after all, since when does telling a child to pick up and unwrap a gift change the fact that it is a gift? By way of another analogy: were a man to offer you a briefcase containing one million dollars, stating that the money would be yours if you would but reach out and take the briefcase, and you took him up on the offer, who would afterward assert you had tried to work for the money? No one. All would understand your act of reaching out and taking the briefcase as simple compliance with a simple condition--and a gracious one at that. So much for so little! So it is with God’s plan for salvation: “He who believes and is baptized (so little) will be saved (so much!)...” (Mark 16:16).