January 22, 2020

Just one mistake by Gary Rose




And I thought: This is the reason why I am glad that Christians are under the system of grace and not under one of law.(Rom.6:14) One mistake under law and you are guilty and deserve punishment. (Gal. 3:10) As human beings we are prone to err, so we are guilty of disobeying God from time to time. Hopefully, we do not make a habit of doing this, for this would be very dangerous to our eternal destiny. I love how the apostle John puts it in his first epistle:



1 John 1 ( English Majority Text Version )
 [5] And this is the message which we have heard from Him and we announce to you, that God is light and in Him there is no darkness at all.
  [6] If we claim to have fellowship with Him, and we are walking in the darkness, we are lying, and are not practicing the truth.
  [7] But if we are walking in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.
  [8] If we claim that we have no sin, we are deceiving ourselves, and the truth is not in us.
  [9] If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
  [10] If we claim that we have not sinned, we make Him a liar, and His word is not in us


When we sin, we must realize that we have sinned and confess this before God. It is often a difficult thing to do, but it must be done. Verse nine (above) begins with a little word – if. This conditional article is so important, for without acknowledgement of our errant thoughts or actions, how can we be forgiven? As I say these words, I think of the most spiritual people I have ever known; they have one thing in common- purity, for they would often say or do things that would reveal they were thinking about pleasing God. Paul comes to mind as the foremost of these; he said to Timothy in his first letter:   [15] Faithful is this word, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. (1 Tim 1:15 EMTV). If Paul, who penned 13 books of the New Testament could say something like this, perhaps it would be advisable for us to take a closer look at our own lives?

Yes, we all make mistakes; some quite small and others, well, a bit too obvious. The world will find fault at just one mistake, but a Christian’s worry is not so much as to what the world thinks, but rather- what will God think about my behavior? Lord, help us all do a special spiritual inventory of our lives and confess our sins; I promise – Jesus is listening!

Bible Reading for January 22 & 23 by Gary Rose



Bible Reading for January 22 & 23

World  English  Bible


Jan. 22
Genesis 22

Gen 22:1 It happened after these things, that God tested Abraham, and said to him, "Abraham!" He said, "Here I am."
Gen 22:2 He said, "Now take your son, your only son, whom you love, even Isaac, and go into the land of Moriah. Offer him there for a burnt offering on one of the mountains which I will tell you of."
Gen 22:3 Abraham rose early in the morning, and saddled his donkey, and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up, and went to the place of which God had told him.
Gen 22:4 On the third day Abraham lifted up his eyes, and saw the place far off.
Gen 22:5 Abraham said to his young men, "Stay here with the donkey. The boy and I will go yonder. We will worship, and come back to you."
Gen 22:6 Abraham took the wood of the burnt offering and laid it on Isaac his son. He took in his hand the fire and the knife. They both went together.
Gen 22:7 Isaac spoke to Abraham his father, and said, "My father?" He said, "Here I am, my son." He said, "Here is the fire and the wood, but where is the lamb for a burnt offering?"
Gen 22:8 Abraham said, "God will provide himself the lamb for a burnt offering, my son." So they both went together.
Gen 22:9 They came to the place which God had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood.
Gen 22:10 Abraham stretched forth his hand, and took the knife to kill his son.
Gen 22:11 The angel of Yahweh called to him out of the sky, and said, "Abraham, Abraham!" He said, "Here I am."
Gen 22:12 He said, "Don't lay your hand on the boy, neither do anything to him. For now I know that you fear God, seeing you have not withheld your son, your only son, from me."
Gen 22:13 Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son.
Gen 22:14 Abraham called the name of that place Yahweh Will Provide. As it is said to this day, "On Yahweh's mountain, it will be provided."
Gen 22:15 The angel of Yahweh called to Abraham a second time out of the sky,
Gen 22:16 and said, "I have sworn by myself, says Yahweh, because you have done this thing, and have not withheld your son, your only son,
Gen 22:17 that I will bless you greatly, and I will multiply your seed greatly like the stars of the heavens, and like the sand which is on the seashore. Your seed will possess the gate of his enemies.
Gen 22:18 In your seed will all the nations of the earth be blessed, because you have obeyed my voice."
Gen 22:19 So Abraham returned to his young men, and they rose up and went together to Beersheba. Abraham lived at Beersheba.
Gen 22:20 It happened after these things, that it was told Abraham, saying, "Behold, Milcah, she also has borne children to your brother Nahor:
Gen 22:21 Uz his firstborn, Buz his brother, Kemuel the father of Aram,
Gen 22:22 Chesed, Hazo, Pildash, Jidlaph, and Bethuel."
Gen 22:23 Bethuel became the father of Rebekah. These eight Milcah bore to Nahor, Abraham's brother.
Gen 22:24 His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah.

Jan. 23
Genesis 23

Gen 23:1 Sarah lived one hundred twenty-seven years. This was the length of Sarah's life.
Gen 23:2 Sarah died in Kiriath Arba (the same is Hebron), in the land of Canaan. Abraham came to mourn for Sarah, and to weep for her.
Gen 23:3 Abraham rose up from before his dead, and spoke to the children of Heth, saying,
Gen 23:4 "I am a stranger and a foreigner living with you. Give me a possession of a burying-place with you, that I may bury my dead out of my sight."
Gen 23:5 The children of Heth answered Abraham, saying to him,
Gen 23:6 "Hear us, my lord. You are a prince of God among us. Bury your dead in the best of our tombs. None of us will withhold from you his tomb. Bury your dead."
Gen 23:7 Abraham rose up, and bowed himself to the people of the land, even to the children of Heth.
Gen 23:8 He talked with them, saying, "If it be your mind that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar,
Gen 23:9 that he may give me the cave of Machpelah, which he has, which is in the end of his field. For the full price let him give it to me among you for a possession of a burying-place."
Gen 23:10 Now Ephron was sitting in the middle of the children of Heth. Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all who went in at the gate of his city, saying,
Gen 23:11 "No, my lord, hear me. I give you the field, and I give you the cave that is in it. In the presence of the children of my people I give it to you. Bury your dead."
Gen 23:12 Abraham bowed himself down before the people of the land.
Gen 23:13 He spoke to Ephron in the audience of the people of the land, saying, "But if you will, please hear me. I will give the price of the field. Take it from me, and I will bury my dead there."
Gen 23:14 Ephron answered Abraham, saying to him,
Gen 23:15 "My lord, listen to me. What is a piece of land worth four hundred shekels of silver between me and you? Therefore bury your dead."
Gen 23:16 Abraham listened to Ephron. Abraham weighed to Ephron the silver which he had named in the audience of the children of Heth, four hundred shekels of silver, according to the current merchants' standard.
Gen 23:17 So the field of Ephron, which was in Machpelah, which was before Mamre, the field, the cave which was in it, and all the trees that were in the field, that were in all of its borders, were deeded
Gen 23:18 to Abraham for a possession in the presence of the children of Heth, before all who went in at the gate of his city.
Gen 23:19 After this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre (that is, Hebron), in the land of Canaan.
Gen 23:20 The field, and the cave that is in it, were deeded to Abraham for a possession of a burying place by the children of Heth.

Jan. 21, 22

Matthew 11

Mat 11:1 It happened that when Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities.
Mat 11:2 Now when John heard in the prison the works of Christ, he sent two of his disciples
Mat 11:3 and said to him, "Are you he who comes, or should we look for another?"
Mat 11:4 Jesus answered them, "Go and tell John the things which you hear and see:
Mat 11:5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.
Mat 11:6 Blessed is he who finds no occasion for stumbling in me."
Mat 11:7 As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind?
Mat 11:8 But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses.
Mat 11:9 But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet.
Mat 11:10 For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.'
Mat 11:11 Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he.
Mat 11:12 From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.
Mat 11:13 For all the prophets and the law prophesied until John.
Mat 11:14 If you are willing to receive it, this is Elijah, who is to come.
Mat 11:15 He who has ears to hear, let him hear.
Mat 11:16 "But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions
Mat 11:17 and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.'
Mat 11:18 For John came neither eating nor drinking, and they say, 'He has a demon.'
Mat 11:19 The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children."
Mat 11:20 Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent.
Mat 11:21 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.
Mat 11:22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
Mat 11:23 You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day.
Mat 11:24 But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you."
Mat 11:25 At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
Mat 11:26 Yes, Father, for so it was well-pleasing in your sight.
Mat 11:27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
Mat 11:28 "Come to me, all you who labor and are heavily burdened, and I will give you rest.
Mat 11:29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart; and you will find rest for your souls.
Mat 11:30 For my yoke is easy, and my burden is light."


Jan. 23, 24
Matthew 12

Mat 12:1 At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat.
Mat 12:2 But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath."
Mat 12:3 But he said to them, "Haven't you read what David did, when he was hungry, and those who were with him;
Mat 12:4 how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests?
Mat 12:5 Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless?
Mat 12:6 But I tell you that one greater than the temple is here.
Mat 12:7 But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless.
Mat 12:8 For the Son of Man is Lord of the Sabbath."
Mat 12:9 He departed there, and went into their synagogue.
Mat 12:10 And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him.
Mat 12:11 He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out?
Mat 12:12 Of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day."
Mat 12:13 Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other.
Mat 12:14 But the Pharisees went out, and conspired against him, how they might destroy him.
Mat 12:15 Jesus, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all,
Mat 12:16 and commanded them that they should not make him known:
Mat 12:17 that it might be fulfilled which was spoken through Isaiah the prophet, saying,
Mat 12:18 "Behold, my servant whom I have chosen; my beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the nations.
Mat 12:19 He will not strive, nor shout; neither will anyone hear his voice in the streets.
Mat 12:20 He won't break a bruised reed. He won't quench a smoking flax, until he leads justice to victory.
Mat 12:21 In his name, the nations will hope."
Mat 12:22 Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw.
Mat 12:23 All the multitudes were amazed, and said, "Can this be the son of David?"
Mat 12:24 But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons."
Mat 12:25 Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.
Mat 12:26 If Satan casts out Satan, he is divided against himself. How then will his kingdom stand?
Mat 12:27 If I by Beelzebul cast out demons, by whom do your children cast them out? Therefore they will be your judges.
Mat 12:28 But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you.
Mat 12:29 Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house.
Mat 12:30 "He who is not with me is against me, and he who doesn't gather with me, scatters.
Mat 12:31 Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.
Mat 12:32 Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age, nor in that which is to come.
Mat 12:33 "Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit.
Mat 12:34 You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks.
Mat 12:35 The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things.
Mat 12:36 I tell you that every idle word that men speak, they will give account of it in the day of judgment.
Mat 12:37 For by your words you will be justified, and by your words you will be condemned."
Mat 12:38 Then certain of the scribes and Pharisees answered, "Teacher, we want to see a sign from you."
Mat 12:39 But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet.
Mat 12:40 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth.
Mat 12:41 The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here.
Mat 12:42 The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.
Mat 12:43 But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it.
Mat 12:44 Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order.
Mat 12:45 Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation."
Mat 12:46 While he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him.
Mat 12:47 One said to him, "Behold, your mother and your brothers stand outside, seeking to speak to you."
Mat 12:48 But he answered him who spoke to him, "Who is my mother? Who are my brothers?"
Mat 12:49 He stretched out his hand towards his disciples, and said, "Behold, my mother and my brothers!
Mat 12:50 For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother." 

A Soft Answer by B. Johnson



A Soft Answer

“A soft answer turneth away wrath:but grievous words stir up anger” (Pro 15:1).

A soft answer is not necessarily a weak answer. “By long forbearing is a prince persuaded, and a soft tongue breaketh the bone” (Pro 25:15).
The soft answer seeks to cover transgression in order to seek love. “He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends” (Pro 17:9).
We should not love strife. “He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction” (Pro 17:19).
We should always be seeking peace, not trouble. “It is an honour for a man to cease from strife: but every fool will be meddling” (Pro 20:3).
King David was a man after God’s own heart - a man who was able to fight but longed for peace. “My soul hath long dwelt with him that hateth peace. I am for peace: but when I speak, they are for war” (Ps 120:6-7).
There are times when there can be no peace - especially with false teachers. “To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you” (Gal 2:5).
It is always necessary to contend for the faith of God. “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 3).
However, as much as possible, we should live at peace with every man and remember that the fear of the Lord (Ps 34:11) is always to seek peace with God. “Depart from evil, and do good; seek peace, and pursue it” (Ps 34:14).
Beth Johnson
The Scripture quotations in this article are from
The King James Version.

Published in The Old Paths Archive
(http://www.oldpaths.com)

NEW KING JAMES VERSION VERSUS THE LIVING BIBLE - PARAPHRASED BY STEVE FINNELL



NEW KING JAMES VERSION VERSUS THE LIVING BIBLE - PARAPHRASED  BY STEVE FINNELL


Is it possible to read TLB-Paraphrased and still get to heaven? Is it imperative to read a word for word translation like the NKJV in order to understand the gospel plan of salvation? Let us reason together.

TLB John 3:16 For God loved the world so much that he gave his only Son so that anyone who believes in him shall not perish but have eternal life.

NKJV John 3:16 "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

Looks the same to me.

TLB Acts 2:38 And Peter replied. "Each one of you must turn from sin, return to God, and be baptized in the name of Jesus Christ for the forgiveness of your sins; then you also shall receive this gift, the Holy Spirit.

NKJV Acts 2:38 The Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

Equivalent meanings could not be more apparent.

TLB Romans 10:9 For if you tell others with your own mouth that Jesus Christ is your Lord, and believe in your own heart that God has raised him from the dead, you will be saved.

NKJV Romans 10:9 that if you confess with your mouth the Lord Jesus and believe in your heart that God raised Him from the dead, you will be saved.

These translations are telling the same gospel story.

TLB Mark 16:16 Those who believe and are baptized will be saved . But those who refuse to believe will be condemned.

NKJV Mark 16:16 "He who believes and is baptized will be saved, but he who does not believe will be condemned.

The TLB and NKJV say the same thing, if you believe and are immersed in water you will be saved.


Men today are not lost and on their way to hell because they are reading the wrong translation of the Bible; they are lost because the reject the clear meaning of the gospel terms of pardon in the translation of their choice.

The gospel plan of salvation is simple. FAITH, REPENTANCE, CONFESSION AND IMMERSION IN WATER (BAPTISM). 

DOES ANY OF THIS MATTER? (1) by Jim McGuiggan



DOES ANY OF THIS MATTER? (1)

Do you sometimes think you could have lived your life without sinning? Whenever it first happened that you sinned, why do you think you did? Do you ever think that Adam and Eve were the only ones to get a clear shot at not sinning? Do you ever think that it’s somehow unfair if God judged us as if we were Adam and Eve if Adam and Eve had a better shot as living sinlessly than we their descendants do?
Do people who have been raised in a loving and wise home and who have plenty of the fine things that make life pleasing—do they have an advantage over the oppressed who live in unchanging squalor, an advantage to live without bitterness or resentment and in cheerfulness; do they have an advantage to live uprightly? If so, does God know that? Does that shape His view in the area of judging people?
Do people who have been privileged to have a deeper understanding about God’s sense of what is righteous and what is evil—do they have an advantage when it comes to fighting against unrighteousness within them? Do people who have been privileged to know that God loves them and seeks to enrich their lives in all the lovely ways that life can be enriched; do they have a moral/spiritual advantage over those who are destitute of such wondrous truth? Does living in a setting filled with encouragement to living nobly and having a network of friends who embody that kind of living give people an edge—does it give them an advantage over those who live where corruption, intimidation and godlessness reign?
When we see a boy or a girl raised in a godly, loving and wise home and richly blessed with the social and economic blessings that make life comfortable—are we (at least) surprised or perhaps shocked if they turn out to be very wicked? Why is that?
When we see a young man or woman raised by corrupt and brutal parents in a ghetto of violence and filth—when we see such a one become a person of moral beauty and uprightness are we happily astonished? Why is that?
Does God see that? Is He astonished? (If Jesus is the self-revelation of God as a human, does His astonishment at the warm faith and trust of the centurion in Luke 7 say anything about God? What does it imply that Jesus was astonished?)
1. Does any of the above make any difference to anything?2. Does it come down to this: Some of us are “lucky” to be born in the right place to the right people in the right set of circumstances in the right age and others are “unlucky” not to be?
3. Should we conclude that all the “unlucky” will be eternally punished but some more than others? If we conclude that are we not faced with perplexity and does good or bad “luck” determine the destiny of the vast majority of the human family in all ages?
4. Should we simply dismiss all such questions and say, something like, “We don’t need to trouble ourselves with such questions. God will do what’s right at the final judgment.”?
5. If we do that, have we any gospel truth to announce about the “unlucky” majority of the powerless of the ages?

"Be Not Unequally Yoked" by Dave Miller, Ph.D.





"Be Not Unequally Yoked"

by Dave Miller, Ph.D.


Paul admonished the Corinthian Christians, “Be not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?” (2 Corinthians 6:14). This statement often has been applied to the question of marriage, with the subsequent conclusion that Christians are commanded not to marry non-Christians. However, this interpretation creates several problems.
First, marriage is not under discussion in the context. Great care must be taken to avoid misapplying the principles taught in a given passage. The application of a passage must be accurate. For example, to apply the injunction “taste not” (Colossians 2:21) to eating chocolate would be a misapplication on two counts. First, it assumes that chocolate is included in the category of substances being forbidden in the context. Second, it fails to perceive the fact that “taste not” was what the opponents of Paul were enjoining. They were wrong in their making of a law that God had not made. Likewise, the prohibition of not being unequally yoked would have to be demonstrated to apply to marriage.
Second, if forming a marriage between a Christian and non-Christian is being forbidden, the only way to repent of such an action would be to sever the marriage. The only way to repent of an illicit relationship is to terminate the relationship (cf. Ezra 10:11; Mark 6:18; 1 Corinthians 6:9-11). Paul explicitly stated in the context to “come out from among them, and be ye separate” (2 Corinthians 6:17). But this inevitable conclusion would contradict Matthew 19:9, where Jesus stated that there is one and only one grounds for divorce, i.e., fornication—not marriage to a non-Christian.
Third, if marriage to a non-Christian is forbidden, then non-Christians sin when they marry each other. The non-Christian who marries another non-Christian is guilty of not marrying a Christian.
Fourth, if the Christian sins when he marries a non-Christian, what about that non-Christian whom the Christian marries? That non-Christian would not be sinning since he/she is marrying a Christian. Hence, the very action that is sin for one (the Christian) is righteous and proper for the other (non-Christian)!
Fifth, such an interpretation of 2 Corinthians 6:14 implies that marriage is a “Christian” institution. Yet the marriage relationship was formed by God at Creation thousands of years before Christianity was introduced onto the planet (Genesis 2:24). God’s marriage laws apply equally to all people in all periods of Bible history. No one prior to the cross of Christ married a Christian! Yet marriages contracted prior to Christianity were valid if contracted in harmony with God’s marriage laws (i.e., in accordance with Genesis 1:27, 2:24, Matthew 19:3-12, Romans 7:1-3, and 1 Corinthians 7:1-40).
All persons who choose to be married are required by God to “marry in the Lord” (1 Corinthians 7:39). That is, one must marry in harmony with God’s laws, even as children are to obey their parents “in the Lord” (Ephesians 6:1), i.e., compliant with parental instructions that are in harmony the will of Christ. Marriage of a Christian to a non-Christian may well be fraught with peril. It may be at times inexpedient, unwise, or extremely dangerous spiritually. However, the Bible does not teach that it is sinful.
So what does this passage mean? It means that Christians should not contract any social arrangement (e.g., business) with another that would require the Christian to violate God's law. For example, suppose you form a business partnership with a non-Christian by opening a restaurant. Afterwards, you learn that your partner intends to serve alcohol and sell cigarettes to customers. Or perhaps you find that he is cheating customers by overcharging them. Or you discover that he is not reporting profits to the IRS. In each of these cases, you as a Christian would find yourself in an "unequal yoke," i.e., a relationship that would necessarily involve you in wrong doing. What should the Christian do in such a case? "Come out from among them," i.e., sever the business partnership.

"Believing" in John 3:16 by Eric Lyons, M.Min.


Several years ago I asked a gentleman if he would be interested in a personal Bible study. He responded to my question by asserting that he knew John 3:16 very well and that John 3:16 was all the Bible he needed. He seemed confident that he was saved by Jesus because he “believed” in Jesus. I have received this same basic response from various individuals through the years. They have read or heard the beautiful, awe-inspiring, truthful words of John 3:16, perhaps many times. And they seem convinced that, since they acknowledge (or mentally accept the factuality of) the existence of Jesus as the Son of God, then they are saved from their sins and will receive eternal life at the end of time. Enough said. Case closed. That’s it: “God is a loving God. And since I ‘believe’ in Jesus, I’m not going to perish, but will receive eternal life.”

AN AWE-INSPIRING VERSE…BUT GOD GAVE US MORE THAN ONE

John 3:16 has undoubtedly been a favorite verse of millions of Christians through the centuries—and rightly so! It is a tremendous statement from our omnibenevolent God. John 3:16 beautifully encapsulates the theme of the entire Bible: God loved humanity (His willfully wayward offspring) so much that He gave the greatest gift He could possibly give, and the only gift that has the power to save man from sin—the perfect sacrifice, the Son of God—and anyone who believes in Him will be saved from punishment and will receive eternal life.
I love John 3:16. It is from the mind of God. It is true. And it is a great summary of the Gospel of Christ. But it is not the only verse God gave to man. It is not the only verse the Holy Spirit inspired man to write. It is not the only soul-saving truth that Jesus ever uttered or that John ever wrote.1 The psalmist proclaimed: “The entirety of Your word is truth, and every one of your righteous judgments endures forever” (119:160). Paul wrote that “all Scripture is given by inspiration of God” (2 Timothy 3:16). Jesus said that the Spirit of truth would guide the apostles “into all truth” (John 16:13), which they subsequently preached and penned (Ephesians 3:1-5). Paul declared “the whole counsel of God” (Acts 20:27). Both Moses and John warned about adding to or taking away from God’s Word (Deuteronomy 4:2; 12:32;2 Revelation 22:18-19). When a person emphasizes only one sentence of Scripture to the exclusion of all others, he is, in essence, disrespecting and rejecting everything else that God revealed for man’s eternal benefit, including many truths that help to interpret other divine statements correctly.
What father is pleased with his son who listens only to 1% of what he says? What teacher will pass a student who completes only 1% of the assigned readings? What employer will tolerate workers content with knowing only 1% of what they need to know—even if that 1% included the most fundamental knowledge of the business?
If John 3:16 were “enough,” why did Jesus teach so much more? Why did John write so much more (in the Gospel of John, as well as 1, 2, and 3 John, and Revelation)? And if the Holy Spirit was content with man only knowing John 3:16, why did He inspire men to pen thousands of other eternally beneficial statements (2 Peter 1:20-21)? Both logic and the Bible demand more than a “one-verse Christian.”

THE FOLLY OF ONE-WORD AND ONE-VERSE INTERPRETATIONS

One Word…Without Context?

Whether you consult an English dictionary or a Greek lexicon, most words have more than one meaning, and some words have a plethora of meanings.3 In fact, according to Guinness World Records, “The word with the most meanings in English is the verb ‘set’, with 430 senses listed in the Second Edition of the Oxford English Dictionary… The word commands the longest entry in the dictionary at 60,000 words.”4 Some words can function as both a noun and a verb, depending on how they are used within a given context.5 Other words can be used as almost total opposites. For example, the word “overlook” can mean “to inspect,” or it can mean “to ignore.”6 The only way to understand words correctly is to understand them in their context.
This fundamental truth of interpretation certainly applies to Scripture. Even very basic words, which the Bible writers used hundreds or thousands of times, must be carefully considered. The English verb “know”7 (from the Hebrew yada and the Greek ginosko) is found well over 1,000 times in the New King James Version. Many times it is used in the sense of merely being aware of something or someone. At other times, it is used in the more intensified sense of being very informed about, and even experienced.8 Sometimes it is even used to refer to sexual relations (Genesis 4:17; Matthew 1:25). One simply cannot know what “know” means without context. “One-word interpretations”9 (with all due respect) are ignorant and dangerous.

One Verse…Without Context?

“Judge not, that you be not judged.” “I can do all things through Christ Who strengthens me.” “Ask, and it will be given to you.” What do these verses10 actually mean? Are we never to make judgments?11 Can Christians expect to be so strong that we can lift 10 tons of weight if we so desired (for whatever reason)? Should we actually expect to receive anything that we desire from our “genie” in heaven?12 The simple fact is, truly understanding one verse of Scripture to the exclusion of all others is as futile and perilous as thinking we can understand a single word without any context. This is certainly true of John 3:16.
Indeed, John wrote “that whoever believes in Him [Jesus] should not perish but have eternal life.” But what does it mean to “believe” in Jesus? That’s easy, right? Everyone knows what it means to “believe in” something or someone. And if not, a person can quickly consult a dictionary and discover that believing can mean merely “to consider to be true or honest,” or “to hold as an opinion,” or to “suppose” or “think.”13 These are some of the leading modern definitions and common usages of the English word “believe.” Thus, many conclude, without further knowledge of the Scriptures, or without giving further thought even to other definitions of the modern English term “believe,”14 that all a person must do to receive eternal life is simply to “consider,” “suppose,” or “think” that Jesus is the Son of God.

“BELIEVING” AND THE PURPOSE OF THE GOSPEL OF JOHN

We certainly do not want to diminish the necessity and eternal importance of a sinner learning about Jesus and moving from (a) not knowing anything about Him, to (b) coming to understand and accept the evidence for His divinity. A sinner simply cannot be saved by the perfectly just and holy God without “considering” the sinless, loving, sacrificial Savior15—“The Lamb of God Who takes away the sin of the world” (John 1:29). Over the last 2,000 years, billions of people have tragically dismissed the fact-based, soul-saving Gospel of Christ. Yet John affirms that Jesus is “God,” “the word,” “the lamb,” “the bread of life,” “the light of the world,” “the door,” “the good shepherd,” “the resurrection and the life,” “the way, the truth, and the life,” “the true vine,” and “the Christ, the Son of God.”16
John doesn’t merely suggest that Jesus is divine, he writes for the stated purpose of proving such. “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:30-31). John arranged his account of the Good News around seven of Jesus’ miracles,17 including His walking on water, healing of a man born blind, and raising Lazarus from the dead. Jesus performed miracles (and John recorded them) in order to prove that Jesus was (and is) the Son of God. In response to a group of Jews who inquired about whether or not He was the Christ, Jesus replied,
I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me…. If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him (John 10:25,37-38).
On another occasion Jesus defended His deity, saying, “[T]he works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me” (John 5:36). While on Earth, Jesus was “attested by God…with miracles and wonders and signs which God performed through Him” (Acts 2:22, NASB). As would be expected from the One Who claimed to be God incarnate (John 1:1-3,14; 10:30), Scripture records (and John especially so) that Jesus performed miracles throughout His ministry in an effort to provide sufficient proof of His divine message andnature.
For any of the billions of atheists, agnostics, skeptics, Jews, and Muslims around the world to be saved from their sins, they must first listen to and learn of (John 6:45) the powerful defense (apologia) John penned—that “Jesus is the Christ, the Son of God” (20:31). “He who has ears to hear, let him hear!” (Matthew 13:9). But not just “hear,” let him “believe.” But what does it mean to “believe”?

LET THE BIBLE EXPLAIN “BELIEVING”

What do you think it means “to believe”? In one very real sense, it doesn’t matter what you or I think; it only matters what God says and what God means. The actual, true explanation of the text is ultimately all that matters. If there is a right interpretation, then that particular, correct explanation should be the only interpretation we seek. And such a correct understanding is far from hopeless. Similar to most everyday conversations we have with family members, coworkers, classmates, and clerks, where we generally easily understand what the words in conversations mean, we can properly understand the words of Scripture (especially as we diligently and carefully interpret them). But again, we must allow Scripture to interpret itself (as much as possible) and not be deceived by our own preferences and preconceived ideas.
Like most words, the noun “faith”/“belief” (from the Greek pistis) and the verb “to believe” (from the Greek pisteuo) are used in Scripture in different senses. The words “believe” and “not believe” can certainly refer merely to acknowledging something as being true (evident) or untrue. In Romans 14:2, in a discussion about liberty and matters of opinion, Paul referred to one who “believes he may eat all things.” This particular “faith” or “belief” was an understanding of the fact that Christians are not bound by the dietary laws of the Old Testament. The apostle John detailed the Pharisees’ interrogation of the blind man whom Jesus healed and noted that “the Jews did not believe concerning him…until they called the parents” (John 9:18). These interrogators did not think or consider that he was telling the truth or that the thing was possible. Recall that when Saul went to Jerusalem after becoming a Christian and “tried to join the disciples” that “they were all afraid of him, and did not believe that he was a disciple” (Acts 9:26). These individuals did not think that such a prominent persecutor of Christians had actually become a Christian.
James 2:19 provides perhaps the clearest example of the need to carefully consider the terms “belief” (pistis) and “believe” (pisteuo), and not to assume that a real, saving “belief” in Jesus is merely an “understanding” or “acknowledgment” of Him. James wrote: “You believe that there is one God. You do well. Even the demons believe—and tremble!” Notice that James parallels the “belief” of demons with the “faith” of some “believers.” Individuals who acknowledge the fact that “there is one God…do well,” since such recognition is the most foundational pillar of Christianity.18 However, the mere intellectual recognition of the existence of the one true God is an insufficient faith. (A “faith alone” type of “faith” will not save.) Mark records one unclean spirit that even confessed that Jesus was “the Holy One of God” (Mark 1:24). Indeed, he acknowledged the truth about Jesus. He had a type of “faith,” but certainly not saving faith. Therefore, as James effectively argued, any person who assents to the existence of God and Jesus “believes” in one respect—but only in the sense that “demons believe.” Yet demons are not saved. Thus, it logically follows, neither are those who “merely believe” (i.e., “consider” or “think”) that Jesus is the Son of God.
Recall also that many of the rulers of the Jews “believed” in Jesus, “but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God” (John 12:42-43). Did these men “believe”? In one sense, yes: they considered Jesus to be the Messiah. But did they have a real, God-approved, saving faith? Surely not, since Jesus had earlier asked, “How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?” (John 5:44). “Believers” who prefer the approval and praise of men are showboating charlatans, not faithful believers in Christ (Matthew 23:5; 6:1-4). A “belief” in Jesus that is not confessed is a shallow, shameful “faith,” not the commendable faith of the saved.19

ALLOW JOHN CHAPTER 3 TO EXPLAIN “BELIEVING” IN JOHN 3:16

If a man says “Shoot!” is he using the word as an imperative statement (a command) or as a frustrated exclamation? If we discover that it is a command, what does he mean? Does he mean to shoot a gun, or shoot heroin, or shoot a ball? And even if we discover that the command is more specific: “Shoot the ball!” does that mean to shoot a basketball, a soccer ball, or a billiard ball? If the statement is still more specific, “Shoot the ball toward the correct goal,” we still do not know if the instruction has to do with a basketball or a soccer ball. Without more information, without context, we simply cannot know.
Twentieth-century American author and children’s book illustrator John McCloskey once stated, “I know you believe you understand what you think I said, but I’m not sure you realize that what you heard is not what I meant.”20 Many make the assumption that God always means what they think He means rather than what He said (and explained) He meant. In particular, it seems many people within Christendom consider the “believing” of John 3:16 that saves man from his sins is a mere acceptance of the fact that Jesus is the Son of God and “my personal Savior.” Yet, without more information than is provided in this one sentence, and especially without context, a person simply cannot know for sure.
The best place to begin to ensure we have a more thorough and proper understanding of the term “believe” in John 3:16 is John 3. The 36 verses in this chapter can be read in three minutes, and yet the deep, life-changing, soul-stirring truths found therein can be meditated upon for a lifetime.

John 3:14-15

In the immediate, previous statement to John 3:16, Jesus referred back to a moment in Israelite history when God punished the ungrateful, complaining Israelites with venomous snakes (Numbers 21). After many died from being bitten by the serpents, the people of Israel confessed their sins and asked Moses to pray to God and intercede on their behalf. “Then the Lord said to Moses, ‘Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.’ So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived” (Numbers 21:8-9).
Jesus compared Moses lifting up the bronze serpent in Number 21 with the Son of Man being “lifted up,” adding that “whoever believes in Him may have eternal life” (John 3:14-15, ESV). Carefully consider that the afflicted Israelites in Number 21 could learn of the critically important, life-saving truth of the bronze serpent and yet still not be healed. They could even “believe” (in the sense of mentally assenting to the truth) that if they looked upon the bronze serpent they could be healed, and yet stillnot be healed. Unless they believed in a deeper sense, and (a) actually left the comfort of their tent dwelling, (b) walked (or were carried) through (at least a portion of) the vast camp (which was comprised of hundreds of thousands of Israelites—cf. Numbers 1:46), (c) opened their eyes, and (d) looked in the direction of and literally upon the bronze serpent, they would not be physically healed by the Great Healer of their deadly condition.
Similarly, anyone who is spiritually “dead in trespasses and sins” (Ephesians 2:1) and who is “without Christ” (2:12), must look upon the Son of Man and “believe” in Him. This “belief” is no more a mere mental acknowledgment of Jesus being the only answer to the sin problem, than it was for the Israelites to acknowledge and genuinely believe that the bronze serpent was the answer to their deadly physical disorder. God is the Healer, but He only heals those who faithfully follow His approved prescription.

John 3:5

Interestingly, in this same conversation with Nicodemus, only 10 brief verses earlier, Jesus stated, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). Notice that Jesus required something of those who desire entrance into the soul-saving, spiritual kingdom of God (cf. Matthew 25:34): they had to be born again—of water and the Spirit. Jesus doesn’t say that one merely mentally “believes” an important truth for entrance into God’s kingdom. He certainly doesn’t say to repeat “the sinner’s prayer” for entrance into the kingdom of heaven. Jesus stresses a serious requirement: “unless” one follow His directions, “he cannot enter the kingdom of God.”
So what does it mean to be “born of water and the Spirit”? Perhaps the better question to ask is, “Did God give us any indicators in Scripture to further explain Jesus’ instructions to Nicodemus?” Could it be that the inspired apostle John was referring to water baptism? He previously noted three times that John the baptizer immersed sinners in water (John 1:26,31,33) as he preached about the coming Kingdom (Matthew 3:2). John highlighted the fact that, after Jesus’ conversation with Nicodemus in John 3:1-21, Jesus and His disciples went to Judea and “baptized” (3:22). John then immediately referenced John the baptizer again, this time noting that he was “baptizing in Aenon near Salim, because there was much water there” (3:23). Finally, John the apostle remarked at the very beginning of the next chapter that “Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples)” (4:1-2). Given the fact that so many Jews in Jerusalem and in “all the land of Judea” were being baptized by John the baptizer (Mark 1:5), as well as Jesus’ disciples (John 4:26), and considering the apostle John’s frequent mention of immersion in water, not to mention the dozens of times that water baptism is mentioned elsewhere in the New Testament, doesn’t it make sense that Jesus was referring to water baptism in John 3:5? What other action in the New Testament involving water is associated with entering the Kingdom of God?
Paul indicated that Christians have been sanctified and cleansed “with the washing of water by the word” (Ephesians 5:26). He also taught that “by one Spirit we were all baptized into one body” (1 Corinthians 12:13). Peter noted that we have been “born again, not of corruptible seed but incorruptible, through the word of God” (1 Peter 1:23). James wrote that God “begat” (KJV) or “brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures” (1:18). And Jesus said we must be “born of water and the spirit” (John 3:5). It seems biblically consistent to conclude that the Holy Spirit’s divine “seed” (i.e., His Word/Gospel—Luke 8:11) is planted into the minds of men and works powerfully in their hearts to produce a life-changing understanding of Christ, as well as his own life, which leads to immersion in water in order to enter God’s kingdom.
Still, even if a person concludes that he simply does not understand Jesus’ statement to Nicodemus, he surely must admit that Jesus’ instructions in John 3:5 do not harmonize well with the shallow, life-unaltering, mere acknowledgement-like view of “belief” in John 3:16.

John 3:36

In the final verse of the chapter, John makes a very revealing contrast that helps to elucidate further the saving-faith of John 3:16. Unfortunately, the specific contrast is unclear in some versions. For example, the NKJV reads: “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him” (John 3:36). The KJV likewise contrasts “believing” with “not believing.” The underlying Greek terms, however, are actually different. John did not contrast pisteuo and ouk pisteuo—“believing” and “not believing” (cf. John 9:18). Instead, John actually contrasted pisteuo and apeitheo—one who “believes” in Jesus with the person who “does not obey” Him (ESV, ASV, NASB, RSV). Thus, to really “believe” in Jesus is to fully submit to Him—to obey Him. The Greek lexicographer Joseph Thayer appropriately commented on the verb pisteuo (“to believe”) and explained that when it is used “especially of the faith by which a man embraces Jesus” it means “a conviction, full of joyful trust, that Jesus is the Messiah—the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ.”21
The apostle Peter similarly contrasted the “believing” with the “disobedient,” saying, “This precious value, then, is for you who believe (pisteuo). But for those who disbelieve (apisteo), ‘The stone which the builders rejected, this became the very corner stone,’ and, ‘A stone of stumbling and a rock of offense;’ for they stumble because they are disobedient (apeitheo) to the word, and to this doom they were appointed” (1 Peter 2:7-8, NASB). The Hebrews writer also used these terms (or derivatives thereof) in an enlightening manner when explaining that the Israelites were not allowed into the Promised Land because they “did not obey” (3:18; apeitheo). Yet the next verse states: “So we see that they could not enter in because of unbelief” (3:19; apistia). And then six verses later, in Hebrews 4:6, the writer declared that they “did not enter because of disobedience” (apeitheia). When the Bible is allowed to explain itself (both in John 3 and elsewhere),22 we learn that a real, trusting, saving faith in God is an obedient faith.23

John 3:18-21

A fourth indicator in John 3 that “believing” and “obeying” are closely linked (and that a mere internal conviction is not intended) is found in verses 18-21:
He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.
He who does “not believe” in Jesus loves the darkness and practices evil and does not follow the light. He who really “believes,” on the other hand, “does the truth” and so “comes to the light, that his deeds may be clearly seen, that they have been done in God.” Elsewhere the apostle John wrote: “Now by this we know that we know Him, if we keep His commandments. He who says, ‘I know Him [God],’ and does not keep His commandments, is a liar, and the truth is not in him” (1 John 2:4).
The irrationality of the position that a person is saved from his sins by “faith alone” (apart from any act of obedience) is apparent in the fact that God commands man to believe in Him. And thus to believe in God is to be obedient to a command of God. As John wrote in 1 John 3:23: “And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment.” So, to not believe is to disobey God, and to believe is to obey. In fact, Jesus stated in John 6:29, to “believe in Him whom He sent” is “the work of God.”24

A CRITICAL FIGURE OF SPEECH TO CONSIDER

If Bible students fail to recognize the inspired writers’ use of various figures of speech, it will be impossible to correctly understand many sections of Scripture. Just as English-speaking Americans are expected to properly interpret metaphors (“Life is a rollercoaster”), sarcasm (“You don’t say”), and hyperbolic expressions (“I’m so hungry I could eat a horse”), Bible students must also be aware that Scripture contains many figures of speech—“They’re everywhere!”25
One common figure of speech (which has a not-so-common name) is known as synecdoche: where a part is put for the whole, or the whole for the part. A person showing off his car might say, “Check out my wheels.” “Wheels” are relatively small parts of the car yet the term is used to refer to the entire car. A military leader might refer to how many “boots they have on the ground,” when he is actually emphasizing the soldiers in the boots.
Bible writers also used synecdoche. For example, to “break bread” was a common, ancient synecdoche where “bread” (“a part”) was put for all of the food and drink that would be consumed at a common meal (“the whole”).26 After the establishment of the Church, “the breaking of bread” also came to stand for the entirety of the Lord’s Supper (where consumption of both the unleavened bread and the fruit of the vine is actually meant—Acts 2:42; 20:7).
So what does all of this have to do with “believing”? Simply that the verb “believe” and the nouns “belief” and “believer” are often used as synecdoches. A real, saving faith certainly begins with the critically important step of coming to “to consider” or “to think” (i.e., “to believe”)27 Jesus is truly the Son of God, but a biblical, God-approved complete “belief” in Jesus means so much more than merely coming to the mental conclusion that Jesus is the Divine Savior. A biblical believer confesses His belief in Jesus (Romans 10:9-10; 1 John 4:15). He repents of His sins (Luke 13:3; Acts 2:38; 22:16). He is baptized into Christ (John 3:5; Acts 2:38; 22:16). A real believer “obeys”—both on his way to becoming a complete “believer” (i.e., a Christian) and after he becomes a child of God (John 3:36; Hebrews 5:9; 11:6; 1 John 2:3-5; 5:1-5; Revelation 2:10). Though all these elements are involved in faithfully following Jesus, true followers of Christ are often referred to as just “believers.”
When thousands of non-Christians in Acts 2 heard the Gospel preached by the apostles and were “cut to the heart,” they asked, “Men and brethren, what shall we do?” (Acts 2:37). “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’” (vs. 38). “Then those who gladly received his word were baptized…. And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (2:41-42). What word did the Bible writer use to describe these who (a) repented, (b) were baptized, and (c) continued in the apostles doctrine, etc.? What were these obedient followers of Christ called? They are referred to as those “who believed” (2:44). Were they mere “consenters” to Christ? No. They became “believers,” and were “continuing” to remain “believers” (2:42-47). That is, they were actively following Christ. They were obedient to Him.
When a pagan Philippian jailor once asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), God’s spokesmen replied: “Believe on the Lord Jesus Christ, and you will be saved, you and your household” (vs. 31). Is coming to “believe”  (i.e., “know about”) Jesus necessary? Absolutely. Nothing else matters if a person doesn’t first come to recognize Who Jesus is and what He has done for him. Thus, the apostles then “spoke the word of the Lord to him and to all who were in his house” (vs. 32). Then, “he and all his family were baptized” (v. 33). Interestingly, as in Acts 2, the Bible does not refer to them as actually “having believed in God” until after they were baptized (vs. 34).
A synecdoche is a very real figure of speech that has been used throughout history, including in Bible times. The fact is, regarding the salvation of sinners, the sum total of the God-given conditions to be saved are oftentimes indicated by the use of one or two.28 And, as D.R. Dungan noted, “Generally the first is mentioned—that of faith—because without it nothing else could follow.”29 The Bible writers could have referred to God’s children as “repenters,” “confessors,” or “immersed ones,” but much of the time they reasonably referred to them simply as those who “believed.”30

CONCLUSION

In one respect—in the preliminary sense of the word—to “believe” in Jesus means to mentally acknowledge that He is the Son of God and man’s one and only Savior. A John 3:16-type of saving-faith certainly includes this sense of believing, but it also comprises much more. It includes trusting in the lifted-up Savior (3:14-15), rejecting darkness, coming to the light, and doing deeds of truth (3:19-21), being “born again…of water and the Spirit” (3:3,5), and obeying the Son (3:36). Becoming a “believer” in the full sense of the word is to completely put one’s trust in the Savior: not merely to “acknowledge” Him, but to follow Him wherever He leads—including to confess Him publicly, to repent of sin, to be immersed in water, and then to live daily as an obedient servant of the King, “even to the point of death” (Revelation 2:10, NIV). As Jesus said in John 12:25-26: “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.”

ENDNOTES

1 We cannot say for sure if John 3:16 is a direct quotation of Jesus or a comment by John. The great thing is, we do not have to know this in order to know the teachings of God. Whether John 3:16 is a direct quote from Jesus or not, it is from God, and thus divinely authoritative. We should be careful not to assume that red-letter Bibles have all of (and only) Jesus’ direct quotations printed in red. Judgment calls must be made by publishers as to which words they put in red and which words they do not. The fact is, whatever color publishers use for the words of Jesus and the Bible writers, all of them deserve our utmost respect because all of them come from God.
2 Consider: would God have been pleased with any Israelites who reasoned that “Deuteronomy 6:4-5 is all I need. I don’t need to know any more than that”? The Shema, as Jews call it, certainly summarizes one of the main themes of Scripture, but treasuring this passage to the neglect of all others would have been perilous for the Israelites, as it would be for us—whether about this verse or any other.
3 Depending on what dictionary one consults, the words “run,” “go,” “take,” and “stand” each may have 100 or more definitions (i.e., senses in which they can be understood).
4 See www.guinnessworldrecords.com/world-records/english-word-with-the-most-meanings/ (emp. added), and specifically its reference to the 1989 printing of theSecond Edition of Oxford English Dictionary.
5 Example: “I object to the object hanging in the courtroom.”
6 Example: “As I overlooked my research paper one last time, I decided to overlook the endnotes, since they are sometimes tedious to read.”
7 Or derivatives thereof (e.g., knew, known, knowing).
8 E.g., Exodus 6:3; 1 Samuel 3:7. For more information, see Eric Lyons (2006), “Did the Patriarchs Know Jehovah By Name?” Apologetics Press, apologeticspress.org/apcontent.aspx?category=6&article=1051.
9 Interpretations based upon merely one word without any reliance on the immediate or remote context.
10 Matthew 7:1; Philippians 4:13; Matthew 7:7.
11 See Eric Lyons (2003), “To Judge, or Not to Judge,” www.apologeticspress.org/APContent.aspx?category=11&article=1197.
12 See Kyle Butt (2010), “Defending the Bible’s Position on Prayer,” www.apologeticspress.org/APContent.aspx?category=13&article=3483.
13 “Believe” (2019), Merriam-Webster, www.merriam-webster.com/dictionary/believe.
14 Example: “To have a firm or wholehearted religious conviction or persuasion” (www.merriam-webster.com/dictionary/believe).
15 John 14:6; Ephesians 2:12-13; 2 Thessalonians 1:8-9.
16 John 1:1; 1:29; 6:49; 8:12; 10:9,11,14; 11:25; 14:6; 15:1; 20:31.
17 John 2:1-11; 4:46-54; 5:1-9; 6:1-14; 6:16-21; 9:1-41; 11:1-44.
18 If a person doesn’t first come to believe in the one true God of the Bible, nothing else matters. Everything else a person comes to learn and believe logically follows an acceptance of God’s existence.
19 Matthew 10:32-33; Romans 10:9-10; 1 John 4:15; 1 Timothy 6:12.
20 “Attributed to Robert McCloskey, U.S. State Department spokesman, by Marvin Kalb, CBS reporter, in TV Guide, 31 March 1984, citing an unspecified press briefing during the Vietnam war,” http://quotes.yourdictionary.com/author/quote/601648, emp. added.
21 J.H. Thayer (1977 reprint), Greek-English Lexicon of the New Testament (Grand Rapids, MI: Baker), p. 511, emp. added.
22 See especially James 2:14-26 and Hebrews 11.
23 Cf. Romans 1:5; 16:26, ESV.
24 “Faith…is a work of God in the sense it is that which God has ordered man to do”—Guy N. Woods (1989), A Commentary on The Gospel of John (Nashville: Gospel Advocate Company), p. 125. This phrase does not mean works performed byGod; rather, the intent is “works required and approved by God” (Thayer, p. 248). Cf. Wayne Jackson (1997), “The Role of ‘Works’ in the Plan of Salvation,” Christian Courier, 32:47, April.
25 Just another example of hyperbole, i.e., intended exaggeration.
26 Jeremiah 16:7; Acts 2:46; 27:34-35.
27 “Believe” (2019), Merriam-Webster, www.merriam-webster.com/dictionary/believe.
28 Where are confession and repentance mentioned in Mark 16:16? Where are belief and confession in Acts 2:38? Where is belief mentioned in 1 John 4:15? Etc.
29 D.R. Dungan (1888), Hermeneutics (Delight, AR: Gospel Light, reprint), p. 305.
30 Acts 4:32; 5:14; 9:42; 10:45; 18:8; 1 Timothy 4:12; 6:2.