Acts 4:12 (NASB) 12 And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.”
The questions this verse throws up for me are:
- Salvation from what?
- What does it mean to be saved “in the name of” someone?
- By what other “names” could men (people) possibly be saved?
Answers:
- Salvation from sin, death, hell and the effects of the fall; in this story, a man was healed of (saved from) some disease (lameness) in his body from birth.
- I believe another way of expressing “in the name of” would be to say “by the rightful authority or power of”.
- Other “names” by which men (people) think they can be saved are by their own efforts, by the sacramental means of the church (several articles could be written on this topic), by false religions.
There is one especially big question raised by this verse. Can it legitimately be used to imply the need for hearing the gospel and responding to it as the only way to be saved from sin, death, hell and the effects of the fall, such as sickness or disability? The verse itself is not commenting on this although an earlier verse did:
Acts 3:16 (NASB) 16 And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes through Him has given him this perfect health in the presence of you all.
Was the ‘faith’ required for this man’s healing coming from the man or from Peter and John, the agents through whom God healed him? Was it faith in the man that had him present himself at the temple each day to beg for alms; ie, was faith evident in the lame man through his hanging around the temple? John Calvin believes that in Christ alone is salvation and so he criticises the Catholic Church’s view of their power to effect salvation in men through their sacramental teachings. These beliefs can be further explored but in another article. Suffice it to say now that a Roman Catholic reading of Matthew 16:18 is highly debatable. Barnes believes that Acts 4:12 concerns itself solely with the means of our salvation, Jesus Christ, and not with comment on the prior hearing of the gospel. C S Lewis appears to generally advocate that our belief in Christ can be non-conscious. This is especially evident in his Narnia story, The Last Battle. A simple reading of Acts 4:12 sees that it says just one thing in two ways:
- Being saved at all (this is not addressing what we are being saved from) can be found only in Jesus Christ
- In no name other than that of Jesus Christ has there been given the power or ability or authority to save – ie by no other means can men be saved.
Here are some of John Calvin’s thoughts on Acts 4:12 –
Neither is there any other name
…as if he should say, that the force and power to save is given to Christ alone…And if so be this doctrine were deeply imprinted in the minds of all men, then should so many controversies concerning the causes of salvation be soon at an end, wherewith the Church is so much troubled. The Papists confess with us, that salvation is in God alone, but by and by they forge to themselves infinite ways to attain unto the same. But Peter calleth us back unto Christ alone. They dare not altogether deny that we have salvation given us by Christ; but whilst they feign so many helps, they leave him scarce the hundredth part of salvation. But they were to seek for salvation at the hands of Christ wholly; for when Peter excludeth plainly all other means, he placeth perfect salvation in Christ alone, and not some part thereof only. So that they are far from understanding this doctrine.
Calvin on Acts 4:12, biblehub.com
Here are some valuable thoughts from Albert Barnes on Acts 4:12 –
Neither is there salvation – The word “salvation” properly denotes any “preservation,” or keeping anything in a “safe” state; a preserving from harm. It I signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, etc., Acts 7:25. But it is in the New Testament applied particularly to the work which the Messiah came to do, “to seek and to save that which was lost,” Luke 19:10. … The reasons why Peter introduces this subject here seem to be these:
(1) He was discoursing on the deliverance of the man that was healed … This deliverance had been accomplished by the power of Jesus. …
(2) this was a favorable opportunity to introduce the doctrines of the gospel to the notice of the Great Council of the nation. … Peter … advanced a sentiment in which he expected they would immediately concur, and which accorded with their wellknown opinions, that salvation was to be obtained only by the Messiah. Thus, Paul Acts 26:22-23 says that he taught nothing else than what was delivered by Moses and the prophets, … The apostles did not pretend to proclaim any doctrine which was not delivered by Moses and the prophets, and which did not, in fact, constitute a part of the creed of the Jewish nation…
For there is none other name – … That there is no other Saviour, or mediator between God and man, is abundantly taught in the New Testament; and it is, indeed, the main design of revelation to prove this...
Given – In this word it is implied that “salvation” has its origin in God; that a Saviour for people must be given by him; and that salvation cannot be originated by any power among people. …
Whereby we must be saved – …There is no other way of salvation that is adapted to the great object contemplated, and therefore, if saved, it must be in this way and by this plan. The schemes of people’s own devices are not adapted to the purpose, and therefore cannot save. The doctrine that people can be saved only by Jesus Christ is abundantly taught in the Scriptures. To show the failure of all other schemes of religion was the great design of the first part of the Epistle to the Romans. … If it be asked, then, whether this affirmation of Peter is to be understood as having respect to infants and the pagan, we may remark:
(1) That his design was primarily to address the Jews, “Whereby we must be saved.” But,
(2) The same thing is doubtless true of others. If, as Christians generally believe, infants are saved, there is no absurdity in supposing that it is by the merits of the atonement. But for that there would have been no promise of salvation to any of the human race. … If any of the pagan are to be saved, as most Christians suppose, and as seems in accordance with the mercy of God, it is no less certain that it will be in consequence of the intervention of Christ. …Still, the Scriptures have not declared that great numbers of the pagan will be saved who have not the gospel. The contrary is more than implied in the New Testament, Romans 2:12.
Neither has the Scripture affirmed that all the pagan will certainly be cut off. …
…Still, this view does not interfere with the command of Christ to preach the gospel, Mark 16:15. …
Barnes, biblehub.com
Now we will look at “through” as used by Jesus in a gospel quote:
John 14:6 (NASB Strong’s (Lockman)) 6 Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.
The original Greek –
διά
STRONG’S NUMBER:g1223
Dictionary Definition g1223. διά dia ; a prim. prep.; through, on account of, because of:—
Young’s Analytical Concordance To The Bible (p 134) specifies that the word, dia, in John 14:6 should be interpreted in the sense of ‘by means of’.
It is an extrapolation, unwarranted by the meaning of the word, ‘through (διά)’, to say that Jesus is here requiring that people have to somehow meet Him in this life in order to have their sins forgiven. From the human side, I believe a heart inclined towards God, evidenced by obeying the conscience that is given to every human being, is what God requires of humanity that has never heard of the name of Christ or who has heard a butchered version of Christianity. The way of acceptance by God, though, can only ever be effected, or brought about, by Jesus’ death. In other words, the acceptability of individual human beings to God is through their adherence, as far as is possible by them, to God’s laws, etched in every human conscience. Without Christ dying for the sins of the world it would be impossible for anyone, ever, to attain to eternal life with God.
Are there any contemporary theologians who share my views, at least partially? Yes :
…It seems to follow from the principle of God’s impartiality that there is a door open similarly—if only slightly and tentatively—for people whose lives are lived outside the range of Christian influence and gospel preaching. If some find acceptance at the judgment, it will not be because they have been ‘good Hindus’ or ‘good Muslims’ any more than Christians are saved by being ‘good Christians’. It will be because, like Abraham, they have been people of faith, looking (as Heb. 11 has it) for that which is not yet seen. They are not satisfied with what they have but hunger to know the God whose character and will is not entirely unknown to them (Rom. 1:19f.; 2:14f.). They have been open to the grace of God and to the work of the Holy Spirit in their lives, even though they have not necessarily named the name of Christ.
https://www.thegospelcoalition.org/themelios/article/the-problem-of-judgment/
For those who have heard of Christ and continue to reject Him, final judgement is another matter altogether. All the theologians exploring the subject of the basis for salvation tread carefully on this topic, as do I. So be very careful if your habit is to reject Christianity. That habit will lead you away from God’s presence both in this life and the next. Choose life, choose truth, choose Jesus Christ, the only one through whom any human being can possibly be saved. Put your faith in Him alone for your eternal salvation.
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