The Doctrine of Salvation 1. Salvation in the Old Testament From protoevangelium of Gen 3:15 to Rev 22:21 the biblical account is a record of God s gracious work to save his wayward image-bearers. Question: How did OT saints think of salvation? A. Hebrew Words associated with salvation in the OT 1. Hebrew words for salvation ys means to be broad or spacious suggesting freedom from powers that restrict holistic personal development. 2. Verb yasa appears 353 times, in Niphal means be saved or be delivered, in Hiphil means deliver, give victory, or save. 3. Nouns yesuah (64t), yesa (31t) and tesuah (19t) signify help, deliverance, and salvation. Used in reference to deliverance from distress danger or bondage. 4. Used to describe deliverance from Egypt via Exodus (cf. Ex 14:13), victory over Israel s enemies (Num 10:9), release from exile (Ps 106:47) and preservation in times of national peril (Jer 14:8). 5. Occasionally denotes deliverance from sin and its consequences (cf. Jer 17:14) especially in the Psalms (51:12, 14) and Isaiah (30:15). 6. OT makes clear God not King is savior (Isa 43:11). Human salvation futile (Ps 60:11). 7. Marshall concludes that the word salvation in OT used in very broad sense of the sum total of the effects of God s goodness on his people (Ps 53:6). B. Old Testament Concept of Salvation 1. Must 1 st consider the nature of progressive revelation meaning recognition that God s message to man was not given in one single act but was unfolded in a long series of successive acts and through the minds and hands of many men of varying backgrounds. Meaning we should not assume God s people were always fully aware of eternal judgment, the sufferings of Jesus Christ, or the nature of justification by faith. Their focus was on life and deliverance from death and they had faith in the God whom they knew to be sovereign over all. 2. The Blessing of God Human life has always been conditioned upon the will of God. (Gen 2:7, 17) From an Israelite perspective, a natural death at the end of a long and satisfying life was not thought of as punishment, but as a great reward (Gen 35:29; Ex 20:12). In contrast, early death or death in exile represented God s punishment (Ps 102:23). The thought of a premature death was abhorrent to the righteous Israelite, who feared being cut off from his people and from the worship of his God (Ps 88). Therefore, salvation was conceived of as God s blessing in a long and satisfying life in the land of promise. Though Israel would always retain the promise of the land because of God s one sided covenant with Abraham (Gen 17:8), God gave them an opportunity to choose between life and death, blessing and cursing on the basis of the Mosaic covenant.
3. The Function of the Law served as means by which God s people could demonstrate and express allegiance to him. Because obedience to the Law led to a long life of blessing, the Law itself was regarded as a source of life. Similarly, wise sayings and wisdom itself came to be viewed as the pathway to life. Three functions: i. Regulation purpose make Israel a holy nation, distinct from Gentile nations in her relationship to God and in her behavior. ii. Revelation it revealed God s moral character and revealed sin to be sin (Ro 3:19-20). iii. Progressive Fulfillment dispensational purpose in that it prepared the way for Christ to come in the fullness of God (Gal 3:24; Eph 1:24). 4. The Nature and Necessity of Sacrifice Principle goes back before the Fall when God made clothes out of animals skins for Adam and Eve (Ge 3:21). Mosaic Covenantal Law the blood sacrifices of the Mosaic law clearly demonstrated the effects of sin. As the blood of the animal (representation of life) was poured out, its death graphically represented sins penalty for the worshiper who remained alive only by the grace of God. Lev 17:11 For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls, for it is the blood by reason of the life that makes atonement. Seven main sacrifices: i. Burnt Offering (Lev 1) voluntary offering of an animal given to make atonement for the worshiper totally consumed by fire. ii. Grain offering (Lev 2) offering of grain in thanksgiving to God as a memorial portion of the harvest. iii. Peace Offering (Lev 3) voluntary offering of an animal which is then eaten in a communal meal demonstrating fellowship and communion with God. iv. Sin Offering (Lev 4-5:13) an animal make atonement for the worshiper who has committed sin unintentionally and will be forgiven. v. Guilt Offering (Lev 5:14-19) like sin offering an animal for atonement for forgiveness. vi. Scapegoat (Lev 16:33) One goat sacrificed for the sins of people, other left to die in the wilderness after being made to bear the sins of the people through the laying on of the high priests hands. This ceremony was designed to make atonement for the sanctuary, the tent of meeting, the altar, the priests, and for all of the people (16:33). Was for all sins but Heb 9:7 suggests only for unintentional sins. Maybe no sacrifice for intentional sins so people would go to God like David. 5. The Necessity of Grace Like David, the OT believers dependence upon the grace of God is readily apparent, graced formed the basis of the entire sacrificial system. Grace was manifested in the election of Israel and blessings available by grace (Lev 26:4-8; Dt 7:14-16), the restoration of sinning people (Jer 31:20; Hos 2:19), God revealed himself because of (Ps 143:11) and made the covenant by grace. 6. The Necessity of Faith God is always the one who mercifully saves, and the sacrifices were an expression of faith on the part of the repentant worshiper who was looking to him (not the act of sacrifice) for forgiveness (Mic 6:6-8, Isa 1:11-18). The offerings themselves were never regarded as sufficient. As Hos 6:6 reads For I delight in loyalty rather than sacrifice. Heb 11:2-6 states it clearly it was by faith that the men of old gained approval, for without faith it is impossible to please him.
7. Conversion and Returning to the Lord Obedience to the Law was not thought of as the means by which one could enter into a relationship with God as much as it was the means by which an already-established relationship was to be maintained (Dt 6:20-25). Think of the sacrifices in context of sanctification rather than in the context of conversion. Cry was to return to the Lord whom they had forsaken, not to come to an initial point of conversion (Dt 30:1-10; 1 Sa 7:3; 1 Kin 8:46-53). Salvation as something that takes places within the believing community. One could be excluded from the community due to sin, and one could gain entrance into the community from the outside, but in any case the individual is related to God by being related to the community of God s people. The legitimate application of the Law to strangers reinforces this point (Ex 12:48; Lev 19:34; 24:22; Num 9:14; Dt 10:18). 8. Progressive Revelation and resurrection Corporate focus of salvation underwent some development as Israel recognized instances of obvious injustice. The covenant promised the faithful a long life of blessing in the land with the expectation that the wicked would be cut off. Ps 73 poses a problem sometimes the wicked prosper more than the righteous. Asaph saw that eventually justice would be given and Dan 12:1-2 makes clearer that some will be resurrected to receive their just reward and other will be resurrected to receive everlasting contempt. As divine revelation progressed it showed that their was more involved, salvation was also in the context of individual resurrection. 9. An Overview through New Testament Eyes - Salvation always by grace through faith (Gal 2:21, Heb 11:2). Salvation always in Christ and OT saints were saved through the future work of Christ (Rom 3:25). Even though for the OT saints where saved by joining the people of God and continuing to affirming their faith in the covenant by keeping the law and participation in the sacrificial system and eventhough for them salvation was viewed as protection from their enemies and a long life of blessing in the land, Hebrews tells us that they where looking for a better a land, a heavenly one (Heb 11:16). So while they did not have explicit revelation of God s plan to create a new heaven s and a new earth, God has set eternity in the hearts of men and they yearned for their eternal home. 10. The Old Testament prepared the way for the future development of the doctrine of Salvation in NT The Bible is one story of the redemptive drama of God. The OT prepared the way for the future development of the doctrine of Salvation in the NT by the following: i. Introducing important theological concepts Kingdom, Holiness and righteousness, sin, image of God, covenant, sacrifice, faith and grace. ii. Preparing and promising the Messiah the OT promised a coming Messiah who would inaugurate a new covenant for his people Israel. iii. Demonstrating man s desperate need of grace. 2. Salvation in the New Testament A. NT Words concerning salvation. 1. Verb sozo (more 100t) means to rescue, deliver, save. Soteria (49t) means salvation and the personal noun soter (24t) signifies redeemer deliver savior 2. Word group generally connotes rescue or deliverance from danger, disease, enemies or bondage (Matt 8:25; 14:30 Mark 5:34 ;)
3. In NT personal, spiritual, and ethical dimension of salvation, implicit in OT comes to full light. 4. Word Group commonly bears the theological meaning of deliverance from sin, death and the devil and gift of eternal life (Lk 1:69, 77, Acts 4:12, Rom 10:9-10) 5. NT God is savior in that the divine Father planned the gift of salvation and sent only Son into the world on a saving mission. Jesus is the savior. Salvation is primarily personal and spiritual. Jesus name means Yahweh is salvation. B. Salvation in writing of NT authors and Apostles. (Biblical Theology) 1. Peter Proclaimed salvation through name of Jesus (Acts 4:12). God in eternity past chose his people for salvation (1 Pet 1:1-29) and in time gave them new life (1 Pet 1:3) through their response of faith (1 Pet 1:9). Peter enjoined believers to purify themselves (1 Pet 1:15-16, 2:1,11) through God s enablement (2 Pe 1:3) and so to perseveres in God s grace (1 Pe 5:12). 2. John Father sent Son for salvation of the entire world (John 3:17). The Father gave to the Son the sheep he purposed to save (John 6:37, 39). For their part the sheep believe on the Son and obey him (John 10:27, 42). They receive forgiveness and cleansing of sins (1 John 1:7 2:12) and the gift of eternal life (1 Jn 2:25). The Father and the Son vouchsafe to preserve the sheep safe to the end (John 6L39) 3. Paul declared that in fact (Ro 5:15) God sent his son into the World to bestow on sinful Jews and Gentiles (acts 13:26) the gift of salvation, viewed as forgiveness of sins (Col 2:13), right standing with God (Rom 5:17), reconciliation with the Father (Rom 5:10) and new birth (2 Cor 5:17; Ti 3:5). 4. Luke universal salvation (Lk 1:69, 71, 77) as redemption from oppression and sin (1:68), particularly the recovery of that which was lost (15:3-32) Salvation is predicated upon a spirit of true repentance. 5. Hebrews used 7t envisages Jesus saving work as the perfect fulfillment of OT sacrificial system (Heb 2:3, 5:8-9, 9:28). Via the single self-offering of his body, Christ destroyed Satan (2:14), put away sin (9:26), freed those who were in spiritual bondage (2:15), and so brought many sons to glory (2:10). The saints are urged to persevere in faith that they may receive all that God has promised (6:12, 10:36). 6. Jude true salvation through Christ not proto-gnostic false teachers (4) who will perish in their unbelief (7). To gain salvation Jude stressed the need for correct beliefs (3), prayer (20) and perseverance (21). Yet he assured believers that God is fully able to perseverance (21a). Yet he assured believers that God is fully able to preserve them safely to the end (24-25). C. Summary 4 Things: a. Gospel (New Covenant) the apostles picked up the Greek term gospel to describe the message entrusted to them by Christ. The word Gospel was a term with a rich OT background and also was common in the Hellenistic world of the Apostles. It was used in the LXX in the Psalms to describe the heralding of Yahweh s universal victory over the world and his kingly rule (Ps 40:9; 68:11; 96:2; Isa 41:27; 52:7). 1 It was also used by Rome to announce the birthday of Augustus emperor of Rome on September 23 rd 9 B.C. A day that they saw heralding a new era because they viewed Augustus as a God and his rule as bringing peace on earth. So it is amazing that the Apostles would choose this word to describe the message of Christ. That Jesus the Messiah has come and through his death, burial and resurrection has achieved a cosmic victory and the message of his victory (the gospel) needs to be heralded throughout the world. b. Personal and Corporate the corporate dimension of the people of God continues, however, in the NT the emphasis shifts to the individual. Whereas in 1 Cf. Colin Brown, DNTT, Vol. 2, pg 109.
the OT salvation was found by joining Israel and becoming a partaker of the Mosaic covenant. Salvation in the NT is predicated on a personal response of faith and repentance. c. Completion of the OT in Christ All of the OT sacrifices, promises and covenants find their completion and fulfillment in Christ. He is the end of the Law, the end of sacrifice and inaugurates a new covenant. d. Already, but not yet This salvation brought about by Christ is already the possession of every person who has believed. So they are saved. However, there is also a future dimension to salvation it is not yet. Definition of Salvation Salvation is negatively deliverance from sin, death, and divine wrath, and positively, the bestowal of far ranging spiritual blessings both temporal and the future promise of resurrection and life in an eternal relationship enjoying the glory of the triune God in the new heavens and new earth. God conveys these benefits on the basis of the life, death, and resurrection of Jesus Christ the Mediator to whose whom he has elected in eternity past, draw through ministry of the Holy Spirit and have responded to the gospel in faith and repentance and continue by the ministry of the Spirit in sanctification and perseverence to the end where they are resurrected and glorified. 3. The need for Salvation Salvation is absolutely necessary if one would experience new life in fellowship with God. Scripture is clear in asserting that every last person in the world succumbs to sin (Ps 53:1, 3) and consequently experiences moral corruption, estrangement from God, forfeiture of eternal life, and everlasting punishment. PRESENT CONDITION: FALLEN AND DEPRAVED Adam Eve and an Historic Fall: Many today say Ge 1-11 pertains to prehistory and symbolic truth. However, Bible treats as historical characters OT evidence Ge 3:20, 5:1-5; 10:1-32; 11:10-32; 1 Chr 1:1. NT Adam is mentioned 8t Eve 2t and always as real persons: Mt 19:4-5, Mk 10:6,7; Rom 5:12-21; 1 Co 11:7-9; 15:22, 45; 2 Co 11:3; 1 To 2:13-14, Jug 14. Classical Christianity always affirmed. At the Fall there were three consequences for man. 1. Total Depravity: Biblical Christianity declares two extraordinary facts: 1) More than in any other religion or philosophy, man is created in the image of God, unique, significant and glorious. 2) More than in any other religion or philosophy, man is a sinner, totally lost and without any capacity to save himself. i. Man is Lost purity is lost he is sinful, spiritual life is lost he is dead, lost relationship with God and now is enslaved by Satan. a. Man lost his purity and now is sinful the mind is darkened and filled with ignorance (Eph 4:17, 18a; 1 Co 2:14; Ro 8:7; Col :21), the heart is corrupted and hard (Eph 4:18b, 19; Tit 3:3; Jn 8:34; Eph 2:3) b. Man has lost his spiritual life and now lives in death Spiritual death (Eph 2:1, 5; 1 Jn 5:11, 12; Jn 3:36; Col 2:13), physical death (Heb 2:14, 15; Ge 3:19) and if they die in this state eternal death (Rev 20:11-15; 2 Th 1:9). c. Man has lost his relationship with God and now is enslaved by Satan. (2 Co 4:3,4; Heb 2:14,15; 1 Jn 3:7-10; Jn 8:44; Eph 2:1,2; 5:8.) ii. Man inherits this depraved nature from Adam and Eve the original parents of humanity (Psa 51:5; Ps 58:3; Eccl. 7:20; Eph 2:1-3; Jer 17:9).
iii. Total depravity does not mean that man is as bad as he could be, rather, it means that depravity is not just localized to one part of his being. All of his being is completely depraved. 2. Human Inability: Man by himself is completely incapable of changing his character or of acting in a way that is distinct from his corruption. (Matt 7:18; Rom 8:7-8; Jn 3:3, 5) 3. Under the judgement of God: The unconverted are guilty and condemned. First, they are guilty and condemned because of their own personal sin. Unable to keep the law in its entirety, the unsaved dwell under the curse of the law. (Gal 3:10) The writer of Hebrews recognized that the unregenerate live in bondage of the fear of death (Heb 2:15). However, the unconverted are also guilty because of imputed guilt. The guilty verdict that was announced over Adam was also announced over all man. Born outside of the garden with barred access to the tree of life all men are under the judgment of God. The fact that the Bible always condemns man for his personal sin does not negate the larger picture of a real guilt that was imputed through Adam. How does Adam s sin affect every person? Ro 5:12-14. i. Representative (or Federal) View: Adam s sin is only imputed to the rest of mankind. He is our legal representative, and we bear the consequences. ii. Seminal (or Realist) View: More than imputation of Adam s choice, in some sense, all man participated in the first sin; embryonically we were there. FUTURE CONDITION: HELL 1. OT Texts talk about the wicked being utterly destroyed. (Ps 1:6, 17:20; 49:10; 73:27; Prov 11:10; 28:28) The prophet Daniel under inspiration of the Spirit wrote that Multitudes who sleep in the dust of the eart will awake; some to everlasting life, others to shame and everlasting contempt (Dan 12:2). 2. Christ taught about eternal punishment. A. He said to the Pharisees, I told you that you would die in your sins; if you do not believe that I am the one I claim to be, you will indeed die in yours sins. (John 8:24). B. He taught that unsaved would be consigned to gehenna (Matt 10:28; 23:33; Lk 12:5), hell a place of conscious torment (Matt 5:22; 18:9; Mark 9:43) and of everlasting duration (Matt 18:8 affirms, The damned shall live as long in hell as God Himself shall live in heaven. ) 3. Paul taught about Hell. He affirmed that the Lord Jesus will be revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power on the day he comes to be glorified in his holy people. (2 Thess 1:7-10) 4. John taught about the great white throne judgment. (Rev 20:15) 3. The Order of Salvation The order of salvation refers to the order in which various events occur in the salvation process. It is a logical order, not necessary a temporal one. Meaning that in conversion many of the events may occur simulateously. For our purpose we want to look at two orders of salvation. Covenant Reformed theology Order of Salvation
Election, Calling, Regeneration, Conversion (Faith and Repentance), Justification, Sanctification, Perservation and perseverance, Glorification. Evangelicals who are Broadly Reformed Election, Effectual calling, Conversion (Repentance and Faith), Regeneration, Union with Christ, Justification, Sanctification, Perservation and perseverance and Glorification. Biblical texts that speak about the order of salvation 1. Major texts: A. Rom 8:28-30 Predestination, calling, justificaiton, glorification. B. Eph 1:3-14 - Election, union with Christ, sealing with spirit, glorifcation. C. 2 Thess 2:13-15 Election, belief, calling, glorification, and perseverance. D. 2 Tim 1:8-10 God s purpose (election), calling, sanctification, future glorification. E. 1 Pet 1:1-2 Foreknowledge, election, effectual calling, faith, justificaiton and sanctification. F. 2 Pet 1:9-11 election, calling, justification, persverance, and glorification. 2. Minor Texts A. Tit 2:11-14 saving grace, sanctification, and glorification. B. Acts 13:48 election and faith. C. Eph 1:5 election, adoption. D. Acts 16:14 effectual calling, and faith. E. Acts 26:14 effectual calling, conversion, and postional sanctification or justification. F. John 6:44 effectual calling and coming to Christ in faith. G. 2 Peter 1:2-4 grace, effectual calling, faith, union with Christ, sanctification. H. 1 Thes 5:23-24 effectual calling, sanctification, and perservation. Does Faith proceed regeneration? 1. Many NT texts seem to point to the fact that conversion results in regeneration. A. John 5:24, Rom 1:7, 3:22, 26, 28, 30; 4:3, 5, 11, 13; Gal 2:16; 3:6, 8, 11, 24; Phil 3:9 B. John 1:12-13 Faith regeneration. C. 2 Pe 1:5-6, 9 faith, justification. D. Rom 5:1-2 faith, justification, reconcilation and glorification. E. Gal 3:26-27 - faith, union with Christ, adoption. F. 1 Jn 5:1-5 faith, regeneration and sanctification. G. James 1:18 We are brought forth by the word of truth. 2. Our doctrinal statement teaches this truth. Regeneration is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to Christ as the divine provision of salvation. Genuine regeneration is manifested by fruits of repentance as demonstrated in righteous attitudes and conduct. 3. It theologically enables you to see a distinction between OT believers and their experience of the Holy Spirit and the NT believers and the new Age of the Spirit. One of the problems of reformed churches is that they do not seem enough discontinuity between the Testaments.
4. There is still a work of the Spirit that is needed for unbelievers to come to know Christ. John 6:44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 2 Cor 4:4-6 The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus sake. For God, who said, Let light shine out of darkness, made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. Acts 16:14 One of those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul's message. Applications 1) The Doctrine of Salvation should promote deep worship in us as we remember how great our need of salvation was and still is. 2) Human depravity and inability should encourage us by reminding us that that is why our sanctification is so difficult. 3) Human depravity and inability sets up correct expectations in evangelism and church ministry. 4) Human depravity and inability make us dependant on God to work in the hearts and lives of people.