What is meant by “salvation”?

What does believing in Jesus save us from?

In “Repentance and Salvation,” Robert Wilkin, executive director of the Grace Evangelical Society stated:

It would be difficult to find a concept which is richer and more varied in meaning than the biblical concept of salvation. The breadth of salvation is so sweeping and its intended aim so magnificent that in many contexts the words used defy precise definition. (2)

Joseph Dillow, Th.D. Dallas Theological Seminary and author of The Reign of the Servant Kings, explained:

Salvation is a broad term. It commonly means “to make whole,” “to sanctify,” “to endure victoriously,” or “to be delivered from some general trouble or difficulty.” Without question, the common “knee-jerk” reaction which assumes that “salvation” always has eternal deliverance in view, has seriously compromised the ability of many to objectively discern what the New Testament writers intended to teach. (3)

In A Generous Orthodoxy, Brian McLaren, founding pastor of Cedar Ridge Community Church in Baltimore and author of Finding Faith and other titles, wrote,

In the Bible, “save” means “rescue” or “heal.” It emphatically does not automatically mean “save from hell” or “give eternal life after death.”…Its meaning varies from passage to passage, but in general, in any context, “save” means “get out of trouble.” (4)

In order to better understand salvation, we need to get a broad overview of what Christ came to do for us. He came to:

Give rest (Mt. 11:28).

Heal the brokenhearted, free the captives and oppressed, and give sight to the blind (Lu. 4:18).

Comfort the mourning, give beauty for ashes, joy for mourning, and a garment of praise for the spirit of heaviness (Is. 61:2, 3).

Save from sin and turn from iniquity (Mic 7:19; Mt. 1:21; Ac. 3:26; Ro. 11:26).

Save from God’s passionate displeasure (wrath) and just recompense of sinful conduct (Ro. 5:9). (See “God’s Wrath,” page 71).

Set free from sin (Ro. 6:22).

Rescue from this present evil age (Ga. 1:4 NAS).

Bring hope and God to the hopeless and godless (Ep. 2:12).

Redeem from every lawless deed and purify us. (Tit. 2:11-15 NAS).

Set free those who all their lives were enslaved to the fear of death (He. 2:14-15).

Redeem from aimless conduct (1Pe. 1:18-19).

Model compassion for the distressed and dispirited and igniting our hearts to pray for laborers in the harvest (Mt. 9:36-38 NAS).

If salvation is deliverance from eternal woe, why the emphasis on temporal deliverances? These passages speak of deliverance from being heavy laden, blindness, broken-heartedness, sorrow, mourning, heaviness of spirit, hopelessness, impurity, fear of death, aimless conduct, weariness, being distressed and dispirited, lawless deeds (sin) and their consequences, the present evil age. How can Scripture emphasize these comparatively insignificant temporal pains in the face of infinite pain? For life on earth is but a vapor (Ja. 4:14), and then we are hurled into eternal woe. How could James say pure religion is to visit orphans and widows (Ja. 1:27)? What a waste of time when we could be snatching the masses from hell! Why does Scripture not place the emphasis where it ought to be? Why the smoke screens? The only answer making sense to me is that a flawed view of judgment has distorted the significance and scope of God’s salvation.

 

Salvation’s Purpose

Having an idea of what we are saved “from,” we must now consider what we are saved “unto.” C. S. Lewis, twentieth century British teacher and prolific author, understood the purpose of salvation. He wrote, “Every Christian is to become a little Christ. The whole purpose of becoming a Christian is simply nothing else.” (5) Scripture reveals salvation to be a process as much as it is an event. It goes beyond a new birth experience. Consider these:

Warn…that we may present everyone perfect in Christ (Col.1:28). Warn against what?

Boldness in the day of judgment; because we are like Him (1Jn. 4:17). Christians facing judgment?

Work out salvation (Ph. 2:12-13). Salvation by works?

Shall be saved by His life (Ro. 5:10). Shall be saved? I thought we were saved already!

Take heed…in “doing” you will save yourself (1Ti. 4:16). Saved by doing? Save yourself?

How are such expressions reconciled with Paul’s teaching on salvation by grace? They refer to salvation’s “made complete” dimension (Col. 1:28)—the end goal of our salvation. Salvation always depends completely on the work of Christ on the cross. But, we must understand that God is going somewhere with our salvation. We are predestined to be conformed to the image of His Son (Ro. 8:29); “We shall be like Him…” (1Jn. 3:2); “Till we all come in the unity of the faith…unto a perfect man, unto the measure of the stature of the fullness of Christ” (Ep. 4:13 KJV; Ga. 4:19). Reconciliation (Ro. 5:10) is not salvation in that sense, but refers to what God has already done in Christ. It is a means to an end—our perfection (Col. 1:28). Once reconciled, God’s purpose is for us to become transformed into the image of Christ. This is why believers are said to be “especially” saved (1Ti. 4:10) since they are presently submitting to God who is working salvation in them (Ez. 36:27; Ep. 2:10, 3:20; Ph. 1:6, 2:13, 4:13; Jn. 15:5). Salvation goes beyond deliverance from temporal things and from God’s passionate displeasure in judgment, to actual deliverance from our sinful nature. Our perfection is the goal (See Ro. 6:3, 4, 11-12; 8:29; Ga. 4:19; Ph. 2:12-13; Col. 1:27-28; 2Ti. 2:11-13; Tit. 2:14; 3:8; Ja.1:27; 1Jn.3:3; 1 Jn. 4:17).

Attaining the fullness of salvation, our perfection in Christ, comes only through the cross working in our lives. “God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Ga. 6:14). It is only through dying to ourselves, sufferings, and trials that we develop spiritually. (Mt. 16:24; Jn. 12:24; Ro. 5:3-5; 6:6; 2Co. 12:9, 10; Ga. 2:20; Ja. 1:2-4; 1Pe. 1:6-7; 2:21).

Though sufferings and trials, our cross, are not redemptive (only the blood of Christ is), they are nevertheless essential to our training. Either we take up our cross willingly, or God will lay it on us in His own time. For the way of the cross is the only path to our “full” salvation—“to a perfect man” (Ep. 4:13).There are no shortcuts. Even Christ “learned obedience by the things which He suffered” (He. 5:8). “The disciple is not above his teacher; but everyone who is perfectly trained will be like his teacher” (Lu. 6:40).

We must all be perfectly trained. Believers have been given the opportunity to live a godly and selfless lifestyle in this age, i.e. crucifying themselves daily in the steps of Christ. Unbelievers will have their opportunity in the coming age or ages as God brings the cross upon them through purposeful judgment.

Why faith then? What is its purpose? What does it mean to believe in the “name” of Jesus for salvation (Ac. 4:12; Ph. 2:9-11)? Faith is “trusting” in God’s “Person”—His nature, character, and ways, being fully assured, that what He promises, He can and will do (Ro. 4:21). It is not a religious formula, but childlike trust in the true God (Mk. 10:15). Faith opens the channels of God’s blessings into our lives. As we trust Him we begin to know His peace and subsequently yield to His Spirit working in us.

Many think that because they have faith, they are a cut above the rest. Not so. Faith is God’s gift and work in us. Hebrew and Greek scholar, Dr. Michael Jones says that the “gift,” referred to in Ep. 2:8, clearly and unmistakably refers back to both salvation and faith in the Greek. (6) This is confirmed by He. 12:2: “Jesus, author and finisher of our faith” (He. 12:2). The following, I believe, will confirm this: Mt. 11:27, 16:16-17; Jn. 1:13, 6:44, 15:16; Ac. 13:48; Ro. 10:17, 12:3; 1Co. 4:7; Ph. 1:6, 1:29, 2:13; Col. 1:12; 1Ti. 1:14; Ez. 36: 26-27; Jer. 24:7, 31:33-34, 32:39-40.

Some even scorn the thought that unbelievers may be able to trust Christ beyond this life. How sad. “Of course they’ll believe then,” they say, “it will all be too obvious. There will be no merit to that!” Merit? Since when is faith meritorious? “Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith” (Ro. 3:27). Why must faith only be valid in this life? Can trusting God ever become obsolete? And what “if” faith were limited to this life? Would that paralyze an almighty, all-loving God from restoring life to whom He wants, when He wants, and where He wants? When did He stop being GOD?

 

Mystery to Ponder

God, in His infinite wisdom, integrates both mercy (pardon) and judgment (chastisement). It is not simply “either/or “as our tradition implies. To give you an example of what I mean, consider the following texts. How do we explain them?

To You…belongs mercy; for You render to each according to his work (Ps. 62:12; 101:1). Mercy, yet He renders according to work?

You were to them God-Who-Forgives, Though You took vengeance [punished—ABP] on their deeds (Ps. 99:8). God forgives, yet punishes?

Say to those with fearful hearts, “Be strong, do not fear; your God will come, He will come with vengeance [will recompense—ABP]; with divine retribution He will come to save you” (Is. 35:4 NIV). Do not fear because God comes with recompense? Divine retribution to save you?

Her iniquity is pardoned; she has received from the Lord…double for all her sins (Is. 40:2). Sin pardoned, yet receives double for sin?

We [believers] must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds…according to what he has done, whether good or bad….He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him (2Co. 5:10, 21 NAS). Recompensed for bad deeds, yet righteous in Christ?

As the elect of God…Christ forgave you….but he who does wrong will be repaid for what he has done, and there is no partiality (Col 3:12, 13, 25). Forgiven, yet repaid?

Judges according to work…redeemed…precious blood of Christ (1Pe. 1:17-19). Judged according to work, yet redeemed?

We ourselves have known…God’s love toward ourselves…Love will come to its perfection in us when we can face the day of Judgment without fear;…to fear is to expect punishment (1Jn. 4:16-18 JB). Although we know (experience) God’s love (v. 16, 19), i.e. mercy; we rightly fear chastisement in the day of judgment if we lack love. We who know His love should fear His judgment? Who is sure they are perfect in love? Are you?

How do we reconcile these seemingly conflicting statements? In addition to these, have you noticed the extensive number of warnings in Scripture directed to believers—to those redeemed and washed in the blood? These warnings are real. The answer lies in simply accepting that God integrates both mercy and judgment as He sees necessary. But is there a verse that states this plainly? Yes! “Judgment is without mercy to the one who has shown no mercy” (Ja. 2:13). Jesus states it His own way: “Blessed are the merciful for they shall obtain mercy. (Mt. 5:7).” One depends on the other.

In one sense, we are “justified” by faith (Ro. 5:1, etc), yet, in another sense, we are not. A lowly tax collector is “justified” as a result of his humility, while a high ranking Pharisee is not justified in spite of his prayer and faith (Lu. 18:9-14). Now what if this humble tax man had acted like the wicked servant in Mt. 18:32? He too would have been delivered to the jailers until his original debt was paid (34-35). So then, lasting justification depends on our continuance in merciful deeds. Jesus repeats the same idea when emphasizing the role of faith in prayer. He admonishes us that while praying, unless we forgive, we will not be forgiven (Mk. 11:22-26). So then, God works through both mercy and judgment to accomplish His will in each of our lives. Is this not fair and just?

Along with this, might there be further light offered if forgiveness, like salvation, has more than one dimension? Could there be both a legal and relational side to it? All humanity receives pardon from our inherited sin in Adam through Christ’s redemption as the last Adam (Ro. 5:11-21; 1Co. 15:22, 45; 1Jn. 2:2). We gain “legal” pardon based solely on the merits of Christ just as we have legally inherited Adam’s sin. Note that the legal, financial term involved is “redeem” (1Pe. 1:18; Ep. 1:7). Yet relational forgiveness depends on each individual’s response to God’s truth revealed in his or her heart. “To whom much is given (revealed), much is required” (Lu. 12:48). God is absolutely fair and just with each person (Le. 24:19). In all the universe no one is more fair and just than He (De. 32:4; Ps. 19:9).

“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1Jn. 1:9). This is “relational” forgiveness as it is linked to confession, a relational act. Notice the reason He forgives: He is “just.” Why is justice a factor? Because Christ legally paid the ransom for the sins of the whole world! (1Ti. 2:6; 1Jn. 2:2). Since the debt has been paid, God must forgive. But that does not exclude Him from doing it on His terms and for our correction (Pr. 3:11-12). Remember, He is a loving Father to all (pages 51-59).

We need to recognize that God integrates both mercy and judgment. This factor is a crucial piece of the puzzle helping us to better understand God’s plan for all. By applying mercy together with judgment, He accomplishes what is good and just in all our lives. Charles Pridgeon, president and founder of the Pittsburgh Bible Institute, argues:

There is an erroneous idea that when one accepts forgiveness of his sins, he thereby escapes all the consequences of his sins. This is by no means the case, as everyone may know by experience. The consequences last until there is no longer need of their warning and judging lesson. Some of them continue to the end of this life, and even extend much further. (7)

Does this throw a wrench in our theology? Did we think we had God or even salvation all figured out? Did we forget how deep are the riches of God’s wisdom and knowledge; that His judgments are unsearchable and His ways unfathomable (Ro. 11:33)? Did we forget even Paul only knew in part (1Co. 13:9-12)? How could we have expected Paul to make everything clear when even he admitted to seeing without complete clarity? Is it any wonder myriads of Christian denominations fiercely adhere to conflicting tenets?

Let us humble ourselves before God’s power and wisdom and accept that He is infinitely greater than we can imagine (Ep. 3:20). Let us accept that we do not have all the answers. Let us cease being dogmatic in our doctrines and humble ourselves before the mighty hand of God. Consider what was said to Daniel: “Do not fear, Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard…” (Da. 10:12). The key to understanding is a humble and seeking heart.

“Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out” (Ro. 11:33 )! “For we know in part.…For now we see in a mirror, dimly.…Now I know in part…” (1Co. 13:9-12). “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us…be glory” (Ep. 3:20).

In order to appreciate the vital role of God’s just and righteous judgments in His unfailing plan for all, we must understand salvation’s depth and purpose— the grand scope of what it encompasses; salvation’s relationship to faith and the Cross; and recognize that God integrates pardon with chastisement. Failure to recognize any of these vital elements will compromise our ability to find harmony within the Scriptures and grasp the awesome majesty of God!

 

From Hope Beyond Hell by Gerry Beauchemin, Chapter 4.