Gospel
Words
Salvation
Salvation is deliverance from danger or
suffering. To save is to deliver or protect. The word carries the idea of
victory, health, or preservation. Sometimes, the Bible uses the words saved
or salvation to refer to temporal, physical deliverance, such as Paul’s
deliverance from prison (Philippians 1:19).
More often, the word “salvation” concerns an eternal, spiritual deliverance.
When Paul told the Philippian jailer what he must do to be saved, he was
referring to the jailer’s eternal destiny (Acts 16:30-31).
Jesus equated being saved with entering the kingdom of God (Matthew
19:24-25).
What are we saved from? In the Christian doctrine of salvation, we are
saved from “wrath,” that is, from God’s judgment of sin (Romans 5:9;
1
Thessalonians 5:9). Our sin has separated us from God, and the
consequence of sin is death (Romans 6:23). Biblical salvation refers to our deliverance
from the consequence of sin and therefore involves the removal of sin.
Who does the saving? Only God can remove sin and deliver us from sin’s penalty
(2 Timothy 1:9;
Titus 3:5).
How does God save? In the Christian doctrine of salvation, God has rescued us
through Christ (John 3:17). Specifically, it was Jesus’ death on the cross and
subsequent resurrection that achieved our salvation (Romans 5:10;
Ephesians 1:7).
Scripture is clear that salvation is the gracious, undeserved gift of God (Ephesians 2:5,
8)
and is only available through faith in Jesus Christ (Acts 4:12).
How do we receive salvation? We are saved by faith. First, we must hear
the gospel—the good news of Jesus’ death and resurrection (Ephesians
1:13). Then, we must believe—fully trust the Lord Jesus (Romans 1:16).
This involves repentance, a changing of mind about sin and Christ (Acts 3:19),
and calling on the name of the Lord (Romans
10:9-10, 13).
A definition of the Christian doctrine of salvation would be “The deliverance,
by the grace of God, from eternal punishment for sin which is granted to those
who accept by faith God’s conditions of repentance and faith in the Lord
Jesus.” Salvation is available in Jesus alone (John 14:6;
Acts 4:12)
and is dependent on God alone for provision, assurance, and security.
Propitiation
This means the turning away of wrath by an
offering. It is similar to expiation but expiation does not carry the nuances
involving wrath. For the Christian, the propitiation was the shed blood of Jesus
on the cross. It turned away the wrath of God so that he could pass "over
the sins previously committed," (Rom. 3:25). It was the Father who sent
the Son to be the propitiation (1 John 4:10) for all (1 John 2:2).
Luke 18:13. In the parable of the
"Pharisee and the Tax Collector", we also have an extraordinary use
of the same word group. Note the Tax Collector cries out, "God, be
merciful to me a sinner". Although our English translations do not bear it
out in obvious fashion, this is a cognate verb, "be merciful"
(hilaskomai). Note Colin Browns discussion: Vol. 3, 160
In Rom. 3:25 and Heb. 9:5 the Greek word
hilasterion (KJV, "mercy-seat") is used. It is the word employed by
the Septuagint (LXX). translators in Ex. 25:17 and elsewhere as the equivalent
for the Hebrew kapporeth, which means "covering," and is used of the
lid of the ark of the covenant (Ex. 25:21; 30:6). Hilasterion came to denote
not only the mercy-seat or lid of the ark but also propitiation or reconciliation
by blood. On the great day of atonement the high priest carried the blood of
the sacrifice he offered for all the people within the veil and sprinkled with
it the "mercy-seat," and so made propitiation.^[3]^
In 1 John 2:2; 4:10, Christ is called the
"propitiation for our sins." Here a different Greek word is used,
hilasmos. Christ is "the propitiation," because by his becoming our
substitute and assuming our obligations he expiated our guilt, covering it by
the vicarious punishment which he endured. (Compare Heb. 2:17, where the
expression "make reconciliation" of the KJV is more correctly in the
ASV "make
Propitiation in Romans 3:25 "Jesus' blood 'propitiated' or satisfied
God’s wrath (1:18), so that his holiness was not compromised in forgiving sinners.
Some scholars have argued that the word propitiation should be translated
expiation (the wiping away of sin), but the word cannot be restricted to the
wiping away of sins as it also refers to the satisfaction or appeasement of
God’s wrath, turning it to favor (cf. note on John 18:11). God’s righteous
anger needed to be appeased before sin could be forgiven, and God in his love
sent his Son (who offered himself willingly) to satisfy God’s holy anger
against sin. In this way God demonstrated his righteousness, which here refers
particularly to his holiness and justice. God’s justice was called into
question because in his patience he had overlooked former sins. In other words,
how could God as the utterly Holy One tolerate human sin without inflicting full
punishment on human beings immediately? Paul’s answer is that God looked
forward to the cross of Christ where the full payment for the guilt of sin
would be made, where Christ would die in the place of sinners. In the OT,
propitiation (or the complete satisfaction of the wrath of God) is symbolically
foreshadowed in several incidents: e.g., Ex. 32:11–14; Num. 25:8, 11; Josh.
7:25–26."
Justification
Justification is the doctrine that God
pardons, accepts, and declares a sinner to be "just" on the basis of
Christ's righteousness (Rom 3:24-26; 4:25; 5:15-21) which results in God's
peace (Rom 5:1), His Spirit (Rom 8:4), and salvation. Justification is by grace
through faith in Jesus Christ apart from all works and merit of the sinner (cf.
Rom 1:18-3:28).
To be justified is to declared legally
righteous. It is a divine act where God declares the sinner to be innocent of
his sins. It is not that the sinner is now sinless, but that he is
"declared" sinless. The sinner
is not made righteous in that his soul is changed or that his soul is infused
with God's grace. Instead, justification
is a legal act of imputing the righteousness of Christ to the believer (Rom.
4:11; Phil. 3:9). This justification is based on the shed blood of Jesus,
"...having now been justified by His blood..." (Rom. 5:9). When God
sees the Christian, He sees him through the sacrifice of Jesus and
"sees" him without sin. This declaration of innocence is not without
cost for it required the satisfaction of God's Law, "...without shedding
of blood there is no forgiveness," (Heb. 9:22). By the sacrifice of Jesus,
in the "one act of righteousness there resulted in justification of life to
all men," (Rom. 5:18, NASB). In justification, the justice of God fell
upon Himself--Jesus. We receive mercy--we are not judged according to our sins.
And grace is shed upon us--we receive eternal life. This justification is a
gift of grace (Rom. 3:24), by faith (Rom. 3:28) because Jesus bore our guilt
(Isaiah 53:12).
Psalm 103: 1-12
The
LORD works righteousness and justice for all the oppressed. The LORD is
compassionate and gracious, slow to anger, abounding in love. he does
not treat us as our sins deserve or repay us according to our
iniquities. as far as the east is from the west, so far has he removed
our transgressions from us.
Why doesn't it say "as far as the north is from the south..."?
If
you travel North you will eventually go over the North Pole and start
walking South again, and come face to face with a continual reminder of
the condemnation of sin which once was, but if you walk East you will
never be walking West again unless you willfully turn back to where you
came from. But you don't want to do that, remember Lots wife. Keep
pressing forward knowing that as far as God is concerned He has chosen
to remove and forget what sin has been done in the past. God has now
made you justified before Him through faith in Christ, walk it out, live
it out, just as though you have never sinned, out of sight and out of
mind - as far as the east is from the west...
Atonement
Atonement theologically speaks of God's
acting in human history to reestablish the original relationship between God
and man by dealing with sin. To atone
means to make amends, to repair a wrong done.
Biblically, it means to remove the guilt of man. The Old Testament atonements offered by the high
priest were temporary and a foreshadow of the real and final atonement made by
Jesus. Jesus atoned for the sins of the
world (1 John 2:2). This atonement is
received by faith (Rom. 5:1; Eph. 2:8-9).
Man is a sinner (Rom. 5:8) and cannot atone
for himself. Therefore, it was the love
of the Father that sent Jesus (1 John 4:10) to die in our place (1 Pet. 3:18)
for our sins (1 Pet. 2:24). Because of
the atonement, our fellowship with God is restored (Rom. 5:10).
Vicarious
Atonement is the teaching that the atonement which
states that Christ's death was "legal." It satisfied the legal
justice of God. Jesus bore the penalty of sin when he died on the cross. His
death was a substitution for the believers. In other words, he substituted
himself for them upon the cross. Jesus hung in our place as he bore our sin in
his body on the cross. See 1 Pet. 2:24.
Substitution
Substitution means to take the place of
something. Christ's death on the cross was substitutionary in that he took our
punishment. Isaiah 53:4-6 says,
"Surely our griefs He Himself bore,
and our sorrows He carried. Yet we ourselves esteemed Him stricken, smitten of
God, and afflicted. 5 But He was pierced through for our transgressions. He was crushed for our iniquities; The
chastening for our well-being fell upon Him, and by His scourging, we are
healed. 6 All of us like sheep have gone astray. Each of us has turned to his
own way. But the Lord has caused the iniquity of us all to fall on Him,"
(Isaiah 53:4-6).
Our sin was imputed to Christ. That is, it
was reckoned to his account so that when he died on the cross, he fulfilled the requirement of the law that states that the wages of sin is death (Romans
6:23).
Also, consider the following verses.
"And He Himself bore our sins in His body on the cross, so that we
might die to sin and live to righteousness; for by His wounds you were
healed," (1 Peter 2:24).
"He made Him who knew no sin to be sin on our behalf so that we
might become the righteousness of God in Him," (2 Cor. 5:21).
The Lord Jesus died for sinners and on
behalf of sinners so that we might be redeemed through the complete and
finished work of Christ.
"There are two Greek prepositions that
emphasize the substitutionary nature of Jesus’ death. The preposition anti, translated
“for,” means Christ died “instead of” sinners (Matt. 20:28; Mark 10:45). The
preposition huper, also translated “for,” means Christ died “in behalf of” or
“in place of” sinners (Gal. 3:13; 1 Tim. 2:6; 2 Cor. 5:21; 1 Pet. 3:18).
Philemon 13 shows that huper must mean “in place of.”1
Finally, the death of Christ was a legal
act. Sin is breaking the law of God and Christ's substitutionary atonement was
a satisfaction of the law of God.
Reconciliation
Reconciliation is changing for the better a
relationship between two or more persons. Theologically it refers to the change
of the relationship between God and man. We are naturally children of wrath (Eph.
2:3), and are at enmity with God (Eph. 2:11-15); but, "...we were
reconciled to God through the death of His Son..." (Rom. 5:10). Because of
the death of Jesus, the Christian's relationship with God is changed for the
better. We are now able to have fellowship with him (1 John 1:3) whereas before
we could not. So, we are reconciled to Him (Rom. 5:10-11). The problem of sin
that separates us from God (Isaiah 59:2) has been addressed and removed in the
cross. It was accomplished by God in Christ (2 Cor. 5:18).
Second Corinthians 5:18-19 declares, “All this
is from God, who reconciled us to himself through Christ and gave us the
ministry of reconciliation: that God was reconciling the world to himself in
Christ, not counting men's sins against them. And he has committed to us the message of reconciliation.”
The Bible says that Christ reconciled us to
God (Romans 5:10; 2 Corinthians 5:18; Colossians 1:20-21). The fact that we
needed reconciliation means that our relationship with God was broken. Since
God is holy, we were the ones to blame. Our sin alienated us from Him. Romans
5:10 says that we were enemies of God: “For if, when we were God’s enemies, we
were reconciled to him through the death of his Son, how much more, having been
reconciled, shall we be saved through his life!”
When Christ died on the cross, He satisfied
God’s judgment and made it possible for God’s enemies, us, to find peace with
Him. Our “reconciliation” to God, then, involves the exercise of His grace and
the forgiveness of our sin. The result of Jesus’ sacrifice is that our
relationship has changed from enmity to friendship. “I no longer call you
servants… Instead, I have called you friends” (John 15:15). Christian
reconciliation is a glorious truth! We were God’s enemies, but are now His
friends. We were in a state of condemnation because of our sins, but we are now
forgiven. We were at war with God, but now have the peace that transcends all
understanding (Philippians 4:7).
Redemption
Redemption means to free someone from
bondage. It often involves the paying of a ransom, a price that makes
redemption possible. The Israelites were redeemed from Egypt. We were redeemed
from the power of sin and the curse of the Law (Gal. 3:13) through Jesus (Rom.
3:24; Col. 1:14). We were bought with a price (1 Cor. 6:20; 7:23).
The English word "redemption"
means 'repurchase' or 'buy back', and in the Old Testament referred to the
ransom of slaves (Exodus 21:8). In the New Testament, the redemption word group
is used to refer both to deliverance from sin and freedom from captivity.
Everyone is in need of redemption. Our natural
condition was characterized by guilt: “all have sinned and fall short of the
glory of God” (Romans 3:23). Christ’s redemption has freed us from guilt, being
“justified freely by His grace through the redemption that is in Christ Jesus”
(Romans 3:24).
The benefits of redemption include eternal
life (Revelation 5:9-10), the forgiveness of sins (Ephesians 1:7), righteousness
(Romans 5:17), freedom from the law’s curse (Galatians 3:13), adoption into
God’s family (Galatians 4:5), deliverance from sin’s bondage (Titus 2:14; 1
Peter 1:14-18), peace with God (Colossians 1:18-20), and the indwelling of the
Holy Spirit (1 Corinthians 6:19-20). To be redeemed, then, is to be forgiven,
holy, justified, free, adopted, and reconciled. See also Psalm 130:7-8; Luke
2:38; and Acts 20:28.
The word “redeem” means “to buy out.” The
term was used specifically in reference to the purchase of a slave’s freedom.
The application of this term to Christ’s death on the cross is quite telling.
If we are “redeemed,” then our prior condition was one of slavery. God has
purchased our freedom, and we are no longer in bondage to sin or to the Old
Testament law. This metaphorical use of “redemption” is the teaching of
Galatians 3:13 and 4:5.
Related to the Christian concept of
redemption is the word ransom. Jesus paid the price for our release from sin
and its consequences (Matthew 20:28; 1 Timothy 2:6). His death was in exchange
for our life. In fact, Scripture is quite clear that redemption is only
possible “through His blood,” that is, by His death (Colossians 1:14).
The streets of heaven will be filled with
former captives who, through no merit of their own, find themselves redeemed,
forgiven, and free. Slaves to sin have become saints. No wonder we will sing a
new song—a song of praise to the Redeemer who was slain (Revelation 5:9). We
were slaves to sin, condemned to eternal separation from God. Jesus paid the
price to redeem us, resulting in our freedom from slavery to sin and our rescue
from the eternal consequences of that sin.
Repentance
Many
understand the term repentance (from the Greek word metanoia) to mean “turning
from sin.” This is not the biblical definition of repentance. In the Bible, the
word repent means “to change one’s mind.” The Bible also tells us that true
repentance will result in a change of actions (Luke 3:8-14; Acts 3:19). Acts
26:20 declares, “I preached that they should repent and turn to God and prove
their repentance by their deeds.” The full biblical definition of repentance is
a change of mind that results in a change of action.
What, then, is the connection between
repentance and salvation? The Book of Acts seems to especially focus on
repentance in regards to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21;
26:20). To repent, in relation to salvation, is to change your mind in regard
to Jesus Christ. In Peter’s sermon on the day of Pentecost (Acts chapter 2), he
concludes with a call for the people to repent (Acts 2:38). Repent from what?
Peter is calling the people who rejected Jesus (Acts 2:36) to change their
minds about Him, to recognize that He is indeed “Lord and Christ” (Acts 2:36).
Peter is calling the people to change their minds from rejection of Christ as
the Messiah to faith in Him as both Messiah and Savior.
Repentance and faith can be understood as
“two sides of the same coin.” It is impossible to place your faith in Jesus
Christ as the Savior without first changing your mind about who He is and what
He has done. Whether it is repentance from willful rejection or repentance from
ignorance or disinterest, it is a change of mind. Biblical repentance, in
relation to salvation, is changing your mind from rejection of Christ to faith
in Christ.
It is crucially important that we
understand repentance is not a work we do to earn salvation. No one can repent
and come to God unless God pulls that person to Himself (John 6:44). Acts 5:31
and 11:18 indicate that repentance is something God gives—it is only possible
because of His grace. No one can repent unless God grants repentance. All of
salvation, including repentance and faith, is a result of God drawing us,
opening our eyes, and changing our hearts. God's longsuffering leads us to
repentance (2 Peter 3:9), as does His kindness (Romans 2:4).
While repentance is not a work that earns
salvation, repentance unto salvation does result in works. It is impossible to
truly and fully change your mind without that causing a change in action. In
the Bible, repentance results in a change in behavior. That is why John the
Baptist called people to “produce fruit in keeping with repentance” (Matthew
3:8). A person who has truly repented from the rejection of Christ to faith in
Christ will give evidence of a changed life (2 Corinthians 5:17; Galatians
5:19-23; James 2:14-26). Repentance, properly defined, is necessary for
salvation. Biblical repentance is changing your mind about Jesus Christ and
turning to God in faith for salvation (Acts 3:19). Turning from sin is not the
definition of repentance, but it is one of the results of genuine, faith-based
repentance towards the Lord Jesus Christ.
Sanctification
Sanctification is God’s will for us (1
Thessalonians 4:3). The word sanctification is related to the
word saint; both words have to do with holiness. To “sanctify” something
is to set it apart for special use; to “sanctify” a person is to make him holy.
Jesus had a lot to say about sanctification in John 17.
In verse 16 the Lord says, “They are not of the world, even as I am not of it,”
and this is before His request: “Sanctify them by the truth; your word is
truth” (verse 17). In Christian theology, sanctification is a state of
separation unto God; all believers enter into this state when they are born of
God: “You are in Christ Jesus, who became to us wisdom from God, righteousness
and sanctification and redemption” (1 Corinthians
1:30, ESV). The sanctification mentioned in this verse is a
once-for-ever separation of believers unto God. It is a work God performs, an
intricate part of our salvation and our connection with Christ (Hebrews 10:10).
Theologians sometimes refer to this state of holiness before God as
“positional” sanctification; it is the same as justification.
While we are positionally holy (“set free from every sin” by the blood
of Christ, Acts 13:39),
we know that we still sin (1 John 1:10). That’s why the Bible also refers to
sanctification as a practical experience of our separation unto God.
“Progressive” or “experiential” sanctification, as it is sometimes called, is
the effect of obedience to the Word of God in one’s life. It is the same as
growing in the Lord (2 Peter 3:18) or spiritual maturity. God started the work of
making us like Christ, and He is continuing it (Philippians
1:6). This type of sanctification is to be pursued by the believer
earnestly (1 Peter 1:15;
Hebrews 12:14)
and is effected by the application of the Word (John 17:17).
Progressive sanctification has in view the setting apart of believers for the
purpose for which they are sent into the world: “As you sent me into the world,
I have sent them into the world. For them, I sanctify myself, that they too may
be truly sanctified” (John 17:18–19).
That Jesus set Himself apart for God’s purpose is both the basis and the
condition of our being set apart (see John 10:36).
We are sanctified and sent because Jesus was. Our Lord’s sanctification is the
pattern of and power for our own. The sending and the sanctifying are
inseparable. On this account, we are called “saints” (hagioi in the
Greek), or “sanctified ones.” Prior to salvation, our behavior bore witness to
our standing in the world in separation from God, but now our behavior should
bear witness to our standing before God in separation from the world. Little by
little, every day, “those who are being sanctified” (Hebrews
10:14, ESV) are becoming more like Christ.
There is a third sense in which the word sanctification is used in
Scripture—a “complete” or “ultimate” sanctification. This is the same as
glorification. Paul prays in 1
Thessalonians 5:23, “May the God of peace himself sanctify you
completely, and may your whole spirit and soul and body be kept blameless at
the coming of our Lord Jesus Christ” (ESV). Paul speaks of Christ as “the hope
of glory” (Colossians
1:27) and links the glorious appearing of Christ to our personal
glorification: “When Christ, who is your life, appears, then you also will
appear with him in glory” (Colossians 3:4). This glorified state will be our ultimate
separation from sin, a total sanctification in every regard. “We know that when
Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).
To summarize, “sanctification” is a translation of the Greek word hagiasmos,
meaning “holiness” or “a separation.” In the past, God granted us
justification, once-for-all, positional holiness in Christ. Now, God guides
us to maturity, practical, progressive holiness. In the future, God will give
us glorification, permanent, ultimate holiness. These three phases of
sanctification separate the believer from the penalty of sin (justification), the power
of sin (maturity),
and the presence of sin (glorification).
Glorification
The short answer is that “glorification” is
God's final removal of sin from the life of the saints (i.e., everyone who is
saved) in the eternal state (Romans 8:18; 2 Corinthians
4:17). At Christ’s coming, the glory of God (Romans 5:2)—His
honor, praise, majesty, and holiness—will be realized in us; instead of being
mortals burdened with sin nature, we will be changed into holy immortals with
direct and unhindered access to God’s presence, and we will enjoy holy
communion with Him throughout eternity. In considering glorification, we should
focus on Christ, for He is every Christian’s “blessed hope”; also, we may
consider final glorification as the culmination of sanctification.
Final glorification must await the manifestation of the glory of our great God
and Savior Jesus Christ (Titus 2:13; 1 Timothy
6:14). Until He returns, we are burdened with sin, and our spiritual
vision is distorted because of the curse. “For now we see in a mirror dimly,
but then face to face. Now I know in part; then I shall know fully, even as I
have been fully known” (1 Corinthians 13:12). Every day, we should be diligent by the
Spirit to put to death what is “fleshly” (sinful) in us (Romans 8:13).
How and when will we be finally glorified? At the last trumpet, when Jesus
comes, the saints will undergo a fundamental, instant transformation (“we shall
all be changed, in a moment, in the twinkling of an eye” – 1 Corinthians
15:51); then the “perishable” will put on the “imperishable” (1 Corinthians
15:53). Yet 2 Corinthians 3:18 clearly indicates that, in a mysterious
sense, “we all,” in the present, “with unveiled face” are “beholding the glory
of the Lord” and are being transformed into His image “from one degree of glory
to another” (2 Corinthians 3:18). Lest anyone imagine that this beholding
and transformation (as part of sanctification) is the work of especially
saintly people, the Scripture adds the following bit of information: “For this
comes from the Lord who is the Spirit.” In other words, it is a blessing
bestowed on every believer. This does not refer to our final glorification but
to an aspect of sanctification by which the Spirit is transfiguring us right
now. To Him be the praise for His work in sanctifying us in the Spirit and in
truth (Jude 24-25;
John 17:17;
4:23).
We should understand what Scripture teaches about the nature of glory—both
God’s unsurpassed glory and our share in it at His coming. God’s glory refers
not merely to the unapproachable light that the Lord inhabits (1 Timothy
6:15-16), but also to His honor (Luke 2:13)
and holiness. The “You” referred to in Psalm 104:2
is the same God referenced in 1 Timothy
6:15-16; He is “clothed with splendor and majesty,” covering Himself
“with light as with a garment” (Psalm 104:2; cf. 93:1;
Job 37:22;
40:10).
When the Lord Jesus returns in His great glory to execute judgment (Matthew
24:29-31; 25:31-35), He will do so as the only Sovereign, who alone has
eternal dominion (1 Timothy 6:14-16).
Created beings dare not gaze upon God’s awesome glory; like Ezekiel (Ezekiel
1:4-29) and Simon Peter (Luke 5:8),
Isaiah was devastated by self-loathing in the presence of the all-holy God.
After the seraphim proclaimed, “Holy, holy, holy is the Lord of hosts; the
whole earth is full of his glory!” Isaiah said, “Woe is me! For I am lost; for
I am a man of unclean lips, and I dwell in the midst of a people of unclean
lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:4).
Even the seraphim showed that they were unworthy to gaze upon the divine glory,
covering their faces with their wings.
God’s glory may be said to be “heavy” or “weighty”; the Hebrew word kabod
literally means “heavy or burdensome”; Most often, the Scriptural usage of
kabod is figurative (e.g., “heavy with sin”), from which we get the idea of the
“weightiness” of a person who is honorable, impressive, or worthy of respect.
When the Lord Jesus became incarnate, He revealed both the “weighty” holiness
of God and the fullness of His grace and truth (“and the Word became flesh and
dwelt among us, and we have seen his glory, glory as of the only Son from the
Father, full of grace and truth” [John 1:14;
cf. 17:1–5]).
The glory revealed by the incarnate Christ accompanies the ministry of the
Spirit (2 Corinthians
3:7); it is unchanging and permanent (Isaiah 4:6-7;
cf. Job 14:2;
Psalm 102:11;
103:15;
James 1:10).
The previous manifestations of God’s glory were temporary, like the fading
effluence of God’s glory from Moses’ face. Moses veiled his face so that the
hard-hearted Israelites might not see that the glory was fading (1 Corinthians
3:12), but in our case the veil has been removed through Christ, and
we reflect the glory of the Lord and seek by the Spirit to be like Him.
In His high priestly prayer, the Lord Jesus requested that God would sanctify
us by His truth (i.e., make us holy; John 17:17);
sanctification is necessary if we are to see Jesus’ glory and be with Him in
eternal fellowship (John 17:21-24). “Father, I desire that they also, whom you
have given me, maybe with me where I am, to see my glory that you have given
me because you loved me before the foundation of the world (John 17:24).
If the glorification of the saints follows the pattern revealed in Scripture,
it must entail our sharing in the glory (i.e., the holiness) of God.
According to Philippians 3:20–21, our citizenship is in heaven, and when
our Savior returns He will transform our lowly bodies “to be like His glorious
body.” Although it has not yet been revealed what we shall be, we know that,
when He returns in great glory, we shall be like Him, for we shall see Him as
He is (1 John 3:2).
We will be perfectly conformed to the image of our Lord Jesus and be like Him
in that our humanity will be free from sin and its consequences. Our blessed
hope should spur us on to holiness, the Spirit enables us. “Everyone who thus
hopes in Him purifies himself as He is pure” (1 John 3:3).
Faith
Hebrews 11:1
tells us that faith is “being sure of what we hope for and certain of what we
do not see.” Perhaps no other component of the Christian life is more important
than faith. We cannot purchase it, sell it or give it to our friends. So what
is faith and what role does faith play in the Christian life? The dictionary
defines faith as “belief in, devotion to, or trust in somebody or
something, especially without logical proof.” It also defines faith as
“belief in and devotion to God.” The Bible has much more to say about faith and
how important it is. In fact, it is so important that, without faith, we have
no place with God, and it is impossible to please Him (Hebrews 11:6).
According to the Bible, faith is the belief in the one, true God without actually
seeing Him.
Where does faith come from? Faith is not something we conjure
up on our own, nor is it something we are born with, nor is faith a result of
diligence in study or pursuit of the spiritual. Ephesians
2:8-9 makes it clear that faith is a gift from God, not because we
deserve it, have earned it, or are worthy to have it. It is not from ourselves;
it is from God. It is not obtained by our power or our free will. Faith is
simply given to us by God, along with His grace and mercy, according to His
holy plan and purpose, and because of that, He gets all the glory.
Why have faith? God designed a way to distinguish between
those who belong to Him and those who don’t, and it is called faith. Very
simply, we need faith to please God. God tells us that it pleases Him that we
believe in Him even though we cannot see Him. A key part of Hebrews 11:6
tells us that “he rewards those who earnestly seek him.” This is not to say
that we have faith in God just to get something from Him. However, God loves to
bless those who are obedient and faithful. We see a perfect example of this in Luke 7:50.
Jesus is engaged in dialog with a sinful woman when He gives us a glimpse of
why faith is so rewarding. “Your faith has saved you; go in peace.” The woman
believed in Jesus Christ by faith, and He rewarded her for it. Finally, faith
is what sustains us to the end, knowing that by faith we will be in heaven with
God for all eternity. “Though you have not seen him, you love him; and even
though you do not see him now, you believe in him and are filled with an
inexpressible and glorious joy, for you are receiving the goal of your faith,
the salvation of your souls” (1 Peter 1:8-9).
Examples of faith. Hebrews chapter 11 is known as the “faith
chapter” because in it great deeds of faith are described. By faith Abel
offered a pleasing sacrifice to the Lord (v. 4); by faith Noah prepared the ark
in a time when rain was unknown (v. 7); by faith Abraham left his home and
obeyed God’s command to go he knew not where, then willingly offered up his
only son (vv. 8-10, 17); by faith Moses led the children of Israel out of Egypt
(vv. 23-29); by faith Rahab received the spies of Israel and saved her life (v.
31). Many more heroes of the faith are mentioned “who through faith conquered
kingdoms, administered justice, and gained what was promised; who shut the
mouths of lions, quenched the fury of the flames, and escaped the edge of the
sword; whose weakness was turned to strength; and who became powerful in battle
and routed foreign armies” (vv. 33-34). Clearly, the existence of faith is
demonstrated by action.
According to the Bible, faith is essential to Christianity.
Without demonstrating faith and trust in God, we have no place with Him. We
believe in God’s existence by faith. Most people have a vague, disjointed
notion of who God is but lack the reverence necessary for His exalted position
in their lives. These people lack the true faith needed to have an eternal
relationship with God who loves them. Our faith can falter at times, but
because it is the gift of God, given to His children, He provides times of
trial and testing in order to prove that our faith is real and to sharpen and
strengthen it. This is why James tells us to consider it “pure joy” when we
fall into trials, because the testing of our faith produces perseverance and
matures us, providing the evidence that our faith is real (James 1:2-4).
