Soteriology - The Study of Salvation
Defining Salvation
From God’s perspective, salvation includes the total work of God in bringing people from condemnation to justification, from death to eternal life, from alienation to filiation. From the human perspective, it incorporates all of the blessings that being in Christ brings both in this life and the life to come.
The inclusive sweep of salvation is underscored by observing the three tenses of salvation. (1) The moment one believed he was saved from the condemnation of sin (Eph. 2:8; Titus 3:5). (2) That believer is also being saved from the dominion of sin and is being sanctified and preserved (Heb. 7:25). (3) And he will be saved from the very presence of sin in heaven forever (Rom. 5:9–10).
The Atonement
What is Atonement?
the state of being at one or being reconciled, so that atonement is reconciliation.
ATONEMENT The means of reconciliation between God and people. Emerges in the Old Testament as part of the sacrificial system; reframed exclusively around the person and work of Jesus Christ in the New Testament.
It is the process by which two (typically estranged) parties are made “at-one” with each other.
Atonement for sin was made by sacrificing an unblemished animal, although that is not always the case. Exceptions including money (Exod 30:14–16), prayer (Exod 32:30–33), the scapegoat (Lev 16:10), and incense (Num 16:46–47) are said to atone for sin under certain circumstances without requiring death. People are not the only recipients of atonement—inanimate objects like the altar (Exod 29:36–37) and holy place (Lev 16:16) are also said to be atoned.
The Day of Atonement (Lev 16) was a more complex ceremony involving special priestly garments, five sacrificial animals (one bull, two goats, and two rams), incense, and the purification of the holy place. After the bull had been killed to atone for the sins of the priest, lots were cast over the two goats. One of the goats was killed and its blood used to purify the holy place; the people’s sins would be confessed over the other—the scapegoat—which was then released into the wilderness to carry away that sin. The two rams were then presented as a guilt offering for the priest and the people, and the fat of the bull and the slain goat was burned on the altar to conclude the ceremony.
The elaborate nature and blood sacrifice of these ceremonies attest the gravity with which the Old Testament views sin. The people’s participation in the ceremonies speaks to the dynamic, covenantal relationship between God and Israel.
The Nature of Atonement
1. In the Old Testament. The arrangements of the sacrificial system of the Old Testament included the necessity of the offerer laying his hands on the animal being offered as a sacrifice.
This meant transmission and delegation, and implied representation; so that it really pointed to the substitution of the sacrifice for the sacrificer.… If the sacrifice was brought by more than one, each had to lay on his hands. It is not quite a settled point whether one or both hands were laid on; but all are agreed that it was to be done “with one’s whole force”—as it were, to lay one’s whole weight upon the substitute.1
The animal’s death took the place of the death due the one offering that animal. The system clearly taught substitution.
The Results of Atonement
Ransom
Likely the oldest metaphor for atonement in the Christian tradition, “ransom” is the term provided by Christ in the Gospels to interpret his impending death: “the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mar 10:45 ESV). In the Graeco-Roman world “ransom” (λύτρον, lytron) referred to the price paid for the release of a slave or captive. Such an image is not far from Paul’s reminder to the Corinthian believers that they had been “bought with a price” (1 Cor 6:20; 7:23 ESV). In the New Testament framing, humanity is the captive that has been ransomed from the powers of sin and death through the atoning work of Christ. The ransom motif also resonated in a Jewish context, connected with God’s ransoming of Israel from slavery (Exod 6:6, 13). In line with this, 1 Peter 1:18–19 says: “you were ransomed from the futile ways inherited from your fathers … with the precious blood of Christ” (ESV).
Sacrifice
“Sacrifice” is by far the most common image for atonement in the Old Testament, and it is also the most common way the New Testament speaks of Christ’s death. The author of Hebrews envisioned Christ as both sacrifice and high priest (Heb 10:11–14). Sacrifice is also Paul’s preferred language; his writings establish the substitutionary nature of Christ’s death for sinners, in line with the sacrificial system of the Old Testament (Green & Baker, Recovering, 63–67). Christ identified with people in their fallen state (Rom 8:3) and was made sin (2 Cor 5:21), sharing in our death so that we might share in his resurrection (Phil 3:10–11). In John’s Gospel, Jesus is similarly hailed as “the Lamb of God, who takes away the sin of the world” (John 1:29).
Reconciliation
Closely related to the image of sacrifice is that of reconciliation. In much the same way that Jesus restored sinners and outcasts to right relationship in the context of first-century Judaism, the death of Christ reconciles the world with God (Eph 2:16; Col 1:20). God is the initiator of the reconciliatory work of Christ, restoring right relationship between a rebellious people and Himself and setting a precedent for the church’s ongoing ministry of reconciliation (2 Cor 5:18–19).
Victory
A number of New Testament authors portray the death of Christ as His victory over sin. The mocking treatment of Jesus by the Roman soldiers—dressing Him in a purple robe, placing a crown of thorns on His head, and hailing Him as king of the Jews (Mark 15:17–18)—ironically casts the crucifixion as a coronation ceremony of sorts. Both Colossians and Revelation portray the death of Christ as a cosmic victory over the powers of evil (Col 2:13–15 and Rev 12:10–11). Luke-Acts focuses the salvific power of Christ on His post-resurrection exaltation by God (Acts 2:36; 5:30–31; Green & Baker, Recovering, 69–77). Christ was raised up in His death and resurrection, victoriously securing humanity’s atonement.
Second Adam
While the atonement metaphors above focus primarily on the death and resurrection of Jesus, His incarnation as the Second Adam attributes atoning significance to His entire life. The angel’s message to Joseph in the opening chapter of Matthew connects the salvation Jesus brings with His status as Immanuel, “God-with-us” (Matt 1:21–23). Similarly, in the Gospel of John, the incarnation of the Word in human flesh is presented as the means through which grace has become available (John 1:14–17). Paul also viewed Christ’s arrival “in the likeness of men” as the precursor to His atoning death and exaltation (Phil 2:5–11 ESV). In the incarnation, Christ became God’s perfect image, the Second Adam who overcomes death (see Rom 5:12–21). In sum, “what Adam did, Jesus undid to excess. Adam disobeyed God and brought death, but Jesus obeyed God and so passed on (abundant, eternal) life for all” (McKnight, Community, 58).
Obtaining Salvation
Faith means confidence, trust, to hold something as true
1. Intellectual or historical faith. This apprehends the truth intellectually as a result of education, tradition, rearing, etc. It is human and does not save (Matt. 7:26; Acts 26:27–28; James 2:19).
2. Miracle faith. This is faith to perform or receive a miracle, and it may or may not be accompanied by salvation (Matt. 8:10–13; 17:20; Acts 14:9).
3. Temporary faith. Luke 8:13 illustrates this kind of faith. It seems similar to intellectual faith, except that there seems to be more personal interest involved.
4. Saving faith. This is a reliance on the truth of the Gospel as revealed in the Word of God.