Thinking on Scripture with Dr. Steven R. Cook

Soteriology Lesson 14 - The Role of God the Son in Our Salvation

     At a point in time, the eternal Son of God added humanity to Himself, simultaneously becoming God and man, Creator and creature, the unique theanthropic person (John 1:1, 14, 18; 8:58; 10:33; 20:28; Col 2:9; Heb 1:8). Jesus is the God-man and exists in hypostatic union, as a single Person with a divine and human nature (John 1:1, 14; 1 John 4:2-3), both natures being distinct and preserved, not mixed or confused, fully God and fully man. The hypostatic union is forever, from conception onward. Jesus was supernaturally conceived by the Holy Spirit in the womb of the virgin Mary (parthenogenesis – Isa 7:14; Matt 1:23; Luke 1:26-38), who is the mother of Jesus’ humanity (Christotokos – bearer of Christ). Some see Mary as the mother of God (Theotokos – bearer of God), and though Jesus is God, His divine nature is without origin and eternal. Being the mother of Jesus’ humanity honors Mary without elevating her to a place beyond what the Scriptures teach. And Jesus was a Jew, born a son of Abraham, in the line David (Matt 1:1), the promised Messiah (Matt 1:17). Jesus grew in wisdom (Luke 2:40, 52), and lived a perfectly righteous life before God and man. The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 3:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father’s holy character and divine revelation. Cults such as Mormonism and Jehovah’s Witness deny the full humanity and deity of Jesus, and for this reason are not within the true Christian community. Thiessen states:
"The Council of Chalcedon, in AD 451, established what has been the position of the Christian church. There is one Jesus Christ, but He has two natures, the human and the divine. He is truly God and truly man, composed of body and rational soul. He is consubstantial with the Father in His deity and consubstantial with man in His humanity, except for sin. In His deity He was begotten of the Father before time, and in His humanity born of the virgin Mary. The distinction between the natures is not diminished by their union, but the specific character of each nature is preserved and they are united in one person. Jesus is not split or divided into two persons; He is one person, the Son of God."[1]
His Deity
     The Bible presents Jesus as God. In the OT, the proper name of God is Yahweh (יהוה) and is generally translated LORD, using all capital letters. When the Septuagint (the Greek translation of the Hebrew OT) was written around 250 B.C., the translators chose the Greek word kurios (κύριος) as a suitable substitute for the Hebrew name Yahweh (יהוה). Though kurios (κύριος) is sometimes used in the NT to mean sir (John 4:11; Acts 16:30), and master (Col 3:22), it is also used to refer to the deity of Jesus Christ (compare Isa 40:3 with John 1:23; and Deut 6:16 with Matt 4:7; cf. John 20:28; Rom 10:11-12; Phil 2:11). According to Thiessen, “Although the second person of the trinity often appears in the Old Testament, He is never referred to as Christ. Instead, we have the names Son, Jehovah, and the angel of Jehovah. In Psalm 2:7 Jehovah calls him His Son. More frequently He is called Jehovah.”[2]The NT writers clearly saw Yahweh-God from the OT as referring to Jesus.
     Concerning the NT evidence, the apostle John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God...And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1, 14). And “the Word” which became flesh also existed with the Father “before the world was” (John 17:5). The Jews of Jesus’s day understood His claims to deity, that He “was calling God His own Father, making Himself equal with God” (John 5:18). On another occasion they said to Jesus, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God” (John 10:33). The apostle Thomas, after seeing the resurrected Jesus, said to Him, “My Lord and my God!” (John 20:28). Paul wrote of Jesus, saying, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9), and elsewhere said that He is “our great God and Savior” (Tit 2:13). And the writer to the Hebrews said of Jesus, “But of the Son He says, ‘Your throne, O God, is forever and ever’” (Heb 1:8).
     As God, Jesus created the universe, for “He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being” (John 1:2-3). And Paul wrote, “For by Him [Jesus] all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created by Him and for Him. And He is before all things, and in Him all things hold together” (Col 1:16-17).
     As God, Jesus accepted the worship of men and angels. The magi who came to see the newborn Jesus said, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him” (Matt 2:2), and “after coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him” (Matt 2:11a). On three separate occasions the disciples worshipped Jesus. Matthew wrote, “And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son!’” (Matt 14:33), “And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him” (Matt 28:9), and “When they saw Him, they worshiped Him” (Matt 28:17a). And after Jesus healed a lame man, we are told “he worshiped Him” (John 9:38). And of the angels it is written, “Let all God’s angels worship him” (Heb 1:6). It follows that Jesus is God, since only God can receive worship. Walvoord states, “In any orthodox statement of the doctrine of the Trinity, the second Person is described as possessing all the attributes of the Godhead, being distinguished as the second Person in contrast to the first or third Persons of the Trinity and as the eternal Son in contrast to the Father or the Holy Spirit.”[3]
Hypostatic Union
     The apostle John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1, 14). At a point in time, God the Son added to Himself humanity, forever uniting His divine nature with a perfect sinless human nature, becoming the God-man (John 1:1, 14, 18). In the field of systematic theology, this is called the hypostatic union. Chafer states, “Though His deity is eternal, the humanity was gained in time. Therefore, the theanthropic Person—destined to be such forever—began with the incarnation.”[4] God the Son did not indwell a human, but forever added humanity to Himself. According to Paul Enns, “When Christ came, a Person came, not just a nature; He took on an additional nature, a human nature—He did not simply dwell in a human person. The result of the union of the two natures is the theanthropic Person (the God-man).”[5] Reading through the Gospels, there were times that Jesus operated from His divine nature (Mark 2:5-12; John 8:56-58; 10:30-33), and other times from His human nature (Matt 4:2; Luke 8:22-23; John 19:28). Concerning both natures, Paul Enns wrote:
"The two natures of Christ are inseparably united without mixture or loss of separate identity. He remains forever the God-man, fully God and fully man, two distinct natures in one Person forever. Though Christ sometimes operated in the sphere of His humanity and in other cases in the sphere of His deity, in all cases what He did and what He was could be attributed to His one Person. Even though it is evident that there were two natures in Christ, He is never considered a dual personality. In summarizing the hypostatic union, three facts are noted: (1) Christ has two distinct natures: humanity and deity; (2) there is no mixture or intermingling of the two natures; (3) although He has two natures, Christ is one Person."[6]
     Jesus is the God-Man. He is eternal God (Isa 9:6; John 8:56-58), yet He was born of a woman in time and space (Gal 4:4). As God, He is omniscient (Psa 139:1-6), but as a boy, He grew in knowledge (Luke 2:52). As God, He created the universe (Gen 1:1; John 1:3; Col 1:15-16), but as a man, He was subject to weakness (Matt 4:2; John 19:28). Walvoord notes, “When the second Person of the Godhead became incarnate there was immediately introduced the seemingly insuperable problem of uniting God with man and combining an infinite and eternal Person with one that is finite and temporal.”[7] Concerning the complexity of the union, Lewis Chafer states:
"The reality in which undiminished Deity and unfallen humanity united in one Theanthropic Person has no parallel in the universe. It need not be a matter of surprise if from the contemplation of such a Being problems arise which human competency cannot solve; nor should it be a matter of wonder that, since the Bible presents no systematized Christology but rather offers a simple narrative with its attending issues, that the momentous challenge to human thought and investigation which the Christ is, has been the major issue in theological controversy from the beginning to the present time."[8]
     As finite humans, we struggle to comprehend the union of God and Man; however, it is with certainty that the Bible portrays Him this way (John 1:1, 14; 20:28; Heb 1:8 cf. Luke 1:31-33; 2 Cor. 5:21; Heb. 4:15), and this truth is essential to Christianity.  As God, Jesus is worthy of all worship and praise (Luke 24:51-52; John 9:38; 20:28; Heb 1:6). As a perfect sinless Man, He went to the cross and died a substitutionary death in our place (Mark 10:45; Rom 5:6-10; 1 Cor 15:3-4; 1 Pet 3:18), and bore the wrath of God that rightfully belongs to us (Isa 53:1-12), so that we might have the gifts of righteousness and eternal life (John 3:16; 10:28; 2 Cor 5:21; Phil 3:9).
Dr. Steven R. Cook
 
[1] Henry Clarence Thiessen and Vernon D. Doerksen, Lectures in Systematic Theology (Grand Rapids, MI; Cambridge: William B. Eerdmans Publishing Company, 1979), 208.
[2] Ibid., 209.
[3] John F. Walvoord, Jesus Christ Our Lord (Chicago, Ill; Moody Press, 1969), 106.
[4] Lewis S. Chafer, Systematic Theology, Vol. 1 (Grand Rapids, Michigan: Kregel Publications, 1993), 383.
[5] Paul P. Enns, Moody Handbook of Theology, (Chicago, Illinois: Moody Press, 1989), 227.
[6] Paul P. Enns, Moody Handbook of Theology, 225.
[7] John F. Walvoord, Jesus Christ Our Lord (Galaxie Software, 2008), 107.
[8] Lewis S. Chafer, Systematic Theology, Vol. 1, 387.

Acts 9:32-43 - Serving Others

Introduction
     After Saul’s conversion to Christ (Acts 9:1-19), he stopped persecuting the church and began to preach Jesus as “the Son of God” (Acts 9:20). This resulted in peace throughout the region. Luke records, “the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase” (Acts 9:31). In the following pericope (Acts 9:32-43), Luke records the spreading of the gospel and Peter’s ministry outside of Jerusalem, specifically in the cities of Lydda and Joppa.
Text
     Luke, turning from Saul’s conversion, recounts an event with Peter in the city of Lydda. Luke wrote, “Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda” (Acts 9:32).[1]
     That there were saints (ἅγιος hagios) in Lydda shows that the gospel had been preached there and some had believed in Jesus as Savior. The word saint is a synonym for a believer in Christ, not a description of one’s character. All Christians are saints (Rom 1:7; 1 Cor 1:1-2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:1). After Peter had arrived in Lydda, Luke tells us, “There he found a man named Aeneas, who had been bedridden eight years, for he was paralyzed” (Acts 9:33). That Luke described Aeneas as “a man” (ἄνθρωπος anthropos) and not a saint or disciple might imply he was not a believer. Luke tells us Aeneas had been paralyzed for eight years, which meant he was totally dependent on others for help. Aeneas, being paralyzed, could not sit up, dress, feed, or clean himself. Someone had to care him. If he were transported anywhere, someone had to move him and care for him along the way. Apparently the man had a support structure in place to assist him during his years of paralysis; most likely his family. Caring for others can bring great stress. First, there is the mental and emotional stress of caring for a loved one who is in a declining situation. The caregiver will experience states of mental frustration and emotional exhaustion. In addition, there are the ongoing physical demands of caring for them, a commitment to be physically present, the financial costs, and a loss of independence by the caregiver as he/she surrenders personal interests to care for their loved one.
     Luke recounts Peter’s interaction with Aeneas, informing us, “Peter said to him, ‘Aeneas, Jesus Christ heals you; get up and make your bed.’ Immediately he got up” (Acts 9:34). This account is similar to that of the Lord Jesus who had healed a paralytic in Capernaum, telling the man to take up his bed and go home (Matt 9:6; Mark 2:11; Luke 5:24), and also the paralytic at the pool of Bethesda (John 5:8). This healing of Aeneas was done specifically in the name of Jesus Christ, which was intended to draw attention to Jesus as the living One who had authority over physical maladies. This healing was immediate and total, as Luke uses the Greek adjective eutheos (εὐθέως), which, according to Mounce, means “immediately, instantly, at once.”[2] The healing of Aeneas brought instantaneous health to the man, and also brought relief to his caregiver(s) who had provided for him over the eight years. Though this was certainly a blessing to Aeneas and his loved ones, God intended a greater purpose, which was the salvific healing of souls. Luke records, “And all who lived at Lydda and Sharon saw him, and they turned to the Lord” (Acts 9:35). Lydda was the city, and Sharon was the coastal region where the city was located. All those who knew the paralyzed man now saw him in perfect health. The result was, “they turned to the Lord,” which is theological shorthand meaning they believed in Christ as their personal Savior. It may also connote they were obedient in baptism and became disciples. Thomas Constable notes:
The phrase “believed in the Lord” is similar to “turned to the Lord” (Acts 9:35; cf. Acts 11:21; 15:19). It is another way of saying that they became Christians, and both phrases emphasize that the Person they believed in was the Lord Jesus. Notice that “turned” is equated with “believed,” and that Luke mentioned no other condition for salvation.[3]
     Sometimes God heals people for His purposes, and sometimes He does not. He is sovereign and “works all things after the counsel of His will” (Eph 1:11). If/when God does not heal someone, it is for His own purposes, and sometimes sickness leads to death, which is the vehicle He uses to bring His children home to heaven (2 Ki 13:14).
     Luke transitions to his next account of Peter’s ministry, saying, “Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did” (Acts 9:36). Joppa was a coastal town that once had a thriving seaport; however, it lost much of its trade when Herod built the seaport of Caesarea in honor of his friend, Caesar. Of course, Joppa was known in the OT as the place where Jonah fled when disobeying the Lord’s call to preach to Gentiles (Jonah 1:3). Luke tells us about a woman named Tabitha, who also had the Greek name Dorcas (both names mean Gazelle). That Tabitha was a disciple meant she was a believer. This woman was loved and greatly known in her community as Luke tells us she “was abounding with deeds of kindness and charity which she continually did” (Acts 9:36b). Whereas Luke had previously focused on a paralyzed man as one who needed help, here he focuses on a woman who was a caregiver and provided help to others. Her work was not to a family member, but to the community where she lived. This means she had a heart of compassion as well as a sense of responsibility to help meet the physical needs of others. This is true of many healthy Christian ministries which have outreach services for those in the communities around them.
     Luke tells us, “And it happened at that time that she fell sick and died; and when they had washed her body, they laid it in an upper room” (Acts 9:37). This was a tragedy for others who lost this gracious woman. But the account is also unusual, as we’re informed after “they had washed her body, they laid it in an upper room” (Acts 9:37b). This is unusual as the dead were commonly buried in short time to mitigate the experience of the sights and smells of decaying flesh. It’s possible this was an act of faith by those who cared for her body, as perhaps they’d heard about the miracle in Lydda and thought the Lord may perform a miracle for them as He’d done there. Luke states, “Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, ‘Do not delay in coming to us’” (Acts 9:38).
     When Peter received word from the disciples in Joppa, we’re told, “So Peter arose and went with them. When he arrived, they brought him into the upper room; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them” (Acts 9:39). Here we observe Peter as a leader who was willing to serve others and responded quickly to their call for help. Those who are not willing to serve are not qualified to lead (see Matt 23:11; Luke 22:26; John 13:14-15; 1 Pet 4:10). This is true today, as the church has an obligation to help the needy, as “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans: and widows in their distress, and to keep oneself unstained by the world” (Jam 1:27). And, “while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10).
     After Peter arrived, we’re told, “But Peter sent them all out and knelt down and prayed, and turning to the body, he said, ‘Tabitha, arise.’ And she opened her eyes, and when she saw Peter, she sat up. 41 And he gave her his hand and raised her up; and calling the saints and widows, he presented her alive” (Acts 9:40-41). This account is parallel to Mark’s account of Jesus raising Jairus’ daughter (Mark 5:37-43). Regarding the similarity of these two events, Warren Wiersbe notes, “In both cases, the mourning people were put out of the room; and the words spoken are almost identical: “talitha cumi: little girl, arise; Tabitha cumi: Tabitha, arise.”…In both instances, it was the power of God that raised the person from the dead, for the dead person certainly could not exercise faith.”[4]
     Furthermore, we’re told that after Tabitha had been resuscitated, that Peter called “the saints and widows” back into the room and there “he presented her alive” (Acts 9:41). This is similar to the account where Elijah resuscitated the son of the widow of Zarephath and then afterwards gave “him to his mother” (1 Ki 17:23), and Jesus, after resuscitating the son of the widow of Nain (Luke 7:11-14), “gave him back to his mother” (Luke 7:15). The restoration of a deceased child to a widow mother was a blessing, and here, Peter’s restoration of Tabitha was a blessing to the widows of Joppa. Luke tells us the outcome of the miracle, that “It became known all over Joppa, and many believed in the Lord” (Acts 9:42). Though these poor widows were blessed to have their friend and provider back, the greater blessing was that others came to believe in the Lord, and as a result, came to have forgiveness of sins and eternal life.
     Though the Bible presents many miracles, historically they are rare and usually mark a historical shift where God is grabbing the attention of His people to let them know He’s doing something new. This was true during the Exodus, wilderness wanderings, and the time of conquest under Joshua. It was also true during the time of ministry for Elijah and Elisha when God was turning the nation from egregious idolatry. And also during the time of Jesus and His apostles to mark the coming of the Messiah as well as the shift from Law to Grace. God still continues to act supernaturally in people’s lives, but often behind the scenes in ways that people often do not detect, or detect later in their lives when hindsight is clearer. John Walvoord states:
With the completion of the New Testament, and its almost universal acceptance by those true to God, the need for further unusual display of miraculous works ceased. The preacher of today does not need the outward evidence of ability to heal or speak with tongues to substantiate the validity of his gospel. Rather, the written Word speaks for itself, and is attended by the convicting power of the Spirit.[5] 
     Luke closes out this pericope, saying, “And Peter stayed many days in Joppa with a tanner named Simon” (Acts 9:43). Peter’s staying with a tanner would have been regarded as scandalous by many of the religious Jews who considered the practice unclean (Lev 11:35-40). This might also express a shift in Peter’s theology and practices as he was moving from the dispensation of Law to Grace. Thomas Constable notes:
Evidently Peter remained in Joppa for quite some time (“many days”) in order to confirm these new converts and to help the church in that town. His willingness to stay with a tanner shows that Peter was more broad-minded in his fellowship than many other Jews. Many Jews thought that tanners practiced an unclean trade because they worked with the skins of dead animals, so they would have nothing to do with them.[6]
Summary:
     The Central Idea of the Text is that Peter traveled to Lydda and Joppa and performed miracles in order to draw attention to Christ so others might believe in Him and be saved. 
Personal Application:
Below are a few principles of ministry extrapolated from the Tabitha narrative:
Tabitha was a believer who was marked by acts of kindness and charity towards others.
Though some ministries are corporate in nature, Tabith’s appears to be singular and personal, as she actively sought to meet the needs of those near her, displaying compassion and generosity in tangible ways.
Tabitha’s work revealed a heart of love and sacrifice as she gave of her resources, talents, and time to make clothing that blessed others.
The display of Tabith’s tunics and garments by the widows reveals how deeply they were impacted by her kindness. This shows that a ministry’s impact can partly be measured in the lives of people who have been impacted.
Tabitha also displayed a sense of personal responsibility and leadership, as she did not wait for others to act, but took it upon herself to meet the needs of those around her.
When God resuscitated Tabitha as a result of Peter’s prayer, it is assumed she restarted her ministry to others.
No ministry lasts forever; and a ministry that has diminished or died can be revived if the Lord wills it.
The Gospel
     If you are here this morning without Christ, without hope, and without eternal life, I want you to know that when Jesus was on the cross, He had you personally in mind as He bore your sin and paid the price for it. He died and paid the penalty for your sins so that you would not have to. Scripture reveals, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). The good news for us is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4), and if we place our faith in Him as the only Savior (John 14:6; Acts 4:12), we are promised forgiveness of sins (Eph 1:7), eternal life (John 10:28), and place in heaven forever (John 14:1-3). I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20).
 
 
[1] Charles R. Swindoll, Acts, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, Inc., 2016), 183.
[2] William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1159.
[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Acts 9:42.
[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 444.
[5] John F. Walvoord, The Holy Spirit (Grand Rapids, Mich: Zondervan Publishing, 1965), 174.
[6] Tom Constable, Tom Constable’s Expository Notes on the Bible, Acts 9:43.

Soteriology Lesson 13 - The Role of God the Father in Our Salvation

     God the Father is seen as the initiator, planner, and orchestrator of the salvation of mankind, and this because He is loving, merciful, and kind, and “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Salvation is necessary because of the problem of sin in the human race. All mankind is utterly helpless to bring about a remedy by human effort (Rom 3:10, 23; 5:6-10; Gal 2:16, 21; 3:21-22). Everyone is said to be “darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart” (Eph 4:18), and “dead” in their “trespasses and sins” (Eph 2:1; cf., Col 2:13). This refers to spiritual death, which means separation from God. We are trapped in sin and stand guilty before a holy and righteous God and are completely unable to save ourselves. Wiersbe observes:
The unbeliever is not sick; he is dead! He does not need resuscitation; he needs resurrection. All lost sinners are dead, and the only difference between one sinner and another is the state of decay. The lost derelict on skid row may be more decayed outwardly than the unsaved society leader, but both are dead in sin—and one corpse cannot be more dead than another! This means that our world is one vast graveyard, filled with people who are dead while they live (1 Tim 5:6).[1]
If God had not made a way for us to be saved, we would be forever lost. Lightner states:
God is the only one who could solve the problem which man’s sin presented to Him. After man’s fall God the Father began in time the plan of salvation which He devised before time began. This divine plan centered in his divine Son: “He gave His only begotten Son” because He “so loved the world” (John 3:16). “Hereby perceive we the love of God, because He laid down His life for us” (1 John 3:16). “In this was manifested the love of God toward us, because that God sent His only-begotten Son into the world that we might live through Him” (1 John 4:9).[2]
     But God intervened. He broke into time and space and displayed His mercy, love, and grace upon mankind. The apostle Paul wrote:
But God, being rich in mercy, because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), 6 and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, 7 so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. (Eph 2:4-9)
     The Father’s actions are based on His love for all mankind. He loves because of who He is and not because of the beauty or worth of the object. Scripture reveals that “God is Love” (1 John 4:8), which means love is part of His nature. God loves because it is His nature to love.
The Father’s eternal plan for salvation
     God the Father’s soteriological work is traced back to what He planned before time began. He was motivated to provide for our salvation before we existed. According to Lightner, “We are often led to believe that our salvation began when we made our decision to trust Christ as Savior. The fact is, God was at work on our behalf long before that time.”[3] Paul wrote that God the Father “chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4). That the Father elected us to salvation is straightforward in this passage, and the doctrine of election will be addressed later in this work. For now, this passage is noted because it speaks of the Father’s salvation-work “before the foundation of the world.” According to Lightner:
God the Father’s work in salvation centers primarily in what he did before time began. With infinite love and compassion he acted on our behalf even before we were born. Paul told the Ephesian Christians that they had been chosen in Christ by the Father before the foundation of the world (Eph 1:4). To the Roman Christians the same apostle wrote about the Father’s foreknowledge, predestination, and call of them before time (Rom 8:29–30). Peter, writing to saints scattered throughout Asia Minor, described them as “elect” of God the Father (1 Pet 1:2). While evangelicals differ on how these and other such passages are to be understood, they all agree that God the Father initiated the plan of salvation in eternity past.[4]
     God’s election starts with His sovereign choice, but also includes the individual choices of those who trust in Christ as Savior. Both are true. Though there is tension at this point—and this because of limited information and limited human capacity to comprehend—both God’s sovereignty and human volition must be acknowledged at the same time. Lightner states, “God the Father is sovereign. He must be to be God. Human responsibility is just as biblical as divine sovereignty. Jesus stressed both. Jesus said no one can come to him unless drawn by the Father but he also said none who come to him would be cast out (John 6:37).”[5]And Paul Enns states, “While there is human responsibility in salvation, there is first a divine side to salvation in which God sovereignly acts to secure the sinner’s salvation.”[6]The Christian must be content to live with this tension and not try to force a solution one way or another.
     The salvation of mankind, with all its details, was fully comprehended and planned by God the Father from eternity past. It’s not as though God was surprised by the fall of Lucifer and mankind. He is eternal, and His plan is eternal. Lightner states, “We must never view salvation as an afterthought or as the only possible way out of a hopeless dilemma on the part of God. The plan of salvation is as eternal as God is. God was not shocked when Satan and then man fell. He is eternal, and his plan is from eternity past to eternity future.”[7]
God the Father commissioned God the Son
     God the Father commissioned God the Son to provide our salvation. God the Son agreed to the Father’s mission, came into the world, added humanity to Himself, and executed the Father’s plan perfectly. Though Jesus said and did many things during His time on earth, of which many books have been written, His primary mission was to save sinners. Jesus said, “the Son of Man has come to seek and to save that which was lost” (Luke 19:10), and “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Jesus lived a sinless life and then sacrificed Himself on the cross as an atoning sacrifice for the sins of humanity. Through His death, burial, and resurrection, salvation is offered to all who believe in Him as Savior. Bruce Ware notes, “In eternity, the Father commissioned the Son who then willingly laid aside the glory He had with the Father to come and purchase our pardon and renewal.”[8]
God the Father sent the Son to die
     It was the Father’s will for the Son to go to the cross to die for lost sinners, and the Son willingly went to His death and bore the Father’s wrath in our place. This was explained in Isaiah, where the prophet wrote about the Suffering Servant, saying, “But the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering” (Isa 53:10a). It is simultaneously true that the Father sent and the Son went. In the Gospel of John, we’re told, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:16-17). Jesus said, “This is the work of God, that you believe in Him whom He has sent” (John 6:29), and “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). The apostle John wrote, “God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10), and “the Father has sent the Son to be the Savior of the world” (1 John 4:14). Walvoord states:
Jesus Christ’s main purpose in coming to the world…was to provide salvation for those who put their trust in Him. Jesus expressed this in Luke 19:10, “For the Son of Man came to seek and to save what was lost.” In His public ministry Jesus spoke of many truths, and His teachings were so comprehensive that a systematic theology could be written based on what He said and taught. However, this was a background to His dying on the cross for our sins. In this supreme act of dying, He fulfilled His main purpose in becoming incarnate, of being “the Lamb of God, who takes away the sin of the world” (John 1:29).[9]
 
 
[1] Ibid., 18.
[2] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 189–190.
[3] Ibid., 192.
[4] Ibid., 191.
[5] Ibid., 191.
[6] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 328.
[7] Robert P. Lightner, Handbook of Evangelical Theology, 192.
[8] Bruce A. Ware, “Tampering with the Trinity: Does the Son Submit to His Father?,” in Biblical Foundations for Manhood and Womanhood, ed. Wayne Grudem, Foundations for the Family Series (Wheaton, IL: Crossway Books, 2002), 248.
[9] John F. Walvoord, What We Believe, 73.

Soteriology Lesson 12 - The Work of the Trinity in Our Salvation

In Christian theology, the Bible reveals there is one God who exists as three distinct Persons within the Trinity (Gen 1:26; 11:6-7; Matt 28:19; 2 Cor 13:14; 1 Pet 1:2): God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (John 1:1, 14, 18; 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). God is three in Person, but one in essence, sharing the same attributes. The use of the Hebrew numeral echad (אֶחָד) reveals, in some contexts, the idea of a complex one, which supports the doctrine of the Trinity (Deut 6:4; cf., Gen 2:24; Ezra 3:1; Ezek 37:17). All three are co-equal, co-infinite, co-eternal, and worthy of all praise and service. According to John Walvoord:
In contrast to the polytheism of the heathen world with its many gods and idols, the Christian faith centers in one God. This God, however, is revealed to be a Trinity, including the Father and the Son and the Holy Spirit. As such, we distinguish the Father from the Son and both of them from the Holy Spirit…All students of scriptural truth labor to understand the doctrine of the Trinity, but it eludes them because it is beyond anything that they experience in this life…Accordingly, the best procedure is to accept the Bible as true and accept the fact that there is one God who exists in three persons and leave the explanation of this to the life after this.[1]
     The three Persons of the God-head are one in essence (Deut 6:4; Isa 43:10; 44:6; 45:5-6), and share the same divine attributes. The attributes of God consist of intrinsic characteristics that are equally representative of the God the Father, God the Son, and God the Holy Spirit. God’s attributes are revealed in Scripture, which means they are objective and can be learned by God’s people. Furthermore, the attributes of God explain His actions. And we cannot separate or elevate one attribute above another. The Bible reveals God is: Living, which means “He is the living God and the everlasting King” (Jer 10:10), He “has life in Himself” (John 5:26; cf. Psa 42:2; 84:2; Matt 16:16; John 1:4) and is the ultimate source of life. Paul states, “for in Him we live and move and exist” (Acts 17:28). This attribute takes priority, for if God is not living, none of the other attributes are possible. Self-existent (aseity), which means His existence depends on nothing outside of Himself (Ex 3:14). Moses said, “from everlasting to everlasting, You are God” (Psa 90:2). There is no prior cause that brought God into existence, He will never cease to be, and He depends on nothing outside of Himself. Holy (Lev 11:44; Psa 99:9; Isa 45:5-19), which means God is morally perfect and separate from all that is sinful. Spirit (John 4:24; 2 Cor 3:17), which means the nature of God’s being is spirit, not material. Sovereign (Psa 115:3; Isa 46:9-11; Dan 4:35; Acts 17:24-28), which means God acts freely as He pleases, always as He pleases, and only as He pleases. Immutable (Psa 102:26-27; Mal 3:6), which means God’s essential nature does not change. Eternal (Deut 33:27; 1 Tim 1:17), which means God has always existed, does exist, and forever will exist. Infinite (1 Ki 8:27; Jer 23:24), which means God exists in space and beyond space. Omniscient (Psa 139:1-4; Matt 6:31-33), which means God knows all things and is infinite in knowledge. Omnipresent (Psa 139:7-10; Jer 23:24), which means He is equally and fully everywhere present. Omnipotent (Job 42:2; Isa 40:28), which means God is all-powerful and able to accomplish all He desires. Righteous (Psa 11:7; 119:137), which refers to His intrinsic moral perfection, from which He commands all things in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. Just (Psa 9:7-8; 19:9), which refers to the outworking of His righteousness in which He justifies or condemns, blesses or curses, that which does or does not conform to His righteous character. True (Jer 10:10; John 17:3), which means He is genuine, in contrast to false idols. This means He truthful (2 Sam 7:28; John 17:17). His knowledge and declarations define reality and help us make sense of what is. Love (Jer 31:3; 1 John 4:7-8), which means He is committed to us, desires our best, and acts for our benefit. Good (Psa 100:5; 145:9; Nah 1:7; Jam 1:17), which means all He does is good, and that He is the ultimate source of all that is good. Faithful (Deut 7:9; Lam 3:21-23), which means He is reliable in all He says and does, always keeping His Word. Merciful (Psa 86:15; Tit 3:5), which means He is kind toward us and does not judge us as we deserve. Gracious (Psa 111:4; 116:5), which means He treats us better than we deserve.
     All three Persons of the Godhead are involved in providing salvation. Our salvation is said to be planned and initiated by God the Father, agreed upon and executed by God the Son, and imparted to each person by God the Holy Spirit. According to Lewis Chafer:
[It] is essential to recognize that the “salvation [which] is of Jehovah” includes the three Persons of the Godhead as actively engaged in the realization of this stupendous undertaking…In every aspect of saving grace the three Persons are concurring. Even when hanging on the cross, the Son was not alone in His vast achievement. It was God who was in Christ reconciling the world unto Himself; the Father was offering His Lamb; and that sacrifice was offered through the eternal Spirit (Heb 9:14).[3]
Robert Lightner states:
Evangelical Christians, in harmony with the historic orthodox Christian faith, worship God who is one in three and three in one, one in essence and three in person. The entire Godhead—Father, Son, and Holy Spirit—is involved in the salvation of the sinner. The Lord Jesus Christ, the Son of God, died for sinners. He is the Savior! It is customary in evangelical circles to put such emphasis on the second person’s part in our salvation that the roles of the Father and the Spirit are often slighted…Even though it is not always expressed in the same way, evangelicals agree that man’s salvation is the product of the Holy Trinity.[4]
Warren Wiersbe adds:
You will note that all three Persons in the Godhead are involved in our salvation (see also 1 Peter 1:3). As far as God the Father is concerned, you were saved when He chose you in Christ in eternity past. But that alone did not save you. As far as God the Son is concerned, you were saved when He died for you on the cross. As far as God the Spirit is concerned, you were saved when you yielded to His conviction and received Christ as your Savior. What began in eternity past was fulfilled in time present, and will continue for all eternity![5]
     In the following lessons, special attention will be given to the specific members of the Trinity and their work in salvation.
 
[1] John F. Walvoord, What We Believe (Grand Rapids, Mi; Discovery House Publishers, 1990), 38-39.
[2] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 200.
[3] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 207.
[4] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 190–191.
[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 11.

Soteriology Lesson 11 - Salvation from What?

Saved from God’s wrath
     Being saved from God’s wrath means we will never experience eternal separation from Him in the lake of fire. John wrote, “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him” (John 3:36). And Paul said, “having now been justified by His blood, we shall be saved from the wrath of God through Him” (Rom 5:9). Also, When writing to the Christians at Thessalonica, Paul assured them they would be saved “from the wrath to come” (1 Th 1:10). This last verse could refer to the eternal wrath all unbelievers will experience because they have rejected Christ as their Savior, which is the lake of fire (Rev 20:15). However, it could also refer to the wrath of the Tribulation (Rev 6-18), whereby God will judge the world after the rapture of the church (1 Cor 15:51-53; 1 Th 4:13-18). Christians living in the dispensation of the church age will be spared from both forms of God’s wrath, so there is no need to be concerned with this.
Saved from Satan’s domain of darkness
     As Christians, we are also saved from “from the dominion of Satan to God” (Act 26:18), and transferred from Satan’s “domain of darkness” (Col 1:13a) into “the kingdom of His beloved Son” (Col 1:13b). This transference happens at the moment of faith in Christ and is a spiritual reality that is true for all Christians. The kingdom of Christ mentioned here does not refer to the future eschatological kingdom that will come, in which Jesus, a biological descendant of David, is prophesied to rule over the world in righteousness.[1] Rather, it refers to the current spiritual kingdom where God rules in the hearts of His people. Concerning this passage, Ryrie states, “It refers to the kingdom into which all believers have been placed (Col 1:13), and it is entered by the new birth. The Ruler is Christ; in this concept of the kingdom He rules over believers only; and the relationship exists now.”[2] And Fruchtenbaum adds, “The Spiritual Kingdom is composed of all believers, and only believers, of all time. The means of entering this Kingdom is by regeneration by the Holy Spirit. In the present age, from Acts two until the Rapture, the Spiritual Kingdom and the Church are synonymous, but only during the period between Acts two and the Rapture.”[3]
Saved from the coming tribulation
     Jesus, when speaking to the church at Philadelphia, said, “Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth” (Rev 3:10). The hour of testing here refers to the time of the future Tribulation that follows the rapture of the church. Robert Thomas affirms this, saying, the hour of trial refers to “the future period of trouble just before Christ’s personal return to earth.”[4] Charles Ryrie adds, “The promise of Revelation 3:10 not only guarantees being kept from the trials of the Tribulation period but being kept from the time period of the Tribulation. The promise is not, “I will keep you from the trials.” It is, “I will also keep you from the hour of trial” (NIV).”[5] Fruchtenbaum states:
"In this passage, the Church is promised to be kept from the period of trial that is about to fall upon the whole earth. In the context of the Book of Revelation, it is the Tribulation found in chapters 6–19 that is this period of trial that is to fall upon the whole earth. It is from this period of trial that the Church is to be kept. This verse does not say that the Church will be merely kept safe during the trial, but it will be kept from the very hour of the trial, that is, from the very time of it."[6]
Saved from hell
     Scripture reveals we are saved from hell. Jesus talked about hell (Matt 5:22, 29-30; 10:28; 18:9; 23:15, 33), saying, “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (Matt 10:28). The word hell translates the Greek word Gehenna (12x in the NT), which means “a place of fire.”[7] Biblically, it is a place of eternal torment. Moisés Sylva notes, “Gehenna is elsewhere referred to by such phrases as ‘the blazing furnace’ (Matt 13:42, 50), ‘the eternal fire’ (Matt 25:41), and ‘the fiery lake’ (Rev 19:20 et al.). Gehenna is distinguished from Hades, which evidently houses the souls of the dead before the last judgment; indeed, Hades along with death will be thrown into the lake of fire (Rev 20:14).”[8]
     Hell is that final place of suffering where all unbelievers go. Speaking to unbelievers at the end of the Tribulation, Jesus said, “Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels” (Matt 25:41), and of them He said, “These will go away into eternal punishment, but the righteous into eternal life” (Matt 25:46). John tells us, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Concerning hell, J. I. Packer wrote:
It is thought of as a place of fire and darkness (Jude 7, 13), of weeping and grinding of teeth (Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30), of destruction (2 Th 1:7–9; 2 Pet 3:7; 1 Th 5:3), and of torment (Rev 20:10; Luke 16:23)—in other words, of total distress and misery. If, as it seems, these terms are symbolic rather than literal (fire and darkness would be mutually exclusive in literal terms), we may be sure that the reality, which is beyond our imagining, exceeds the symbol in dreadfulness. New Testament teaching about hell is meant to appall us and strike us dumb with horror, assuring us that, as heaven will be better than we could dream, so hell will be worse than we can conceive. Such are the issues of eternity, which need now to be realistically faced.[9]
What about those who never hear the gospel?
     Someone might say, “What about those who never hear the gospel message about Jesus? Are they condemned to hell?” The Bible reveals that God is “the Judge of all the earth” (Gen 18:25; Psa 58:11), that He “is a righteous judge” (Psa 7:11), and is “righteous in all His ways” (Psa 145:17a). This means God is absolutely fair to everyone, and no one will go to hell who did not choose it.
     God has revealed Himself to everyone. In a general sense, He has made Himself known through His creation. Knowledge of God’s existence is clearly revealed through His creation.[10] David wrote, “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands. 2 Day to day pours forth speech, and night to night reveals knowledge” (Psa 19:1-2). God is declared and revealed through His creation, much like a painter is revealed through a masterpiece painting. The apostle Paul wrote of God’s wrath which is revealed toward those who reject Him after they come to the know about Him through His creation. Paul wrote, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them” (Rom 1:18-19). There’s nothing wrong with God’s revelation of Himself through his creation. The problem lies in people “who suppress the truth in unrighteousness” (Rom 1:18b). Furthermore, God has made Himself known “within them”, which means that each person with normal mental capacity intuitively knows that God exists. In theology, we call this the sensus divinitatis, or sense of the divine. Paul continues his line of reasoning, saying, “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom 1:20). Those who reject God after becoming aware of Him, are held morally responsible and are “without excuse” for their choices before a holy and righteous God who will hold them accountable. Robert Mounce states:
Seeing the beauty and complexity of creation carries with it the responsibility of acknowledging the Creator both as powerful and as living above the natural order. Disbelief requires an act of rebellion against common sense. It displays fallen humanity’s fatal bias against God. Although the created order cannot force a person to believe, it does leave the recipient responsible for not believing.[11]
     Of those who are negative to God, three times it is written that He “gave them over” to “the lusts of their hearts” (Rom 1:24), and “to degrading passions” (Rom 1:26), and “to a depraved mind, to do those things which are not proper” (Rom 1:28). Once God permits a person to operate by his sinful passions, that person is given a measure of freedom to live as he wants, but not without consequence, both in time and eternity.
     If someone is positive and wants to know God personally, then He will make certain that person receives gospel revelation in order to be saved. If the person goes negative and does not want to know Him, then God—who is no bully—will let that person go his own way, but will hold him accountable for his decision. For those who are negative to God and reject Him after coming to know about Him through His creation, that rejection is sufficient to condemn that soul forever. The only heaven they will ever know—if we can call it heaven—is the life they’ll enjoy in this world during their fleeting time on earth. But after they die, all unbelievers will suffer for eternity in hell, forever separated from God, with no hope of their situation changing. Robert W. Yarbrough states:
Jesus spoke repeatedly of ‘the fire of hell’ (Matt 5:22) and ‘eternal fire’ (Matt 18:8). He urged his followers, ‘Fear him who, after the killing of the body, has power to throw you into hell’ (Luke 12:5). The double-edged nature of Jesus’ ministry is well summarized in John 3:36: “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him.” Those who reject God’s righteousness become targets of his wrath (Rom 1:18, 24, 26, 28; Eph 5:6; Col 3:6; Heb 10:26–31; Rev 19:11–21).[12]
     Those who spend eternity in hell are there by choice and not by chance. According to J. I. Packer, “Scripture sees hell as self-chosen; those in hell will realize that they sentenced themselves to it by loving darkness rather than light, choosing not to have their Creator as their Lord, preferring self-indulgent sin to self-denying righteousness, and (if they encountered the gospel) rejecting Jesus rather than coming to Him (John 3:18–21; Rom 1:18, 24, 26, 28, 32; 2:8; 2 Th 2:9–11).”[13]
     Those who stand before the great white throne for judgement (Rev 20:11) will know the One who is sitting on that throne, and they will know they are there to be judged for their sins. Not a single person will ask, “Who are you?” For they will all know Who He is, and that they are there to face judgment for eternity. All this is avoidable if one will only acknowledge God and respond positively to the gospel of grace and believe in Christ as Savior. One needs only to believe in Christ as Savior to avoid eternity in hell. God has made a way for all to be saved, so if any are not, it’s by their choice and not because there was no divine provision available. When one turns to Christ as Savior, he has forgiveness of sins (Eph 1:7) and eternal life (John 3:16; 10:28). These have their names written “in the Lamb's book of life” (Rev 21:27). But the opposite is true, for “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15).
Dr. Steven R. Cook
 
[1] The Lord focused specifically on David, promising that one of his descendants would rule forever (2 Sam 7:16; Psa 89:3-4, 34-37; Jer 23:5-6; 33:14-15). This descendant would be a righteous king (Isa 9:6-7; 11:1-9; Jer 23:5-6; 33:14-18), and his kingdom will last forever (Dan 2:44; 7:13-14; 1 Cor. 15:24). Jesus is identified as that king (Luke 1:30-33). When Jesus came, He repeatedly offered the earthly kingdom to Israel (Matt 3:1-2; 4:17; 10:5-7), a literal kingdom that was future (Matt 6:10; Luke 19:11; Acts 1:3-6). But they rejected Him and His offer (Matt 11:20; 12:14; Mark 15:12-15; John 19:15); therefore, the earthly kingdom was postponed for a future time (Matt 21:43; cf. Matt 19:28; 25:31; Luke 22:28-30; Acts 1:3-6; Rev 20:4-6).
[2] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 461–462.
[3] Arnold G. Fruchtenbaum, The Footsteps of the Messiah : A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 663.
[4] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 284.
[5] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 563–564.
[6] Arnold G. Fruchtenbaum, The Footsteps of the Messiah : A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 153.
[7] Moisés Silva, ed., “Gehenna” New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 548.
[8] Moisés Silva, ed., “Gehenna” New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 548.
[9] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 261–262.
[10] God has also revealed Himself in special ways in the person of Christ (John 1:18; Heb 1:1-3), through the Scriptures (Luke 16:31), and through the lives of His people (Matt 5:16). However, if the unbeliever goes negative at the moment of God consciousness, he/she may never know anything more about God through special revelation, as He is under no obligation to reveal Himself further. 
[11] Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 78.
[12] R. W. Yarbrough, “Atonement,” in New Dictionary of Biblical Theology, ed. T. Desmond Alexander and Brian S. Rosner, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 390.
[13] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 262–263.

Acts 9:1-19a - The Conversion of Saul

Introduction
     Previously, Saul had been persecuting Christians. But his efforts to crush them were frustrated, and the gospel spread further and further. In this pericope, Luke recorded Paul’s conversion (Acts 9:1-19). Paul gave personal accounts of his conversion in Acts 22:4-21 and 26:12-18. It was at Paul’s conversion that he personally saw the Lord Jesus (1 Cor 9:1).  
Text
     Luke opens this section, saying, “Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem” (Acts 9:1-2). Saul, contrary to his tremendous education, was spiritually blind and was serving as an instrument of Satan to attack the church. The believers here are called disciples of the Lord (Acts 9:1) and belonging to the Way (Acts 9:2; cf., Acts 19:9, 23; 22:4; 24:14, 22). In this pericope Luke will also use the terms saints (Acts 9:13), and brother (Acts 9:17). Later they will also be called Christians (Acts 11:26).
     Saul thought he was doing God’s will in chasing down Christians and arresting them and bringing them back to Jerusalem. According to Warren Wiersbe, “Like many others of his countrymen, he stumbled over the Cross (1 Cor 1:23) because he depended on his own righteousness and not on the righteousness of God (Rom 9:30–10:13; Phil 3:1–10). Many self-righteous religious people today do not see their need for a Savior and resent it if you tell them they are sinners.”[1] Damascus was 135 miles north of Jerusalem and a seven-day journey. It’s thought that there were as many as forty Jewish synagogues in Damascus at this time. That there were Christians in Damascus shows how quickly the gospel message was spreading. The Christian gospel was proving effective.
     It was during the time when Saul was persecuting Christians that the Lord interrupted his life for the better. Luke states, “As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’” (Acts 9:3-4). Later, Paul described the light as occurring at noontime (Acts 22:6), and being brighter than the sun (Acts 26:13). Paul also said that when the Lord spoke to him, it was in Hebrew (Acts 26:14). The flash of light startled Saul and he lost his balance and fell to the ground. It’s true that God sometimes knocks us down so that we’ll look up. Saul then heard a voice saying, “Saul, Saul, why are you persecuting Me?” (Acts 9:4b). This statement is theologically rich, for it shows that an attack upon a Christian is an attack upon the Lord Jesus Himself. This adds significance to the understanding that when we are spiritually baptized into Christ, we become part of His spiritual body, the church, and are one with Him. How we treat other Christians is how we treat the Son of God.
     Saul did not understand who he was talking with, “And he said, ‘Who are You, Lord?’ And He said, ‘I am Jesus whom you are persecuting” (Acts 9:5). Saul called Jesus Lord (κύριος kurios), which was more than a show of respect (i.e., sir), and meant he understood he was talking with God. What a shock it must have been for Saul to hear the words, “I am Jesus whom you are persecuting” (Acts 9:5a). This second reference to Saul’s persecution against Jesus reinforced His identity with Christians as part of His body. But rather than destroy Saul, Jesus treated him in grace and sent him on a mission, saying, “get up and enter the city, and it will be told you what you must do” (Acts 9:6). Wiersbe states, “Some thirty years later, Paul wrote that Christ had ‘apprehended him’ on the Damascus road (Phil 3:12). Saul was out to arrest others when the Lord arrested him. He had to lose his religion before he could gain the righteousness of Christ.”[2]
     Luke follows on, saying, “The men who traveled with him stood speechless, hearing the voice but seeing no one” (Acts 9:7). Saul’s traveling companions were dumbfounded and speechless. They’d heard the voice, but saw no one. Later, when recounting his conversion, Paul said, “those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me” (Acts 22:9). I take it to mean Saul’s companions heard the words of Jesus but did not grasp the significance of what was being said. Next, we’re told, “Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus” (Acts 9:8). The aggressive and hostile Saul appears here as a docile lamb who had to be led by the hand like a little child. His physical eyes had been closed, though his spiritual eyes were opened. And once in the city, we’re informed, “And he was three days without sight, and neither ate nor drank” (Acts 9:9). No doubt Saul’s Pharisaic theology was rocked to the core. All he thought he knew about God was shaken to the foundation. His theological presuppositions were smashed and now he had to rework his entire theological framework from the ground up. The three days Saul spent in Damascus waiting on the Lord were probably filled with many theological reasonings.
     Luke shifts his account and introduces us to a man named Ananias whom the Lord would use as a conduit of His truth and grace. Luke states, “Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, ‘Ananias.’ And he said, ‘Here I am, Lord’” (Acts 9:10). Here, Ananias is presented as a willing servant of the Lord who responded positively when called. Luke recounts, “And the Lord said to him, ‘Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight’” (Acts 9:11-12). In this situation, the Lord told Ananias that Saul was praying and that he’d already received a vision from the Lord that Ananias was coming to him. Ananias’ going to Saul was so certain to happen, that God told him it would come to pass, even before he called upon Ananias to go. Ananias had positive volition and the Lord selected him because He knew he would do as he’d been directed. Luke’s account reveals God working at both ends of these events and orchestrating the outcome that He desired.
     But there was hesitation by Ananias, as Luke tells us, “But Ananias answered, ‘Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; 14 and here he has authority from the chief priests to bind all who call on Your name’” (Acts 9:13-14). Ananias spoke honestly with the Lord about his concern. Ananias had heard about Saul and the harm he’d done to the Lord’s saints, and that he also operated with the authority of the Sanhedrin to arrest God’s people. Luke informs us, “But the Lord said to him, ‘Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; 16 for I will show him how much he must suffer for My name’s sake’” (Acts 9:15-16). Here, to be chosen (ἐκλογή ekloge) denotes divine selection. Saul did not choose God. God chose Saul; and He chose him to salvation, service, and suffering. And Saul displayed positive volition and obeyed the Lord; not only in the moment for salvation, but also for a lifetime of service. Saul was one of those people who trusted Christ as Savior and at the same time submitted to Him for a lifetime of service. Concerning election, God is sovereign and people have volition. The Lord calls His people to Himself, and they respond positively in faith.
     Saul’s calling was to a lifetime of suffering for Christ, as the persecutor would become the persecuted (2 Cor 11:23-29). Upon hearing this, Ananias did as the Lord directed. Luke states, “So Ananias departed and entered the house, and after laying his hands on him said, ‘Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit’” (Acts 9:17). Laying on of hands was a form of identification. In this way, Paul was personally identified with the Christians he’d been persecuting. The touch would have brought comfort to Saul, as a human touch does. And, Ananias called Saul his brother, which was an expression of faith by Ananias, as well as a word of relief to Saul. Here was grace in both the touch and the word. The Lord who had met Saul on the road to Damascus was the very one who had sent Ananias to him that he might regain his sight. Sometimes the Lord works directly in the lives of people, and other times works through secondary agents to accomplish His will. Jesus could have spoken directly to Saul (as He’d already done), but instead, chose to speak through Ananias, His divinely appointed representative. And by God’s power, Saul’s sight was restored. Saul was also “filled with the Holy Spirit”, which meant God Himself had welcomed Paul into His family and empowered him for his new mission. After Ananias had spoken with Saul and laid his hands on him, Luke tells us, “And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized; 19 and he took food and was strengthened” (Acts 9:18-19a). God worked through Ananias to touch the life of Saul, who, in turn, has touched the lives of millions of people. The godly actions of one person can change the course of world history for the better and bring many people to faith in Jesus. After Saul regained his vision, his first act was to be obedient by way of water baptism. Saul’s water baptism preceded his caring for himself, as we are told that after he had been baptized, he then “took food and was strengthened” (Acts 9:19a). Thomas Constable wrote:
"Saul later wrote that immediately following his conversion he did not consult with others about the Scriptures but went into Arabia—and later returned to Damascus (Gal 1:15–17). “Arabia” describes the kingdom of the Nabateans that stretched south and east from Damascus beyond Petra. Damascus was in the northwest sector of Arabia. After Saul’s conversion and baptism, he needed some time and space for quiet reflection and communion with God. He had to rethink the Scriptures, receive new understanding from the Lord, and revise his Pharisaic theology."[3]
Conclusion
     The Central Idea of the Text is that Saul set out to destroy the church at Damascus, but the Lord stopped him, humbled him, saved him, and called him into Christian service by means of an obedient disciple named Ananias.
Personal Application
Though people may violently rage against God’s church and His children, it is the Lord who sovereignly determines whether they are permitted to have their way or not. Stephen was allowed to face a martyr’s death with honor, but the Lord overruled the intentions of Saul and put a stop to his madness. Rather than kill Saul for his violence against the church, the Lord of grace called him to salvation, Christian service, and a lifetime of suffering for the name of Christ. Though saved by grace and effective in Christian ministry, Paul never fully overcame his sense of shame for having persecuted the church of God and four times mentioned his lifestyle prior to his conversion (Acts 22:4-5; 26:9-11; 1 Cor 15:9; Gal 1:13).
When attacked for our faith, the Christian is “never to pay back evil for evil to anyone” (Rom 12:17), and is commanded “never take your own revenge, beloved, but leave room for the wrath of God, for it is written ‘vengeance is mine, I will repay’ says the Lord” (Rom 12:19; cf., 2 Th 1:6). There is no place for violent retaliation in the Christian life, as the Lord Himself will execute vengeance in His time and way.
The Gospel
     If you are here this morning without Christ, without hope, and without eternal life, I want you to know that when Jesus was on the cross, He had you personally in mind as He bore your sin and paid the price for it. He died and paid the penalty for your sins so that you would not have to. Scripture reveals, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). The good news for us is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4), and if we place our faith in Him as the only Savior (John 14:6; Acts 4:12), we are promised forgiveness of sins (Eph 1:7), eternal life (John 10:28), and place in heaven forever (John 14:1-3). I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20).
Dr. Steven R. Cook
 
 
[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 438.
[2] Ibid., 439.
[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ac 9:18.

Soteriology Lesson 10 - Salvation from What?

     The first and third aspects of our salvation (i.e., justification and glorification) are accomplished by God without any human assistance whatsoever. Concerning our justification, Scripture reveals that “God is the one who justifies” (Rom 8:33), and “who justifies the ungodly” (Rom 4:5). This is a work of God alone. No works are required for the one who trusts in Christ as Savior (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Concerning our future glorification, Jesus Christ is the One “who will transform the body of our humble state into conformity with the body of His glory” (Phil 3:21), and “We know that when He appears, we will be like Him” (1 John 3:2), and that “in Him there is no sin” (1 John 3:5). This means our future heavenly body will have no sin nature. This also is a work of God alone. However, the second aspect of our salvation, our sanctification, requires positive volition on our part. This is obvious by the use of NT verbs that are in the imperative mood (i.e., commands), which require the Christian to obey. As believers, we play a role in our sanctification as we learn and live God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), yield to God the Holy Spirit (Eph 5:18; Gal 5:16, 25), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1). After being justified (and awaiting glorification), it is possible for the Christian to go negative to God, not learn or live His Word, and remain a carnal Christian (1 Cor 3:1-3). These Christians will be subject to divine discipline (Heb 12:5-11), even to the point of physical death if their sinful lifestyle becomes egregious (1 Cor 11:30; 1 John 5:16-17), and they will forfeit future rewards (1 Cor 3:10-15; 2 John 1:8). Paul, speaking to believers who will be present in heaven at the bema seat of Christ, said, “If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Cor 3:15). The work Paul refers to here is the lifetime production of the Christian who fails to live spiritually and advance to maturity. His work is the production of the flesh and not the Spirit, and such work will be “burned up” at the bema seat evaluation, and “he will suffer loss” of reward in eternity. Yet, this same Christian “will be saved, yet so as through fire” (1 Cor 3:15c). This is a worst case scenario for the Christian and one which fails to glorify God and bless others. The best case scenario is seen in the believer who lays hold of his spiritual blessings in Christ (Eph 1:3), daily learns and lives God’s Word (2 Tim 2:15; Jam 1:22), and advances to spiritual maturity (Heb 6:1).
Dr. Steven R. Cook

Soteriology Lesson 9 - Salvation from What?

Three tenses of salvation
     Concerning the Christian’s spiritual deliverance, the NT describes it in three tenses (past, present, and future). Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). According to Chafer, “In its broadest significance, the doctrine of salvation includes every divine undertaking for the believer from his deliverance out of the lost estate to his final presentation in glory conformed to the image of Christ.”[1] Charles Ryrie adds:
"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; Tit 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)."[2]
     The first and third aspects of our salvation (i.e., justification and glorification) are accomplished by God without any human assistance whatsoever. Concerning our justification, Scripture reveals that “God is the one who justifies” (Rom 8:33), and “who justifies the ungodly” (Rom 4:5). This is a work of God alone. No works are required for the one who trusts in Christ as Savior (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Concerning our future glorification, Jesus Christ is the One “who will transform the body of our humble state into conformity with the body of His glory” (Phil 3:21), and “We know that when He appears, we will be like Him” (1 John 3:2), and that “in Him there is no sin” (1 John 3:5). This means our future heavenly body will have no sin nature. This also is a work of God alone. However, the second aspect of our salvation, our sanctification, requires positive volition on our part. This is obvious by the use of NT verbs that are in the imperative mood (i.e., commands), which require the Christian to obey. As believers, we play a role in our sanctification as we learn and live God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), yield to God the Holy Spirit (Eph 5:18; Gal 5:16, 25), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1).
Dr. Steven R. Cook
 
[1] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6.
[2] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 318–319.

Acts 8:9-24 - Simon the Magician

Introduction
     Previously, the church had come under persecution by Saul (Acts 8:1-3), and the result was, “those who had been scattered went about preaching the word” (Acts 8:4). Philip—one of the seven Hellenistic Jews chosen in Acts 7—showed himself to be an obedient-to-the-word believer who shared the gospel with others who were willing to listen (Acts 8:5-8). Philip relied on the Holy Spirit to create witnessing opportunities and engaged people through normal conversation.
Text
     As Luke continues to recount Philip’s evangelistic ministry, he focuses on a particular person named Simon, saying, “Now there was a man named Simon, who formerly was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great; and they all, from smallest to greatest, were giving attention to him, saying, ‘This man is what is called the Great Power of God’” (Acts 8:9-10). Here, Luke records the first of three encounters with the occult in the book of Acts (cf., Acts 8:8-9; 13:8; 16:16). This magic that Simon practiced was not mere sleight of hand, but had demonic powers working through him. This led many people to focus on him and to be misled by his activities. According to Stanley Toussaint:
"Because of his “sorcery,” the ability to exercise control over nature and/or people by means of demonic power, people called him the Great Power. They may or may not have thought of him as possessing deity. At any rate Simon boasted that he was someone great, and the people of Samaria believed him. Furthermore, he accepted their adulation."[1]
     Luke continues, saying, “And they were giving him attention because he had for a long time astonished them with his magic arts” (Acts 8:11). Apparently Simon was performing his “magic arts” by means of demonic forces. Biblically, there are examples of when Satan empowered his false messengers to perform miracles in order to deceive. For example, when Moses was executing God’s plagues upon Egypt, it is recorded that three times “the magicians of Egypt did the same with their secret arts” (Ex 7:10-11; cf., 7:21-22; 8:6-7). Later, Moses warned the Israelites who were about to enter the land that they should guard themselves against false prophets and dreamers of dreams who arise and give them a “sign or wonder” and then seek to lead them away from God (Deut 13:1-4). Jesus warned of future “false Christs and false prophets who will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10). Those who know God’s Word and live by it will guard themselves against the deceiving power of false miracle workers.
     Luke informs us that Simon began to lose some of his followers, saying, “But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike” (Acts 8:12). Here were people turning from Simon’s deceptive practices to the true and living God as they believed Philip’s message concerning the good news about “the kingdom of God and the name of Jesus Christ” (Acts 8:12b). The kingdom of God here refers to the coming future earthly kingdom that Christ will bring in at His second coming (Acts 1:3, 6; Rev 20:4-6). Of course, Jesus Christ is the Savior and coming King who will rule over the earth in righteousness. Stanley Toussaint states, “‘The name of Jesus Christ’ looks to His position as Messiah (cf., 8:5, ‘the Christ,’ lit., the Messiah). In other words, the message meant that some Samaritans would become heirs of the Millennium by faith in Jesus, the Messiah.”[2] Apparently, Philip’s message about Jesus included His work on the cross as well as a future hope of a better world when He returns and rules the world in righteousness (Rev 20:4-6). Here was a contrast between Simon and Philip. Whereas Simon sought to bring attention to himself, Philip pointed others to Christ.
     Interestingly, Luke tells us, “Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed” (Acts 8:13). I take this passage as Simon’s conversion experience, as the text states he “believed” the good news message Philip was preaching and he was “baptized” as a new convert. Stanley Toussaint thinks Simon was not saved because of his sinful actions that follow (see his notes in the Bible Knowledge Commentary). However, I tend to agree with Thomas Constable, who wrote, “Even Simon believed. I see no reason to conclude that Simon’s faith was spurious. The text says that he believed just as the others Luke mentioned (Acts 9:12), and there is no reason to doubt the reality of their faith.”[3] Charles Swindoll notes, “Luke says plainly, ‘Simon himself believed’ (Acts 8:13). He expects us to take that statement at face value; after all, Philip didn’t doubt the man’s authenticity. Simon was baptized in water and then followed Philip like a disciple, observing the deacon’s ministry of preaching, healing, and casting out demons.”[4]
     Luke continues, saying, “Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit. 16 For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. Then they began laying their hands on them, and they were receiving the Holy Spirit” (Acts 8:14-17). This account reveals the Samaritans had been accepted by God just as the Jewish believers. But why was the Holy Spirit withheld from the Samaritans until Peter and John came down from Jerusalem? According to Charles Swindoll, “God didn’t bring the apostles to Samaria to bestow the Holy Spirit but to witness the Samaritans receiving the Holy Spirit. The Lord delayed the falling of the Holy Spirit for the apostles’ benefit, to assure them that He had accepted the Samaritans’ belief and had made them full-fledged brothers and sisters in the kingdom.”[5]Stanley Toussaint states:
"Perhaps the most important aspect of God’s withholding the Spirit till apostolic representatives came from the Jerusalem church was to prevent schism. Because of the natural propensity of division between Jews and Samaritans it was essential for Peter and John to welcome the Samaritan believers officially into the church. The contrast between John’s attitude here and in Luke 9:52–54 is significant."[6]
     Luke then brings Simon back into the account, saying, “Now when Simon saw that the Spirit was bestowed through the laying on of the apostles’ hands, he offered them money, 19 saying, ‘Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit’” (Acts 8:18-19). What Simon visually witnessed is uncertain. Perhaps the Holy Spirit was manifesting Himself through these new converts by means of tongues, just as He did when He came upon those on the day of Pentecost (Acts 2:4). Whatever Simon saw, it moved his carnal heart to seek to have that power himself, so he offered Peter and John some money, thinking they could transfer this ability to him. The purchase of knowledge or power for personal gain was and is a worldly practice. Here, Simon was operating from a state of carnality and seeking to monopolize God’s power for personal advantage. Toussaint notes, “The term simony, which is the buying or selling of things considered religious or sacred such as an ecclesiastical office, comes from Simon’s desire to purchase the ability to impart the Holy Spirit to others.”[7]
     But things did not go as Simon had hoped, as “Peter said to him, ‘May your silver perish with you, because you thought you could obtain the gift of God with money! 21 You have no part or portion in this matter, for your heart is not right before God” (Acts 8:20-21). Simon was worldly minded and did not understand grace. He was governed by selfish pride for personal gain rather than selfless humility for the service of others. The pronouncement of Peter that Simon perish (ἀπώλεια apoleia – to be destroyed) could refer either to eternal destruction (John 3:16), or to premature physical death such as happened with Ananias and Saphira (Acts 5:1-10). If Simon was not a Christian, then it speaks to his eternal damnation. If Simon was a Christian, then it refers to the sin unto death which a believer can experience (1 Cor 11:30; 1 John 5:16-17).
     Do God’s children ever behave sinfully? Yes. Throughout Scripture, we observe examples of God’s children behaving sinfully, yet they were true believers. For example, Abraham twice lied and jeopardized the safety of his wife, Sarah (Gen 12:10-20; 20:1-11). Samson slept with several women (Judg 16:1, 4), and lied to his parents (Judg 14:5-9). David had an adulterous affair with Bathsheba and then murdered her husband, Uriah (2 Sam 11:1-17), followed Satan’s temptation and “sinned greatly” by taking an unauthorized census in Israel  (1 Ch 21:1, 8), and even practiced the sin of polygamy contrary to the Law of Moses (Deut 17:17). Solomon practiced polygamy and “had seven hundred wives, princesses, and three hundred concubines” (1 Ki 11:3a), and went “after other gods” to worship them (1 Ki 11:4). Jonah disobeyed the Lord and temporarily fled His calling (Jonah 1:1-3). The apostles James and John suggested to Jesus that a Samaritan city be destroyed by fire (Luke 9:51-54). Peter rebuked the Jesus and tried to stop Him from going to the cross (Matt 16:21-23), and later publicly denied Him three times (Matt 26:69-75). The apostle John, while receiving divine revelation, was twice rebuked for worshipping an angel (Rev 19:10; 22:8-9).
     We cannot know with 100% certainty whether Simon was saved, but at the end of the day, “The Lord knows those who are His” (2 Tim 2:19). The problem is, if we doubt the statement here about Simon’s faith in Jesus, it opens the door for us to doubt the faith of anyone who believes, including ourselves. In this way, we can easily become fruit inspectors who spend our time analyzing people’s lives and thinking they are not saved because we don’t immediately see the fruit of a changed life. Taking the passage in a straightforward way, it’s easier to see Simon as a carnal baby believer who has a lot to learn.
     Peter’s advice for Simon was, “Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. 23 For I see that you are in the gall of bitterness and in the bondage of iniquity” (Acts 8:22-23). Simon was jealous of the Apostle’s ability and wanted the power for himself. To be in the gall of bitterness is to be deeply envious of someone to such an extent that it results in bitterness and bondage because they have something you don’t, and the thought of it drives you to mental madness. Simon was in the “bondage of iniquity.” However, after being rebuked by Peter, Simon seems to display some humility, as Luke records, “But Simon answered and said, ‘Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me’” (Acts 8:24). This seems to be a genuine cry of concern from Simon, which might further argue his conversion was true.
Conclusion
     Many Samaritans had believed in Christ as their Savior, but the giving of the Holy Spirit was intentionally delayed until the Apostles could arrive. This was a special occasion, as the baptism, indwelling and sealing of the Holy Spirit would occur at Salvation for future believers (1 Cor 12:13; cf., 1 Cor 6:19; Eph 1:13; 4:30). The Samaritans received the Holy Spirit through the laying on of the Apostle’s hands to reveal a unity and new Christian identity as part of the church. The new spiritual identity created by God the Holy Spirit destroyed the hostilities that had existed for centuries between the Jews and Samaritans.
     Prior to believing in Christ, Simon was involved in the occult and had the ability—through demonic forces—to perform supernatural acts to manipulate people and circumstances for his self-interest and self-glory (Acts 8:9-10). In contrast, the Apostles performed miracles by means of God’s power, always giving credit to God and pointing men to Christ for salvation (see Acts 3:12, 16; 4:10). Though Simon had “believed” and been “baptized” along with the others at Samaria, he was still governed by pride and worldly viewpoint. Simon reveals his theological ignorance when he requested to buy the ability to dispense the Holy Spirit through the laying on of hands. Peter strongly rebuked Simon who failed to understand God’s grace, and thought to turn it into a system of self-centered glory. Simon became fearful after Peter’s rebuke and asked Peter to pray for him, hoping to avoid the punishment.
Present Application
     Taking Simon as a believer, it demonstrates the point that regeneration does not automatically produce humility or the divine viewpoint necessary for Christian service. After being born again, the Christian must begin the process of expunging a lifetime of human viewpoint thinking and replacing it divine viewpoint. This is accomplished only through consistent study and the application of God’s Word over time (see Rom 12:1-2; Eph 4:11-16; 2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18).
The Gospel
     If you are here this morning without Christ, without hope, and without eternal life, I want you to know that when Jesus was on the cross, He had you personally in mind as He bore your sin and paid the price for it. He died and paid the penalty for your sins so that you would not have to. Scripture reveals, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). The good news for us is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4), and if we place our faith in Him as the only Savior (John 14:6; Acts 4:12), we are promised forgiveness of sins (Eph 1:7), eternal life (John 10:28), and place in heaven forever (John 14:1-3).
Dr. Steven R. Cook
 
 
 
 
 
 
 
[1] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 372.
[2] Ibid., 372–373.
[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ac 8:13.
[4] Charles R. Swindoll, Acts, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, Inc., 2016), 145.
[5] Ibid., 145.
[6] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary, vol. 2, 373.
[7] Ibid., 373.

Soteriology Lesson 8 - Salvation from What?

     Most Christians think of salvation in the spiritual sense in which we are saved from the lake of fire (Rev 20:15), and look forward with confidence to our heavenly home (John 14:1-3; 17:24).[1] This is accurate; however, salvation throughout Scripture varies, depending on the suffering or danger caused by sin or sinful people. In the OT, God delivered His people from military attacks (2 Sam 22:3-4; 1 Ch 16:35; Psa 3:6-8), fear (Psa 34:4), troubles (Psa 34:17), and death (Psa 56:13). The same is true in the NT, where God delivered people from physical harm (Matt 8:25-26; 14:30-33; Mark 13:20; John 11:12; Acts 27:20, 31, 44), and diseases (Matt 9:20-22; Luke 6:8-9; Jam 5:15). These records of salvation are wonderous, and God is worthy of all the praise and honor. But Scripture also reveals there were times when God, according to His sovereignty, did not rescue His people physically, but allowed them to suffer, even to the point of a martyr’s death. The writer to the Hebrews reveals that some of God’s faithful people “were tortured…and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground” (Heb 11:35-38). As believers, they were saved from the greatest danger of all, eternal separation from God in the lake of fire, but not from the pains and hardships of living in a sinful and hostile world where persecution is normal for those who pursue godliness (2 Tim 3:12). Though these faithful saints were not physically rescued from their hardship, God gave them grace (i.e., divine enablement) to cope with whatever suffering they faced, so that they were strengthened and sustained in their inner person. The Lord told Paul, “My grace is sufficient for you” (2 Cor 12:9), and for all Christians, we are instructed to draw near to God’s “throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). 
Three tenses of salvation
     Concerning the Christian’s spiritual deliverance, the NT describes it in three tenses (past, present, and future). Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). According to Chafer, “In its broadest significance, the doctrine of salvation includes every divine undertaking for the believer from his deliverance out of the lost estate to his final presentation in glory conformed to the image of Christ.”[2] Charles Ryrie adds:
"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; Tit 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)."[3]
     The first and third aspects of our salvation (i.e., justification and glorification) are accomplished by God without any human assistance whatsoever. Concerning our justification, Scripture reveals that “God is the one who justifies” (Rom 8:33), and “who justifies the ungodly” (Rom 4:5). This is a work of God alone. No works are required for the one who trusts in Christ as Savior (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Concerning our future glorification, Jesus Christ is the One “who will transform the body of our humble state into conformity with the body of His glory” (Phil 3:21), and “We know that when He appears, we will be like Him” (1 John 3:2), and that “in Him there is no sin” (1 John 3:5). This means our future heavenly body will have no sin nature. This also is a work of God alone. However, the second aspect of our salvation, our sanctification, requires positive volition on our part. This is obvious by the use of NT verbs that are in the imperative mood (i.e., commands), which require the Christian to obey. As believers, we play a role in our sanctification as we learn and live God’s Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), yield to God the Holy Spirit (Eph 5:18; Gal 5:16, 25), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1).
Dr. Steven R. Cook
 
[1] For the child of God, our spiritual deliverance from sin is the most important deliverance we can know, as we will never experience God’s wrath (John 3:36; Rom 5:9), condemnation (Rom 8:1), or eternal separation from Him (Matt 25:46). After we die, our physical body returns to the dust, and our spirit immediately goes to heaven (Eccl 12:7). Paul wrote, “For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens” (2 Cor 5:1). When we die, we are “absent from the body” and immediately “at home with the Lord” (2 Cor 5:8), waiting in heaven for our future resurrection body (1 Cor 15:42-44).
[2] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6.
[3] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 318–319.

Soteriology Lesson 7 - Who Saves?

     There are four basic views concerning who saves. First is autosoterism (auto = self + soter = savior) which is a belief that entrance into heaven is entirely by good works. Autosoterists don’t feel they need salvation from an outside source. Their good works are enough. Second is syntheosoterism (syn = with + theo = God + soter = savior) which is a belief that people partner with God and contribute to their initial salvation by good works, or a promise to perform them. These frontload the gospel with some human requirement in addition to faith in Jesus (i.e., turn from all their sin, keep the Sabbath, water baptism, etc.). Third is posttheosoterism (post – after + theo = God + soter = savior) which is the belief that salvation is by grace alone, through faith alone, in Christ alone, but later, after being saved, the Christians are persuaded they must perform good works to keep themselves saved (like the Christians in Galatia). Last is solatheosoterism (sola = alone + theo = God + soter = savior), which is the belief that salvation is entirely a work of God through Christ and is provided by grace alone, though faith alone, in christ alone, plus nothing more. In this view, salvation is a gift from God, freely given and freely received with no requirement of good works before, during, or after receiving salvation. These understand that good works should follow salvation (Eph 2:10), but they are never the condition of it.
     The autosoterists believe that, from beginning to end, they save themselves by adhering to a moral code that will secure their entrance into heaven. In this system of thought, the Bible becomes a moral guide to one’s path to heaven (perhaps among other guides). I’ve personally heard people say, “I’ll keep the Ten Commandments and hope God lets me into heaven”, or “I’ll love God and my neighbor and trust that He will let me into His kingdom when I die.” Historically, this would be similar to Pelagianism, a teaching derived from a British monk named Pelagius who lived and preached in Rome circa A.D. 400. According to Ryrie, Pelagius “believed that since God would not command anything that was not possible, and that since He has commanded men to be holy, everyone therefore can live a life that is free from sin.”[1] In this teaching, a person needs only follow God’s laws to be saved from hell and accepted into heaven. From beginning to end, this is a works-salvation.
     The problem with autosoterism—among several—is that those who think they can save themselves by works fail to grasp God’s absolute standard of righteousness to gain entrance into heaven. The Bible reveals God is holy (Psa 99:9; Isa 6:3), which means He is perfectly righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Autosoterists also fail to understand the biblical teaching about sin and total depravity, in which sin permeates every aspect of our being—intellect, body, will, and sensibilities—and that we are helpless to correct our fallen position. The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), sinners by choice (Isa 59:2; Jam 1:14-15), and completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).
     Furthermore, autosoterists are trapped in a vague system of rules-for-salvation that can never provide assurance of their salvation. No matter how much good they do, there is always that nagging question, “have I done enough?” The reason they can never have assurance of their salvation is because the Bible does not teach that salvation is by human works, either in total or in part. Those who approach God by their works are in want of any passage of Scripture that can provide them assurance they’ve done enough to secure their place in heaven. For if one performs a hundred good works during a lifetime, how do  they know that God doesn’t require a hundred and one, or a hundred and two? They don’t, because the Bible does not teach salvation by works. Autosoterists are not saved, as they trust entirely in their good works to save them.
     The syntheosoterists are those who think good works are required in addition to their initial act of faith in Jesus. These teach faith in Christ, but then muddy the gospel by adding something we do, such as turning from sins, keeping the Sabbath, water baptism, promising to live a moral life, joining a church, receiving sacraments, etc. I don’t believe these persons are saved, as human activity is added to the gospel message from the beginning. We observe an example of this in the early church in which “Some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’” (Acts 15:1). This teaching caused a huge reaction in Paul and Barnabas, who had “great dissension and debate with them” (Acts 15:2). The simple gospel message was: “we are saved through the grace of the Lord Jesus” (Acts 15:11). But some Judaizers from Judea were presenting a false gospel which frontloaded the message with a requirement to follow to the Law of Moses; specifically, circumcision. Concerning Acts 15:1, Arnold Fruchtenbaum states:
"Verse 1 describes the issue that led to the debate: Gentile circumcision. After their first missionary journey, Paul and Barnabas gave a report to the church of Antioch and spent some time with the Believers there. Eventually, certain men came down from Judea. They were members of the “circumcision party,” mentioned earlier, in Acts 11:2, who had challenged Peter about going into the home of an uncircumcised Gentile. Acts 15:24 makes it clear that these men had not been sent by the church of Jerusalem, but that they simply came down to Antioch of their own accord. In Galatians 2:4, Paul made reference to this same Jerusalem Council and describe these men as false brethren. They came to Antioch to teach. The Greek tense of the verb “teach” means they began to teach, and they kept at it with determination. The false teachers picked on the brethren, meaning the Gentile believers, because they were not circumcised. To these Gentile believers, they said: except ye be circumcised after the manner of Moses, ye cannot be saved. This was the Judaizers dictum: Believing Gentiles are not saved until they are circumcised. Today certain groups teach another heresy, namely, that believers are not saved until they have been baptized. Both statements are equally wrong. Both involve salvation by works and salvation through ritual."[2]
     If any human works or religious rituals are added to the simple gospel message, it is rendered null and void. A gospel message that includes human works is no gospel at all. Such a message saves no one. Warren Wiersbe states:
"God pronounces a solemn anathema on anyone who preaches any other Gospel than the Gospel of the grace of God found in Jesus Christ His Son (Gal 1:1–9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the Gospel and denying the finished work of Jesus Christ. Paul wrote his Epistle to the Galatians to make it clear that salvation is wholly by God’s grace, through faith in Christ, plus nothing!"[3]
     The posttheosoterists are those who believe they are saved initially by grace alone, through faith alone, in Christ alone, but then later adopt a works-system to continue to be saved. I think many in this camp were saved when they heard and responded positively to the simple gospel message (perhaps as a child), placing their faith in Christ alone for salvation, but then later were persuaded to accept a system of legalistic teaching that told them they must do good works to continue to be saved. These would be similar to the Christians Paul wrote to in Galatia, who said, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal 1:6). These were believers whom Paul called brethren (Gal 1:11; 2:4; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18), declaring they were “sons of God through faith in Christ Jesus” (Gal 3:26). The Christians in Galatia had trusted in Christ as their Savior; however, some “false brethren” (Gal 2:4) came among them and taught they must adhere to the Law of Moses to be saved. These were false teachers. According to Fruchtenbaum, “The problem that Paul was dealing with in his epistle to the Galatians concerns a group that has come to be known as ‘the Judaizers.’ These people felt that the Gentiles must obey the Law of Moses in order to be saved (Acts 15:1 and 5).”[4]Paul, in an effort to correct the false teaching, posed a few simple questions to the Galatian Christians, saying, “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal 3:2-3). The Christians in Galatia had trusted in Christ as their Savior and had received the Holy Spirit. They were saved. Yet, the legalism of the Judaizers had corrupted the concept of faith alone in Christ alone. Fruchtenbaum notes, “Too many believers think they can and need to add to their salvation. By grace through faith alone does not seem to satisfy. People add the keeping of some of the laws of Moses to their salvation. Others believe their baptism plays a role in it. Again others throw what is commonly known as Lordship salvation into the mix.”[5] I think posttheosoterism describes many Christians today, who truly trusted Christ as their Savior, but then later were led to believe they needed good works to keep themselves saved. Chafer states, “True salvation is wholly a work of God. It is said to be both a finished work and a gift, and, therefore, it lays no obligation upon the saved one to complete it himself, or to make after payments of service for it.”[6]
     I personally trusted Christ as my Savior at age eight; however, shortly afterwards I was taught I needed to keep myself saved by ceasing to sin and also by doing good works. Though I did not lose my salvation (which is impossible), the joy I had when I trusted Christ as my Savior was lost, as I became trapped in a vicious system of trying to keep my salvation by good works. Subsequently, I believed I lost my salvation every time I sinned (which  was daily), and felt I needed to come groveling back to God as a failure, and trusting Christ over and over again in order to be saved. Eventually, exhaustion took its toll, and after several years I walked away from God, thinking the Christian life was impossible. It was not until roughly fifteen years later that my assurance of salvation rested in Christ alone, and the joy of my salvation was restored.
     Because pride is the default setting of the human heart; it’s our natural proclivity to think we can fix the problem of sin and righteousness and either earn God’s approval by our own efforts, or at least participate in the effort. Pride must die for salvation to occur, as we come to God with the empty hands of faith, offering nothing, but only receiving the salvation which He offers to us by grace alone, through faith alone, in Christ alone. Human efforts to save are useless. Lewis Chafer notes, “No one under any circumstances could forgive his own sin, impart eternal life to himself, clothe himself in the righteousness of God, or write his name in heaven.”[7]
     Solatheosoterism is the correct biblical view. This teaches that our spiritual salvation is by grace alone, through faith alone, in Christ alone, plus nothing more. No good works are required for our salvation before, during, or after we trust in Christ. As stated before, good works should follow salvation (Eph 2:10), but they are never the condition of it. This is the record of Scripture in the OT, as “Salvation belongs to the LORD” (Psa 3:8), and “Our God is a God of salvation” (Psa 68:20 CSB), and “Salvation is from the LORD” (Jon 2:9). In the NT we read about Jesus, and that “He will save His people from their sins” (Matt 1:21), and “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13a), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5), and it is “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:8b-9). In these verses, salvation is always in one direction, from God to us.
     Scripture reveals we are helpless, ungodly, sinners, and enemies of God (Rom 5:6-10), and prior to our salvation, we were dead in our trespasses and sins (Eph 2:1). Salvation is never what we do for God; rather, it’s what He’s done for us through the death of His Son, who paid the full penalty for all our sins on the cross at Calvary. Having paid the full price for our sins, there is nothing that remains for us to pay. Christ paid it all, and our spiritual salvation was completed at the cross, where Jesus said, “It is finished” (John 19:30). According to Francis Schaeffer, “Salvation is the whole process that results from the finished work of Jesus Christ as He died in space and time upon the cross.”[8]And Lewis Chafer notes, “As for revelation, it is the testimony of the Scriptures, without exception, that every feature of man’s salvation from its inception to the final perfection in heaven is a work of God for man and not a work of man for God.”[9]
     No one has the means to redeem his own soul, nor the soul of another. Jesus asked, “what will a man give in exchange for his soul?” (Matt 16:26). The answer is nothing! If Jesus had not paid our sin-debt to God, there would be no hope of ever being liberated from spiritual slavery, for “no man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). However, Paul writes of the “redemption which is in Christ Jesus” (Rom 3:24b), and this speaks to the payment He made on behalf of sinners. The word redemption translates the Greek apolutrosis which means to “release from a captive condition.”[10] Redemption refers to the payment of a debt that one gives in order to liberate another from slavery. Jesus declared “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and the apostle Paul tells us that Jesus “gave Himself as a ransom for all” (1 Tim 2:6). When we turn to Christ as our only Savior “we have redemption through His blood, the forgiveness of our trespasses” (Eph 1:7; cf. Col 1:13-14). Because Jesus died in our place, He is able to set us free from our spiritual bondage and give us eternal life, but it is only because of His shed blood on the cross that He can do this, for we “were not redeemed with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). The blood of Christ is necessary, for “without shedding of blood there is no forgiveness” (Heb 9:22). And the blood of Christ is the coin of the heavenly realm that paid our sin debt. He paid it all, and there’s nothing more for us to pay. Salvation is a gift from God. If we have to pay for it, it ceases to be a gift.
Dr. Steven R. Cook
 
[1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 254.
[2] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 316.
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 461.
[4] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 9.
[5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 1.
[6] Lewis Sperry Chafer, Satan (New York: Gospel Publishing House, 1909), 111.
[7] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 7.
[8] Francis A. Schaeffer, Death in the City (Wheaton, IL: Crossway, 2002), 100.
[9] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6.
[10] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 117.

Soteriology Lesson 6 - Who Saves?

     There are four basic views concerning who saves. First is autosoterism (auto = self + soter = savior) which is a belief that entrance into heaven is entirely by good works. Autosoterists don’t feel they need salvation from an outside source. Their good works are enough. Second is syntheosoterism (syn = with + theo = God + soter = savior) which is a belief that people partner with God and contribute to their initial salvation by good works, or a promise to perform them. These frontload the gospel with some human requirement in addition to faith in Jesus (i.e., turn from all their sin, keep the Sabbath, water baptism, etc.). Third is posttheosoterism (post – after + theo = God + soter = savior) which is the belief that salvation is by grace alone, through faith alone, in Christ alone, but later, after being saved, the Christians are persuaded they must perform good works to keep themselves saved (like the Christians in Galatia). Last is solatheosoterism (sola = alone + theo = God + soter = savior), which is the belief that salvation is entirely a work of God through Christ and is provided by grace alone, though faith alone, in christ alone, plus nothing more. In this view, salvation is a gift from God, freely given and freely received with no requirement of good works before, during, or after receiving salvation. These understand that good works should follow salvation (Eph 2:10), but they are never the condition of it.
     The autosoterists believe that, from beginning to end, they save themselves by adhering to a moral code that will secure their entrance into heaven. In this system of thought, the Bible becomes a moral guide to one’s path to heaven (perhaps among other guides). I’ve personally heard people say, “I’ll keep the Ten Commandments and hope God lets me into heaven”, or “I’ll love God and my neighbor and trust that He will let me into His kingdom when I die.” Historically, this would be similar to Pelagianism, a teaching derived from a British monk named Pelagius who lived and preached in Rome circa A.D. 400. According to Ryrie, Pelagius “believed that since God would not command anything that was not possible, and that since He has commanded men to be holy, everyone therefore can live a life that is free from sin.”[1] In this teaching, a person needs only follow God’s laws to be saved from hell and accepted into heaven. From beginning to end, this is a works-salvation.
     The problem with autosoterism—among several—is that those who think they can save themselves by works fail to grasp God’s absolute standard of righteousness to gain entrance into heaven. The Bible reveals God is holy (Psa 99:9; Isa 6:3), which means He is perfectly righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Autosoterists also fail to understand the biblical teaching about sin and total depravity, in which sin permeates every aspect of our being—intellect, body, will, and sensibilities—and that we are helpless to correct our fallen position. The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), sinners by choice (Isa 59:2; Jam 1:14-15), and completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).
     Furthermore, autosoterists are trapped in a vague system of rules-for-salvation that can never provide assurance of their salvation. No matter how much good they do, there is always that nagging question, “have I done enough?” The reason they can never have assurance of their salvation is because the Bible does not teach that salvation is by human works, either in total or in part. Those who approach God by their works are in want of any passage of Scripture that can provide them assurance they’ve done enough to secure their place in heaven. For if one performs a hundred good works during a lifetime, how do  they know that God doesn’t require a hundred and one, or a hundred and two? They don’t, because the Bible does not teach salvation by works. Autosoterists are not saved, as they trust entirely in their good works to save them.
     The syntheosoterists are those who think good works are required in addition to their initial act of faith in Jesus. These teach faith in Christ, but then muddy the gospel by adding something we do, such as turning from sins, keeping the Sabbath, water baptism, promising to live a moral life, joining a church, receiving sacraments, etc. I don’t believe these persons are saved, as human activity is added to the gospel message from the beginning. We observe an example of this in the early church in which “Some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’” (Acts 15:1). This teaching caused a huge reaction in Paul and Barnabas, who had “great dissension and debate with them” (Acts 15:2). The simple gospel message was: “we are saved through the grace of the Lord Jesus” (Acts 15:11). But some Judaizers from Judea were presenting a false gospel which frontloaded the message with a requirement to follow to the Law of Moses; specifically, circumcision. Concerning Acts 15:1, Arnold Fruchtenbaum states:
"Verse 1 describes the issue that led to the debate: Gentile circumcision. After their first missionary journey, Paul and Barnabas gave a report to the church of Antioch and spent some time with the Believers there. Eventually, certain men came down from Judea. They were members of the “circumcision party,” mentioned earlier, in Acts 11:2, who had challenged Peter about going into the home of an uncircumcised Gentile. Acts 15:24 makes it clear that these men had not been sent by the church of Jerusalem, but that they simply came down to Antioch of their own accord. In Galatians 2:4, Paul made reference to this same Jerusalem Council and describe these men as false brethren. They came to Antioch to teach. The Greek tense of the verb “teach” means they began to teach, and they kept at it with determination. The false teachers picked on the brethren, meaning the Gentile believers, because they were not circumcised. To these Gentile believers, they said: except ye be circumcised after the manner of Moses, ye cannot be saved. This was the Judaizers dictum: Believing Gentiles are not saved until they are circumcised. Today certain groups teach another heresy, namely, that believers are not saved until they have been baptized. Both statements are equally wrong. Both involve salvation by works and salvation through ritual."[2]
      If any human works or religious rituals are added to the simple gospel message, it is rendered null and void. A gospel message that includes human works is no gospel at all. Such a message saves no one. Warren Wiersbe states:
"God pronounces a solemn anathema on anyone who preaches any other Gospel than the Gospel of the grace of God found in Jesus Christ His Son (Gal 1:1–9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the Gospel and denying the finished work of Jesus Christ. Paul wrote his Epistle to the Galatians to make it clear that salvation is wholly by God’s grace, through faith in Christ, plus nothing!"[3]
 
Dr. Steven R. Cook
 
[1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 254.
[2] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 316.
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 461.