salvation

The transformation of a person’s individual nature and relationship with God as a result of repentance and faith in the atoning death of Jesus Christ on the cross. All humanity stands in need of salvation, which is only possible through faith in Jesus Christ.

Salvation as a change in status before God

Access to God Ro 5:1-2 See also Eph 2:13; Heb 4:16

Adoption into the family of God Jn 1:12; Ro 8:22-24; Gal 4:4-7

Forgiveness of sin Ac 5:30-31 See also Ps 32:1-2; Mt 26:28; Ac 10:43; 13:38; Eph 1:7; Col 2:13

Heavenly citizenship Php 3:20-21 See also Eph 2:19; Col 3:1-2; Heb 12:22-24

Inheritance from God Ro 8:17 See also Col 1:12; Rev 21:7

Peace with God Eph 2:13-17 See also Isa 53:5; Jn 16:33; Ro 5:1-2; Col 3:15

Righteousness in the sight of God Ro 1:17 See also Isa 61:10; Ro 3:22; 4:3-13,25-5:1 The idea of being righteous in the sight of God lies at the heart of Paul’s doctrine of justification by faith; 1Co 1:30; 2Co 5:21; Php 3:8-9; 2Ti 4:8; Heb 11:7

Salvation as a change in a person’s nature

Becoming a new creation 2Co 5:17 See also Ro 6:4; Gal 6:14-15; Eph 2:15

Deliverance from God’s righteous condemnation Ro 8:1-2 See also Isa 50:8; Ro 5:15-17; 8:33-39; Col 1:22

Deliverance from the power of sin and evil Gal 1:3-4 See also Ro 6:14; 7:21-25; 8:2-4; 1Pe 2:24; Rev 1:5

Inner personal renewal 1Jn 1:7 See also Ps 51:1-2,7; Heb 1:3; 10:19-22

New birth Jn 3:3-7 See also Jas 1:18; 1Pe 1:23; 1Jn 3:9

The presence of the Holy Spirit Ro 8:10-11 See also Gal 5:2-25

Salvation demands a human decision

Jn 3:36; Ac 3:19 See also Mk 1:15; Lk 8:50; Jn 3:17-18; Ac 2:37-39; Heb 12:25; 1Pe 2:4-8; 1Jn 5:10

This does not suggest that a Christian can lose his salvation; it refers to Gentiles as a whole (suggested by the sing. you) turning from the gospel much as Israel as a nation had done.

The consequences of persistent unbelief

Failure to receive God’s reward Heb 3:19 The “rest” that God’s people enjoyed on entering the promised land is here taken to symbolise the final reward prepared by God for his people. See also Heb 4:1-2,6; Jude 5

Exclusion from the people of God Ro 11:20 See also Heb 6:4-6

Death in sin Jn 8:24 See also Ps 106:43; Mk 4:12; Ac 10:43

God’s wrath Jn 3:36 See also Ro 1:18; 2:5,8

Condemnation by God Jn 3:18 See also Mk 16:16; Lk 12:46; Jn 12:48; 2Th 2:12; Rev 21:8

Paul is saying that works matter—not as the basis for salvation, but as the evidence that someone has the faith that saves

After a series of one-on-one meetings and Bible studies with Mark Dever, Rob rejected his former atheistic faith and told Mark that he had become a Christian. “Well, Rob,” said Mark, “tell me what you mean.” Rob explained the gospel and related how he had repented of his unbelieving way of life and put his complete trust in Christ.

Then Mark said: “Brother, from what you told me, I agree with you: you have become a Christian. Let’s pray.” After they prayed, Mark said: “You understand that the mark of true conversion is not a prayer, but a long-term walk with Jesus. So, even though I believe you have come to Christ, we’ll see what happens as time goes on.”

Mark’s reply is an example of what I call the “ ‘Hallelujah!’ and ‘We’ll see’ ” response. We say “Hallelujah!” because true conversion is the best thing that can happen to a person. We say “We’ll see” because we know that conversion can be counterfeit, even if unintentionally. The most important check is threefold: a good understanding of the gospel, a changed life, and a long-term walk with Christ.

Mark didn’t keep Rob’s conversion a secret, but neither did he elevate Rob as an instant celebrity. At his baptism, Rob shared, appropriately, how he had come to faith. But there were trials to come, and how he walked through them was more important than any conversion story.

In a culture of evangelism, Christians know how to respond to those who have recently come to faith.

Perhaps the reason for the intense interest in this subject is that the doctrine of perseverance relates closely to the assurance of salvation. Christians often associate the questions “How can I be sure I am saved?” and “Am I eternally secure in my salvation?” One’s answer to one of those questions often affects his or her answer to the other. Perhaps because of this very practical reason—because it cuts to the heart of Christian experience—perseverance has been a chief source of controversy among Christians.

Michael S. Horton offers a contemporary interpretation of the Classical Calvinist viewpoint. Because Scripture teaches that election to salvation is unconditional, he argues, necessary perseverance follows. Since believers did nothing to get into a state of grace, they can do nothing to get out. If grace is irresistible before conversion, then it remains irresistible after conversion. Final perseverance is a certain and necessary part of Paul’s order of salvation (ordo salutis) in Romans 8:29–30. Those whom the Father has elected and whom the Son has purchased through his death and whom the Holy Spirit has irresistibly drawn to himself must of necessity persevere.

Norman Geisler presents the Moderate Calvinist perspective. He argues that Classical Calvinism’s understanding of predestination, the extent of the atonement, and effectual calling have no scriptural support. He stresses that the New Testament teaches that God will preserve in grace the one who has once been regenerate. Thus, the loss of salvation is impossible. Christians are eternally secure, based on the imputation of Christ’s righteousness and God’s unconditional promises to the believer. Rather than merely discarding the traditional TULIP formulation, however, Geisler reinterprets it, arguing that each point of Calvinism can be held in either a strong or moderate sense.

He also distinguishes himself from Classical Calvinism and Arminianism in his understanding of assurance. He argues that, while strong Calvinism offers security for the believers, it cannot offer present assurance that one is indeed elect. While Arminianism can offer present assurance, it cannot offer security. Moderate Calvinism, he contends, has the “best of both worlds” in that it alone offers true assurance and security. Geisler presents a model that holds in tension the freedom of human beings to resist the grace God offers them before conversion and the absolute eternal security of the individual who has received Christ through faith. In this way, he attempts to strike a balance between Classical Calvinism and Arminianism.

Arminius believed that not all regenerate persons are elect. He defined the elect as only those regenerate persons who persevere in a state of grace to the end of life: “Since Election to salvation comprehends within its limits not only Faith, but likewise perseverance in Faith … believers and the elect are not correctly taken for the same persons.”

This position shows that Arminius believed apostasy is possible; otherwise, he would have said that all regenerate persons are also elect. Statements like these have led scholars like Bangs and R. T. Kendall to conclude that Arminius believed in the possibility of apostasy. Yet his position does not imply that sin causes loss of salvation in a believer. The only way a Christian can lose salvation is by renouncing his or her faith in Christ. Arminius stated that it is “impossible for believers, as long as they remain believers, to decline from salvation.”

Steve Harper provides insight into the Wesleyan Arminian view of security. He does this by probing the writings of John Wesley, thereby allowing Wesley to “speak for himself.” After dealing with aspects of Wesley’s historical and theological context, Harper investigates the background doctrines of depravity, grace, atonement, and justification. Then he launches into a discussion of the Wesleyan approach to apostasy, arguing that believers can lose their salvation through one of two means: (1) apostasy through unbelief and (2) unconfessed sin. Believers have the freedom to reject Christ, Harper suggests, and deliberate, voluntary sins, as violations of God’s known law, become mortal if not repented of. Because of the radical graciousness of God, loss of salvation can be remedied through renewed repentance and faith.