Difference between revisions of "Salvation"

<p> Of the many Hebrew words used to signify salvation, <i> yasa </i> [ישַׁע יָשַׁעמֹושִׁיעַ] (to save, help in distress, rescue, deliver, set free) appears most frequently in the Old Testament. Commonly, the deliverance of which the Old [[Testament]] speaks is material in nature, though there are important exceptions. In contrast, the employment of <i> soteria </i> in the New Testament, though it may include material preservation, usually signifies a deliverance with special spiritual significance. In addition to the notion of deliverance the Bible also uses salvation to denote health, well-being, and healing. </p> <p> Broadly speaking, one might say that salvation is the overriding theme of the entire Bible. But since it is a multidimensional theme with a wide range of meaning, simple definitions are impossible. The biblical writers speak of salvation as a reality with at once spiritual and physical, individual and communal, objective and subjective, eternal and historical dimensions. Since the biblical writers view salvation as a historical reality, the temporal dimensions of past, present, and future further intensify and deepen the concept. Salvation is a process with a beginning and an end. Further, salvation involves the paradox of human freedom and divine election. Despite the complexity of these dimensions, the Bible constantly speaks about salvation in the context of some very simple and concrete relationships—between humans and God, between human beings, and between human beings and nature. God is the main actor throughout, from the deliverance of Noah's family to the great multitude who shout "Salvation belongs to our God, who sits on the throne, and to the Lamb!" (&nbsp;Revelation 7:10 ). </p> <p> <i> The Old Testament </i> . In general the Old Testament writers see salvation as a reality more physical than spiritual, more social than individual. Where individuals are singled out it seems to be for the good of the community. For example, the [[Genesis]] narrative develops the theme of God's blessing, which though resting on certain individuals, renders them agents for some greater work of God. Joseph's rise to fame in Egypt preserves the lives of his entire family (&nbsp;Genesis 45:4-7 ). Through Noah's faithfulness God brings salvation to his family as well as animal life (&nbsp;Genesis 7-9 ). And the blessing of the promise of nationhood and land for [[Abraham]] was not only for his descendants but for all families on the earth (&nbsp;Genesis 12:1-3 ). After 430 years in Egypt, an entire people is delivered through Moses (&nbsp;Exodus 1-12 ). Through Esther's rise to power the [[Jewish]] people are spared annihilation (&nbsp;Esther 7 ). </p> <p> Despite the importance of human agency, salvation is attributed above all to God. None but God can save (&nbsp;Isaiah 43:14; &nbsp;Hosea 1:7 ). He is the keeper of his flock (&nbsp;Ezekiel 34 ) and on him alone one waits for a saving word to penetrate the silence (&nbsp;Psalm 62 ). [[Idolatry]] is an illusion, for the salvation of Israel is in the Lord (&nbsp;Jeremiah 3:23 ). God is the warriornot Moseswho triumphs gloriously over Pharaoh's armies at the sea (&nbsp;Exodus 15 ). Salvation is something to stand and watch, for "The Lord will fight for you; and you need only be still" (&nbsp;Exodus 14:13 ). "In repentance and rest is your salvation; in quietness and trust is your strength" summons Isaiah (30:15). The content of God's salvation includes personal and national deliverance from one's enemies, deliverance from slavery (&nbsp;Deuteronomy 24:18 ), ongoing protection and preservation from evil (&nbsp;Psalm 121 ), escape from death (&nbsp;Psalm 68:19 ), healing (&nbsp;Psalm 69:29; &nbsp;Jeremiah 17:14 ), inheritance of land, descendants, and long life. </p> <p> Salvation from sin, though not a dominant concern, is by no means absent, especially in the prophets. As much as he is concerned for Israel's national restoration, Ezekiel stresses the need for salvation from uncleanness, iniquity, and idolatry (36:22-32). Here salvation involves the gift of a new heart of flesh and new spirit, which will finally empower his people to keep the commandments, after which comes habitation in the land. In this passage, too, we encounter a common refrain: such salvation, when it comes, will be neither for the sake of Israel nor her deeds, but for God and his glory, which has been profaned and which now must be vindicated among the nations. Isaiah tells of a salvation still on the way, which will be achieved through the vicarious suffering of the [[Servant]] (chap. 53) who bears the sin of many. This salvation will last forever (51:6). </p> <p> The anticipated salvation of the prophetic writings manifests a tension similar to that which pervades the New Testament. While salvation is a fait accompliGod saved Israel from slavery in Egypt unto a covenant relationship with himselfIsrael still awaits God's salvation. God had saved Israel in the past, and therefore God can be expected to deliver in the future. Whatever else salvation may be from a biblical perspective, its dimensions of "settled past" and "anticipated future" show it in its widest scope to be an elongated reality covering the entire trajectory of history. This recognition has helped recent biblical scholarship to avoid the earlier pitfall of relegating the role of the Old Testament to that of mere preparation or precursor for the gospel. One cannot escape the fact that for the [[Jews]] of the Old Testament salvation was not an abstract concept, but a real and present experience. The psalms are replete with praise for God's salvation, which is experienced as joy (51:12). It is a cup of thanksgiving lifted to God (116:13) and a horn (18:2). Elsewhere salvation is depicted as a torch (&nbsp;Isaiah 62:1 ), a well (&nbsp;Isaiah 12:3 ), and a shield (&nbsp;2 Samuel 22:36 ). </p> <p> <i> The New Testament </i> . The advent name "Immanuel, " "God with us, " signifies momentous progress in the history of salvation. In Matthew's Gospel the angel tells [[Joseph]] that Mary's child is conceived of the [[Holy]] Spirit, and that he is "to give him the name Jesus, because he will save his people from their sins" (1:21-23). The name "Jesus" (derived from the Hebrew <i> Joshua </i> [ &nbsp; Luke 19:10 ). The New Testament continues the Old Testament affirmation that salvation belongs to God alone, but with greater specificity. Now it is God's presence in and to the man Jesus that proves decisive. Peter's certainty of this relation between "Jesus Christ of Nazareth, whom you crucified" and the "God [who raised him] from the dead" moves him to the exclusive confession that salvation belongs only to the name of Jesus Christ (&nbsp;Acts 4:10-12 ). </p> <p> In Jesus' teaching salvation is linked to the advance of God's kingdom, which is in turn linked to Jesus' own person. By using God's kingdom as a circumlocution for salvation, Jesus deepens the Old Testament conviction that salvation belongs to God, for the kingdom signifies a sphere of reality in which God reigns sovereign. The disciples themselves responded to Jesus' teaching about the kingdom with the question "Who then can be saved?" (&nbsp;Mark 10:23-26 ). That Jesus understood himself to be that bringer of God's kingdom is evident in the claim following his synagogue reading, "Today this scripture is fulfilled in your hearing" (&nbsp;Luke 4:21 ). Salvation belongs to those who follow Jesus, bringer and embodiment of God's kingdom. </p> <p> Salvation is described as the mystery of God that is now revealed (&nbsp;Ephesians 3:9; &nbsp;6:19 ), a plan conceived before the foundations of the world (&nbsp;Ephesians 1:3-14 ), a light for revelation to the [[Gentiles]] (&nbsp;Luke 2:30-32 ), a transition from death to life (&nbsp;John 5:24 ), a message especially for sinners (&nbsp;Mark 2:17 ), a gift of grace through faith not of works (&nbsp;Ephesians 2:8-9 ), that for which the whole creation groans (&nbsp;Romans 8:22 ), the revelation of God's righteousness to faith and for faith (&nbsp;Romans 1:16-17 ), the justification that comes through faith (&nbsp;Romans 4:22-25 ), reconciliation (&nbsp;2 Corinthians 5:18-19 ), and redemption (&nbsp;Romans 8:23 ). In response to Nicodemus's statement, salvation is said to be a spiritual birth, a birth from above without which one cannot enter the kingdom (&nbsp;John 3:1-11 ). Salvation means death to and freedom from sin (&nbsp;Romans 6 ), a new perspective that transcends the human point of view and participation in a new creation (&nbsp;Romans 5:16-17 ), peace with God (&nbsp;Romans 5:1 ), life as adopted children of God's (&nbsp;Galatians 4:4 ), baptism into Christ's death (&nbsp;Romans 6:4 ), and the reception of the Holy Spirit (&nbsp;Romans 5,8 ). </p> <p> Salvation encompasses both the physical and spiritual dimensions of life, having relevance for the whole person. On the physical side, entrance into the kingdom requires attention to earthly needs, especially those of the poor. Jesus demands that a wealthy man give his riches to the poor (&nbsp;Mark 10:17-22 ). The salvation that comes to Zacchaeus's house inspires him to give half his possessions to the poor (&nbsp;Luke 19:8-10 ). [[Care]] for the poor was a regular function of the earliest [[Christian]] communities (&nbsp;Acts 9:36; &nbsp;10:4,31; &nbsp;24:17; &nbsp;Galatians 2:10; &nbsp;James 2:1-7 ). But for Jesus the physical and spiritual dimensions are held very close together. [[Forgiveness]] of sins and physical healing frequently coexist, as in the healing of the paralytic (&nbsp;Mark 2:1-12 ). Other healings done in Jesus' name call attention to the intimate connection (&nbsp;Acts 3:16; &nbsp;4:7-12 ) among spirit, mind, and body. In these examples salvation means not only forgiveness of sin but mitigation of its effects. </p> <p> Salvation also extends beyond the parameters of national Jewish identity. On at least two occasions Jesus corrects (or at least sidesteps) national expectations concerning the kingdomonce in response to the disciples' question (&nbsp;Acts 1:6-8 ) and once on the [[Emmaus]] road (&nbsp;Luke 24:25-26 ). Since Jesus' death was for all people (&nbsp;John 11:51 ), repentance and forgiveness of sins were to be proclaimed to all nations (&nbsp;Luke 24:47 ). This gospel, says Paul, was given in advance in the form of God's promise to bless all the nations through Abraham (&nbsp;Galatians 3:8 ). </p> <p> The objective basis and means of salvation is God's sovereign and gracious choice to be "God with us" in the person of Jesus Christ, who is described as both author and mediator of salvation (&nbsp;Hebrews 2:10; &nbsp;7:25 ). But the movement of Jesus' life goes through the cross and resurrection. It is therefore "Christ crucified" that is of central importance for salvation (&nbsp;1 Corinthians 1:23 ), for "Christ died for our sins according to the Scriptures" (&nbsp;1 Corinthians 15:3 ) and was handed to death for our trespasses (&nbsp;Romans 4:25 ). What Jesus did in our name he also did in our place, giving "his life as a ransom for many" (&nbsp;Matthew 20:28 ). And if Christ demonstrated his love by dying when we were still sinners, how much more shall we now be saved by his life? (&nbsp;Romans 5:8-10 ). So critical is the resurrection to the future hope of salvation that "If Christ has not been raised, your faith is futile; you are still in your sins" (&nbsp;1 Corinthians 15:17 ). </p> <p> The subjective basis of salvation is personal repentance and faith, often associated closely with water baptism. John the [[Baptist]] preached a baptism of repentance for the forgiveness of sins (&nbsp;Matthew 3:2; &nbsp;Mark 1:4 ), a message echoed by Peter (&nbsp;Acts 2:38 ) and Paul (&nbsp;Acts 20:21 ). Jesus said salvation required belief in him (&nbsp;Mark 16:15; &nbsp;John 6:47 ). Paul enjoined confession with the mouth that "Jesus is Lord" and belief that God raised him from the dead (&nbsp;Romans 10:8-9 ). The writer of Hebrews suggests that the hearing of the gospel is of no value unless combined with faith (4:1). </p> <p> The New Testament articulates salvation in terms of past, present, and future time. In Christ we were elected before the foundation of the world (&nbsp;Ephesians 1:4 ). In hope we were saved (&nbsp;Romans 8:24 ). Yet the cross is the power of God for those who are being saved (&nbsp;1 Corinthians 1:18 ). Likewise Paul's readers are admonished to work out their salvation with fear and trembling (&nbsp;Philippians 2:12 ). And there is yet a salvation that lies waiting to be revealed in the last time (&nbsp;1 Peter 1:5 ), a redemption for which we groan inwardly (&nbsp;Romans 8:23 ). For Paul, the past dimension of salvation is generally conceived as justification, redemption, and reconciliation, while its present dimension is depicted in terms of the Spirit's sanctifying work. Its future dimension is said to be glorification, the culmination of the saving process wherein believers will experience Christ's presence in new and resurrected bodies no longer burdened by the vestiges of sin. </p> <p> [[William]] T. [[Arnold]] </p> <p> <i> See also </i> [[Atonement]]; [[Crucifixion Cross]]; [[Death Of Christ]]; Eternality [[Everlasting]] LifeEternal Life; [[Faith]]; Gospel </p> <p> <i> Bibliography </i> . D. Bloesch, <i> The Christian Life and Salvation </i> ; O. Cullmann, <i> Salvation in History </i> ; E. M. B. Green, <i> The Meaning of Salvation </i> ; S. Kevan, <i> Salvation </i> ; H. D. McDonald, <i> The Atonement of the Death of Christ </i> ; G. G. O'Collins, <i> ABD, </i> 5:909-14; U. Simon, <i> [[Theology]] of Salvation </i> ; G. R. Smith, <i> The Biblical [[Doctrine]] of Salvation </i> ; J. R. W. Stott, <i> The Cross of Christ </i> . </p>

<p> Old Testament For [[Israelite]] faith, salvation never carried a purely secular sense of deliverance from death or harm. Because God and no other is the source of salvation, any saving act—even when the focus is preservation of life or release from national oppression—is a spiritual event. The primary saving event in the Old Testament is the Exodus (&nbsp;Exodus 14:13 ) which demonstrated both God's power to save and God's concern for His oppressed people (&nbsp;Exodus 34:6-7 ). Israel recounted God's deliverance from [[Egyptian]] slavery in the [[Passover]] ritual (&nbsp;Exodus 12:1-13 ), in sermon (&nbsp;Nehemiah 9:9-11 ), and in psalms (for example, &nbsp;Psalm 74:12-13; &nbsp;Psalm 78:13 ,Psalms 78:13,&nbsp;78:42-54; &nbsp;Psalm 105:26-38 ). The retelling of the Exodus event and of God's provision during the wilderness years (&nbsp;Nehemiah 9:12-21; &nbsp;Psalm 78:14-29; &nbsp;Psalm 105:39-41; &nbsp;Psalm 114:8 ) provided a precedent for sharing other stories of national and even personal deliverance (&nbsp;Psalm 40:10; &nbsp;Psalm 71:15 ). </p> <p> Some argue that the Old Testament does not link salvation with the forgiveness of sins. The recurring cycle of national sin, foreign oppression, national repentance, and salvation by a God-sent “judge,” however, witnesses the linkage (&nbsp;Judges 3:7-9 ,Judges 3:7-9,&nbsp;3:12 ,Judges 3:12,&nbsp;3:15; &nbsp;Judges 4:1-4; &nbsp;Judges 6:1 ,Judges 6:1,&nbsp;6:7 ,Judges 6:7,&nbsp;6:12; also &nbsp;Nehemiah 9:27; &nbsp;Psalm 106:34-46 ). God's sending of a deliverer is in effect God's act of forgiveness of the penitent (compare &nbsp;Psalm 79:9; &nbsp;Psalm 85:4 ). &nbsp;Psalm 51:12 perhaps provides the best Old Testament case for personal salvation from sin. </p> <p> In the Old Testament, salvation primarily concerns God's saving acts within human history. The early prophets anticipated God's salvation to be realized in the earth's renewed fruitfulness and the rebuilding of the ruined cities of Israel (&nbsp;Amos 9:13-15 ). Salvation would extend to all nations who would stream to [[Zion]] for instruction in God's ways (&nbsp;Isaiah 2:2-4; &nbsp;Micah 4:1-4; &nbsp;Zechariah 8:20-23 ). The prophets also hinted of a salvation that lies outside history (for example, &nbsp;Isaiah 51:6 ). The larger context of &nbsp;Isaiah 25:9 reveals that God's salvation embraces abundant life (&nbsp; Isaiah 25:6 ) and the end of death (&nbsp;Isaiah 25:7 ), tears, and disgrace (&nbsp;Isaiah 25:8 ). </p> <p> Throughout most of the Old Testament, salvation is a corporate or community experience. The Psalms, however, are especially concerned with the salvation of the individual from the threat of enemies (&nbsp;Psalm 13:5; &nbsp;Psalm 18:2 ,Psalms 18:2,&nbsp;18:35; &nbsp;Psalm 24:5 ). Though the focus is negative—salvation involves foiling the enemies' wrongdoing—there are hints of a positive content of salvation that embraces prosperity (as in &nbsp;Psalm 18:35 ). The Psalms are especially interested in God's salvation of the “upright in heart” (&nbsp;Psalm 36:10 ) or righteous (&nbsp;Psalm 37:19-40 ) who rely on God for deliverance. &nbsp;Psalm 51:12 more than any other Old Testament text associates personal salvation with a conversion experience; renewed joy of salvation accompanies God's creation of a new heart and right spirit and assurance of God's abiding presence. </p> <p> New Testament For convenience, salvation can be viewed from the two perspectives of Christ's saving work and the believer's experience of salvation. </p> <p> Christ's saving work involves already completed, on-going, and future saving activity. Jesus' earthly ministry made salvation a present reality for His generation. Jesus' healing ministry effected salvation from disease (&nbsp;Mark 5:34; &nbsp;Mark 10:52; &nbsp;Luke 17:19 ). Jesus offered God's forgiveness to hurting people (&nbsp;Mark 2:5; &nbsp;Luke 7:50 ). He assured a repentant Zacchaeus that “Today salvation has come to this house” (&nbsp;Luke 19:9 ). Through such encounters Jesus fulfilled the goal of His ministry: “to seek and to save that which was lost” (&nbsp;Luke 19:10 ). </p> <p> The apex of Christ's completed work is His sacrificial death: Christ came to “give his life a ransom for many” (&nbsp;Mark 10:45 ); Christ “entered once for all into the Holy Place, with his own blood, thus obtaining eternal redemption” (&nbsp;Hebrews 9:12 NRSV); “in Christ God was reconciling the world to himself, not counting their trespasses against them” (&nbsp; 2 Corinthians 5:19 NRSV). Here ransom, redemption, and reconciliation are synonyms for salvation. With reference to Christ's atoning work, the believer can confess, “I was saved when Jesus died for me.” </p> <p> Christ's present saving work primarily concerns Christ's role as mediator (&nbsp;Romans 8:34; &nbsp;Hebrews 7:25; &nbsp;1 John 2:1 ). Christ's future saving work chiefly concerns Christ's coming again “to bring salvation to those who eagerly await him” (&nbsp;Hebrews 9:28 REB) and salvation from the wrath of God's final judgment (&nbsp; Romans 5:9-10 ). </p> <p> Though Christ's sacrificial death is central, Christ's saving activity extends to the whole of His life, including His birth (&nbsp;Galatians 4:4-5 ), resurrection (&nbsp;Romans 4:25; &nbsp;1 Corinthians 15:17 ), and ascension (&nbsp;Romans 8:34 ). </p> <p> The believer's experience also offers a perspective for viewing salvation. The experience again embraces the past, present, and future. God's initial work in the believer's life breaks down into various scenes: conviction of sin (&nbsp;John 16:8 ); repentance (turning) from sin to God (&nbsp;Luke 15:7 ,Luke 15:7,&nbsp;15:10; &nbsp;2 Corinthians 7:10 ); faith which involves commitment of one's whole life to Christ (&nbsp;John 3:16 ,John 3:16,&nbsp;3:36 ); confession of Christ as Lord (&nbsp;Acts 2:21; &nbsp;Romans 10:9-10 ). [[Scripture]] uses a wealth of images to describe this act: new birth (&nbsp;John 3:3; &nbsp;Titus 3:5 ); new creation (&nbsp;2 Corinthians 5:17 ); adoption (&nbsp;Romans 8:15; &nbsp;Galatians 4:4-5; &nbsp;Ephesians 1:5 ); empowerment to be God's children (&nbsp;John 1:12 ); the status of “saints” (&nbsp;1 Corinthians 1:2; &nbsp;2 Corinthians 1:1 ). This initial work in the believer's life is often termed justification. Justification, however, also embraces God's final judgment (&nbsp;Romans 2:13; &nbsp;Romans 3:20 ,Romans 3:20,&nbsp;3:30 ). </p> <p> God's ongoing work in the believer's life concerns the process of maturing in Christ (&nbsp;Hebrews 2:3; &nbsp;1 Peter 2:2; &nbsp;2 Peter 3:18 ), growing in Christ's service (&nbsp;1 Corinthians 7:20-22 ), and experiencing victory over sin through the power of the Holy Spirit (&nbsp;Romans 7-8 ). Here sin remains a reality in the believer's life (&nbsp;Romans 7:1; &nbsp;1 John 1:8-2:1 ). The believer is caught in between what God has begun and what God is yet to complete (&nbsp;Philippians 1:6; &nbsp;Philippians 2:12 ). </p> <p> God's yet to be finished work in the lives of all believers is sometimes called glorification (&nbsp;Romans 8:17; &nbsp;Hebrews 2:10 ). Scripture, however, uses a wealth of terms for this future saving work: adoption (&nbsp;Romans 8:23 ); redemption (&nbsp;Luke 21:28; &nbsp;Romans 8:23; &nbsp;Ephesians 4:30 ); salvation (&nbsp;Romans 13:11; &nbsp;Hebrews 1:14; &nbsp;Hebrews 9:28; &nbsp;1 Peter 1:5; &nbsp;1 Peter 2:2 ); and sanctification (&nbsp;1 Thessalonians 5:23 ). God's future work involves more than the individual; God's future work extends to the renewal of heaven and earth. </p> <p> Some Contested [[Issues]] (1) The relationship between faith and works: Scripture repeatedly affirms that salvation is the free gift of God appropriated through faith (&nbsp;Ephesians 2:8-9; &nbsp;Romans 3:28 ). No individual merits salvation by fulfillment of God's law (&nbsp;Romans 3:20 ). [[Saving]] faith is, however, obedient faith (&nbsp;Romans 1:5; &nbsp;Romans 16:26; &nbsp;1 Peter 1:2 ). We are saved for good works (&nbsp;Ephesians 2:10 ). Faith that does not result in acts of Christian love is not salvific but demonic (&nbsp;James 2:14-26 , especially &nbsp;James 2:19 ). </p> <p> (2) The perseverance of the saints: [[Assurance]] of salvation is grounded in confidence that God is able to finish the good work begun in us (&nbsp;Philippians 1:6 ), that God who sacrificed His Son for sinners (&nbsp;Romans 5:8-9 ) will not hold back anything necessary to save one of his children (&nbsp;Romans 8:32 ), and that nothing can separate us from God's love in Christ (&nbsp;Romans 8:35-39 ). [[Confidence]] in God's ability to keep those who have entrusted their lives to Christ is not, however, an excuse for any believer's inactivity or moral failure (&nbsp;Romans 6:12-13; &nbsp;Ephesians 2:10 ). See Atonement; [[Conversion]]; [[Election]]; [[Eschatology]]; Forgiveness; [[Future Hope]]; [[Grace]]; [[Justification]]; [[New Birth]]; [[Predestination]]; Reconciliation, Redeem, Redemption, Redeemer; [[Repentance]]; [[Sanctification]]; [[Security Of The Believer]] . </p> <p> Chris Church </p>

<p> God’s salvation, as the Old Testament spoke of it, had a broad meaning. It referred to deliverance or preservation from disease, dangers, sufferings, death and the consequences of wrongdoing (&nbsp;Exodus 14:30; &nbsp;Judges 2:11-16; &nbsp;Psalms 34:6; &nbsp;Psalms 37:40; &nbsp;Jeremiah 4:14; &nbsp;Jeremiah 17:14). The means of God’s salvation may have been a warrior, a king, or some other national leader (&nbsp;Judges 3:9; &nbsp;2 Kings 13:5), but in the highest sense the saviour was always God (&nbsp;1 Samuel 14:23; &nbsp;Isaiah 33:22; &nbsp;Isaiah 43:3; &nbsp;Isaiah 43:11; &nbsp;Isaiah 43:15; &nbsp;Habakkuk 3:18). </p> <p> In the New Testament, salvation may have the same broad meaning as in the Old Testament (&nbsp;Acts 27:20; &nbsp;Acts 27:43; &nbsp;2 Corinthians 1:10; &nbsp;2 Thessalonians 3:2; &nbsp;2 Peter 2:9), but its best known meaning is in relation to deliverance from sin and its consequences. This salvation comes from God through Jesus Christ (&nbsp;Matthew 1:21; &nbsp;Luke 2:11; &nbsp;Luke 19:10; &nbsp;John 3:17; &nbsp;John 12:47; &nbsp;Acts 4:12; &nbsp;1 Timothy 1:15) and it is possible only because Jesus Christ atoned for sin in his death on the cross (&nbsp;1 Corinthians 1:18; &nbsp;Titus 2:14; see [[Atonement]] ; [[Sin]] ). </p> <p> This salvation is so great that no words can describe it fully. The Bible therefore uses many different pictures of salvation in an effort to help people understand what God has done. </p> <p> One picture is that of the courtroom, where God the judge declares believers righteous and acquits them (&nbsp;Romans 3:26; &nbsp;Romans 8:33; see [[Justification]] ). Another picture is that of slavery, which shows that God has freed believers from the bondage of sin (&nbsp;1 Peter 1:18-19; see [[Redemption]] ). The picture of new birth shows that God gives life to those who are spiritually dead (&nbsp;1 Peter 1:23; see [[Regeneration]] ), and the picture of adoption shows how God places believers in his family and gives them the full status of sons (&nbsp;Romans 8:15; see [[Adoption]] ). </p> <p> A further picture is that of God’s turning those who are his enemies into his friends (&nbsp;Romans 5:10-11; see [[Reconciliation]] ). The picture of a sacrificial offering expresses further aspects of salvation; for example, the death of a sacrificial victim in the place of the sinner (&nbsp;Hebrews 9:26; see [[Sacrifice]] ), and the presentation of an offering to turn away God’s anger against sin (&nbsp;Romans 3:25; see [[Propitiation]] ). But regardless of whatever picture the Bible uses, it emphasizes constantly that salvation is solely by God’s grace, and that people receive it through faith and repentance (&nbsp;Acts 5:31; &nbsp;Acts 16:30-31; &nbsp;Acts 20:21; &nbsp;1 Corinthians 1:21; &nbsp;Ephesians 2:8-9; &nbsp;Titus 3:3-7; see [[Faith]] ; [[Grace]] ; [[Repentance]] ). </p> <p> There are past, present and future aspects of salvation. The past aspect is that believers already have been saved because of Christ’s death for them. Their sin has been dealt with, they are no longer under condemnation, and they have the assurance of eternal life (&nbsp;John 5:24; &nbsp;Romans 5:1-2; &nbsp;Ephesians 2:1; &nbsp;Ephesians 2:8; see [[Assurance]] ). The present aspect is that believers continue to experience the saving power of God in victory over sin in their daily lives (&nbsp;1 Corinthians 1:18; &nbsp;Philippians 2:12; &nbsp;2 Timothy 1:8-9; see [[Sanctification]] ). The future aspect is that believers will experience the fulfilment of their salvation at the return of Jesus Christ (&nbsp;Romans 8:24; &nbsp;Romans 13:11; &nbsp;Philippians 3:20; &nbsp;1 Thessalonians 5:9; &nbsp;Hebrews 9:28; &nbsp;1 Peter 1:5; see [[Resurrection]] ). </p>

<div> '''A — 1: '''''Σωτηρία''''' ''' (Strong'S #4991 — Noun [[Feminine]] — soteria — so-tay-ree'-ah ) </div> <p> denotes "deliverance, preservation, salvation." "Salvation" is used in the NT (a) of material and temporal deliverance from danger and apprehension, (1) national, &nbsp;Luke 1:69,71; &nbsp;Acts 7:25 , RV marg., "salvation" (text, "deliverance"); (2) personal, as from the sea, &nbsp;Acts 27:34; RV, "safety" (AV, "health"); prison, &nbsp;Philippians 1:19; the flood, &nbsp;Hebrews 11:7; (b) of the spiritual and eternal deliverance granted immediately by God to those who accept His conditions of repentance and faith in the Lord Jesus, in whom alone it is to be obtained, &nbsp;Acts 4:12 , and upon confession of Him as Lord, &nbsp;Romans 10:10; for this purpose the gospel is the saving instrument, &nbsp;Romans 1:16; &nbsp;Ephesians 1:13 (see further under SAVE); (c) of the present experience of God's power to deliver from the bondage of sin, e.g., &nbsp; Philippians 2:12 , where the special, though not the entire, reference is to the maintenance of peace and harmony; &nbsp;1—Peter 1:9; this present experience on the part of believers is virtually equivalent to sanctification; for this purpose, God is able to make them wise, &nbsp;2—Timothy 3:15; they are not to neglect it, &nbsp;Hebrews 2:3; (d) of the future deliverance of believers at the [[Parousia]] of Christ for His saints, a salvation which is the object of their confident hope, e.g., &nbsp;Romans 13:11; &nbsp;1—Thessalonians 5:8 , and &nbsp;1—Thessalonians 5:9 , where "salvation" is assured to them, as being deliverance from the wrath of God destined to be executed upon the ungodly at the end of this age (see &nbsp;1—Thessalonians 1:10 ); &nbsp;2—Thessalonians 2:13; &nbsp;Hebrews 1:14; &nbsp;9:28; &nbsp;1—Peter 1:5; &nbsp;2—Peter 3:15; (e) of the deliverance of the nation of Israel at the second advent of Christ at the time of "the epiphany (or shining forth) of His Parousia" (&nbsp;2—Thessalonians 2:8 ); &nbsp;Luke 1:71; &nbsp;Revelation 12:10; (f) inclusively, to sum up all the blessings bestowed by God on men in Christ through the Holy Spirit, e.g., &nbsp;2—Corinthians 6:2; &nbsp;Hebrews 5:9; &nbsp;1—Peter 1:9,10; &nbsp;Jude 1:3; (g) occasionally, as standing virtually for the Savior, e.g., &nbsp;Luke 19:9; cp. &nbsp;John 4:22 (see SAVIOR); (h) in ascriptions of praise to God, &nbsp; Revelation 7:10 , and as that which it is His prerogative to bestow, &nbsp;Revelation 19:1 (RV). </p> <div> '''A — 2: '''''Σωτήριον''''' ''' (Strong'S #4992 — Adjective — soterion — so-tay'-ree-on ) </div> <p> the neuter of the adjective (see B), is used as a noun in &nbsp;Luke 2:30; &nbsp;3:6 , in each of which it virtually stands for the Savior, as in No. 1 (g); in &nbsp;Acts 28:28 , as in No. 1 (b); in &nbsp;Ephesians 6:17 , where the hope of "salvation" [see No. 1 (d)] is metaphorically described as "a helmet." </p> <div> '''B — 1: '''''Σωτήριον''''' ''' (Strong'S #4992 — Adjective — soterios — so-tay'-ree-on ) </div> <p> "saving, bringing salvation," describes the grace of God, in &nbsp;Titus 2:11 . </p>

<p> A blessed word of a most blessed doctrine founded in the Lord Jesus Christ, who is JEHOVAH'S salvation to the ends of the earth. (&nbsp;Isaiah 49:6) I refer the reader to the article [[Redeemer]] for the several features of salvation. And in addition to what is there said, I would just beg to observe that the thing itself meets poor lost souls so many ways, and answereth to their wants in such a variety of purposes, that it is always blessed to meditate upon it. </p> <p> The term salvation implies somewhat more than a state of recovery from a state in which before the sinner was lost, but it includes every thing that is blessed in that state of recovery. The lost soul is not only brought out of bondage and the shadow of death, but brought into the liberty of the sons of God. So that in salvation is meant a release from all evil, and an introduction into all that is good. A right and interest in all temporal, spiritual and eternal blessings, is the sure consequence. Everlasting life, with all its preliminaries, for it hath the promise of "the life that now is, and of that which is to come." </p> <p> And what endears salvation yet more, is the consideration of the almighty and all-loving author of it, and by whom it was accomplished. What he is in himself, in the glories of his person, his greatness, fitness, suitability, and all-sufficiency; what he is in his work, and what he hath done for his redeemed, the salvation he hath wrought beyond all conception of value in its completeness, and beyond all reach of extent in its efficacy, being like himself, everlasting and eternal; and what he is in his relations to his people, being their everlasting Father, Brother, Husband, Friend all these things, included as they all are in salvation, give the happy partakers of it "a joy unspeakable and full of glory;" so that every individual finds cause to join in the hymn of the church, and say: "I will greatly rejoice in the Lord, I will joy in the God of my salvation: he is a rock, his work is perfect, just and right is he." (&nbsp;Isaiah 61:10) </p>

<p> SALVA'TION, n. L. salvo, to save. </p> 1. The act of saving preservation from destruction, danger or great calamity. 2. Appropriately in theology, the redemption of man from the bondage of sin and liability to eternal death, and the conferring on him everlasting happiness. This is the great salvation. <p> [[Godly]] sorrow worketh repentance to salvation. &nbsp;2 Corinthians 7 . </p> 3. [[Deliverance]] from enemies victory. &nbsp;Exodus 14 . 4. [[Remission]] of sins, or saving graces. &nbsp;Luke 19 . 5. The author of man's salvation. &nbsp;Psalms 27 . 6. A term of praise or benediction. &nbsp;Revelation 19 .

<p> &nbsp;Genesis 49:18 (a) This is one of the early pictures of [[Christ]] It is a prophecy concerning the fact that this One who is GOD's salvation would one day come to those who were waiting for Him. (See also &nbsp;Luke 2:30; &nbsp;Luke 19:9. [[Christ Jesus]] Himself is GOD's "salvation." </p>

<p> [[Means]] the safety or preservation of any thing that has been or is in danger; but it is more particularly used by us to denote our deliverance from sin and hell, and the final enjoyment of God in a future state, through the mediation of Jesus Christ. </p> <p> See articles [[Atonement, Propitiation, Reconciliation, Redemption]] and SANCTIFICATION. </p>

<p> (properly '''''יְשׁוּעָה''''' , '''''Σωτηρία''''' , both meaning originally [[Deliverance]] or [[Safety]] ) ''.'' No idea was more ingrained in the Jewish mind than the truth that God was a Savior, a Helper, a Deliverer, a Rescuer, a Defender, and a [[Preserver]] to his people. Their whole history was a history of salvation, and an unfolding of the nature and purposes of the Divine Being. Israel was a saved people (&nbsp;Deuteronomy 33:29); saved from Egypt (&nbsp;Exodus 14:30), delivered from enemies on every side, preserved in prosperity, and restored from adversity '''''—''''' all by that One Person whom they had been taught to call Jehovah. Though human instruments were constantly used as saviors '''''—''''' as, for instance, the judges '''''—''''' the people were always taught that it was God who saved by their hand (&nbsp;2 Samuel 3:18; &nbsp;2 Kings 13:5; &nbsp;2 Kings 14:27; &nbsp;Nehemiah 9:27), and that there was not power in man to be his own savior (&nbsp;Job 40:14; &nbsp;Psalms 33:16; &nbsp;Psalms 44:3; &nbsp;Psalms 44:7), so that he must look to God alone for help (&nbsp;Isaiah 43:11; &nbsp;Isaiah 45:22; &nbsp;Hosea 13:4; &nbsp;Hosea 13:10). This the [[Scriptures]] express in varied forms, usually in phrases, in which the Hebrews rarely use concrete terms, as they are called, but often abstract terms. Thus, instead of saying, God saves them and protects them, they say, God is their salvation. So, a voice of salvation, tidings of salvation, a word of salvation, etc., is equivalent to a voice declaring deliverance, etc. Similarly, to work great salvation in Israel signifies to deliver Israel from some imminent danger, to obtain a great victory over enemies. Most of these phrases explain themselves, while others are of nearly equal facility of apprehension, e.g. the application of "the cup of salvation" to gratitude and joy for deliverance (&nbsp;Psalms 106:13); the "rock of salvation" to a rock where any one takes refuge, and is in safety (&nbsp;2 Samuel 22:47); "the shield of salvation" and "helmet of salvation" to protection from the attack of an enemy (&nbsp;Psalms 18:35; &nbsp;Isaiah 59:17); the "horn of salvation" to the power by which deliverance is effected (&nbsp;Psalms 18:2); "the garments of salvation" to the beauty and protection of holiness (&nbsp;Isaiah 61:10); the "wells of salvation" to the abundant sources of the mercies of salvation, free, overflowing, and refreshing (&nbsp;Isaiah 12:3). See each of these associated terms in its alphabetical place. </p> <p> "When we come to inquire into the nature of this salvation thus drawn from God, and the conditions on which it was granted during the Old Test. dispensation, we learn that it implied every kind of assistance for body and soul, and that it was freely offered to God's people (&nbsp;Psalms 28:9; &nbsp;Psalms 69:35); to the needy (&nbsp;Psalms 72:4; &nbsp;Psalms 72:13), to the meek (&nbsp;Psalms 76:9), to the contrite (&nbsp;Psalms 34:18), but not to the wicked (&nbsp;Psalms 18:41) unless they repented and turned to him. Salvation consisted not only of deliverance from enemies, and from the snares of the wicked (&nbsp;Psalms 37:40; &nbsp;Psalms 59:2; &nbsp;Psalms 106:20), but also of forgiveness (&nbsp;Psalms 79:9), of answers to prayer (&nbsp;Psalms 69:13), of spiritual gifts (&nbsp;Psalms 68:19), of joy (&nbsp;Psalms 51:12), of truth (&nbsp;Psalms 25:5), and of righteousness (&nbsp;Psalms 24:5; &nbsp;Isaiah 45:8; &nbsp;Isaiah 46:13; &nbsp;Isaiah 53:5). Many of the beautiful promises in Isaiah refer to an everlasting and spiritual salvation, and God described himself as coming to earth to bring salvation to his people (&nbsp;Isaiah 62:11; &nbsp;Zechariah 9:9). Thus was the way prepared for the coming of him who was to be called Jesus, because he should save his people from their sins. (See [[Messiah]]). </p> <p> "In the New Testament the spiritual idea of salvation strongly predominates, though the idea of temporal deliverance occasionally appears. Perhaps the word restoration most clearly represents the great truth of the Gospel. The Son of God came to a lost world to restore those who would commit themselves unto him to that harmony with God which they had lost by sin. He appeared among men as the Restorer. Disease, hunger, mourning, and spiritual depression fled from before him. All the sufferings to which the human race is subject were overcome by him. Death itself, the last enemy, was vanquished; and in his own resurrection Christ proclaimed to all believers the glad tidings that God's purpose of bringing many sons unto glory was yet to be carried out. During his lifetime Jesus Christ was especially a healer and restorer of the body, and his ministrations were confined to the lost sheep of the house of Israel; but by his death for the sins of the whole world, and by his subsequent resurrection and exaltation, he was enabled to fulfil the mission for which he had taken our nature. He became generally the Savior of the lost. All who come to him are brought by him to God; they have spiritual life, forgiveness, and peace, and they are adopted into the family of God. Their bodies are made temples of the Holy Ghost, by whose inworking power Christ is formed within them. Their heart being purified by faith in him as the Son of God, they receive from him the gifts and graces of God, and thus they have an earnest of the final inheritance, the complete restoration, which is the object of every Christian's hope. If it be asked when a man is saved, the answer is that the new life which is implanted by faith in Christ is salvation in the germ, so that every believer is a saved man. But during the whole Christian life salvation is worked out, in proportion to our faith, which is the connecting link between the Savior and the saved '''''—''''' the vine and the branches. Salvation in its completion is ready to be revealed' in the day of Christ's appearing, when he who is now justified by Christ's blood shall be saved from wrath through him, and when there shall be that complete restoration of body and soul which shall make us fit to dwell with God as his children for evermore." (See [[Savior]]). </p>

<p> (1) John had the task of presenting Christ to Gentiles, who were as unfamiliar with the technical meaning of such phrases as "kingdom of God" or "Son of Man" as is the world today, and to Gentiles who had instead a series of concepts unknown in Palestine. So a "translation of spiritual values" became necessary if the gospel were to make an immediate appeal, a translation accomplished so successfully that the Fourth Gospel has always been the most popular. The Synoptists, especially the extremely literal Mark, imperatively demand a historical commentary, while John has successfully avoided this necessity. (2) The "kingdom of God," as a phrase (&nbsp;John 3:3 , &nbsp;John 3:5; compare &nbsp;John 18:36 ), is replaced by "eternal life." This life is given in this world to the one who accepts Christ's teaching (&nbsp;John 5:24; &nbsp;John 6:47 ), but its full realization will be in the "many mansions" of the Father's house (&nbsp;John 14:2 ), where the believer will be with Christ (&nbsp;John 17:24 ). A judgment of all men will precede the establishment of this glorified state (&nbsp;John 5:28 , &nbsp;John 5:29 ), but the believer may face the judgment with equanimity (&nbsp;John 5:24 ). So the believer is delivered from a state of things so bad as expressible as a world under Satan's rule (&nbsp;John 12:31; &nbsp;John 14:30; &nbsp;John 16:11 ), a world in darkness (&nbsp;John 3:19 ), in ignorance of God (&nbsp;John 17:25 ), and in sin (&nbsp;John 8:21 ), all expressible in the one word "death" (&nbsp;John 5:24 ). (3) The Jews had real privilege in the reception of Christ's message (&nbsp;John 1:11; &nbsp;John 4:22 , etc.), but the extension of the good tidings to all men was inevitable (&nbsp;John 12:23 , &nbsp;John 12:12 , etc.). Belief in Christ is wholly a personal matter, but the believers enter a community of service (&nbsp;John 13:14 ), with the unity of the Father and Son as their ideal (&nbsp;John 17:21 ). (4) The nature of the moral ideal, reduced to the single word "love" (&nbsp;John 13:34; &nbsp;John 15:12 ), is assumed as known and identified with "Christ's words" (&nbsp;John 5:24; &nbsp;John 6:63 , etc.), and the necessity of progress toward it as sharply pointed as in the Synoptists. The sinner is the servant of sin (&nbsp;John 8:34 ), a total change of character is needed (&nbsp;John 3:6 ), and the blessing is only on him who does Christ's commandments (&nbsp;John 13:17 ). This "doing" is the proof of love toward Christ (&nbsp;John 14:15 , &nbsp;John 14:21 ); only by bearing fruit and more fruit can discipleship be maintained (&nbsp;John 15:1-6; compare &nbsp;John 14:24 ), and, indeed, by bearing fruit men actually become Christ's disciples (&nbsp;John 15:8 , Gr). The knowledge of Christ and of God that is eternal life (&nbsp;John 17:3 ) comes only through moral effort (&nbsp;John 7:17 ). In John the contrasts are colored so vividly that it would almost appear as if perfection were demanded. But he does not present even the apostles as models of sanctity (&nbsp;John 13:38; &nbsp;John 16:32 ), and self-righteousness is condemned without compromise; the crowning sin is to say, "We see" (&nbsp;John 9:41 ). It is the Son who frees from sin (&nbsp;John 8:36 ), delivers from darkness (&nbsp;John 8:12; &nbsp;John 12:46 ), and gives eternal life (&nbsp;John 11:25 , &nbsp;John 11:26; compare &nbsp;John 3:16; &nbsp;John 5:24; James [[M.A. DD]] General Editor. Entry for 'Salvation'. International Standard Bible Encyclopedia. https://www.studylight.org/encyclopedias/eng/isb/s/salvation.html. 1915.'''Copyright Statement''' These files are public domain and were generously provided by the folks at WordSearch Software. '''Bibliography Information''' Orr </p>