Difference between revisions of "Salvation"

<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> &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. D.D. 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>