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Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
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THE STUDY OF
SALVATION (SOTERIOLOGY) Grace Bible Church Gillette, WY Gillette Bible Institute Pastor Daryl Hilbert I.
THE MEANING OF SOTERIOLOGY A.
The word “Soteriology” comes from two Greek words, sōtêría, which means “salvation,”
and logía, which can mean “to
study.” Therefore, Soteriology is the study of salvation. B.
Sōtêría can mean the rescue from
physical danger (He 11:7) or in a
spiritual sense, the salvation and safety of the soul (Ro 1:16; 2Co 7:10). C.
In regard to extra-biblical usage, sōtêría meant salvation by
gods or men from serious peril, judicial condemnation, illness, battles,
seas. (Kittel VII. 966). In a philosophical sense, the word meant an inner
being or nature of men or things like salvation of the state by internal
order. D.
Its usage in the O.T. (Septuagint), sōtêría was
translated from the Heb. word yasha which went from the meaning to be
roomy or broad and moved to deliverance, rescue, and save. Salvation is
ultimately from the Lord (Ps 38:22; 79:9). The Greek name “Jesus” (Iêsoús) is a form of the Hebrew name
Joshua (Yehoshua) and means “Yahweh
saves” (cp. Mt 1:21). E.
In the N.T., sōtêría is exclusively used for the salvation of one’s
sins. Furthermore, Jesus is called the “Savior” (sōtếr – Lk 1:47). Salvation is only found in
Christ (Ac 4:12). In addition, the Scriptures give the wisdom of salvation
(2Ti 2:15). F.
Soteriology,
then, is the branch of theology that deals with the salvation of man’s soul
from sin. The Study of Salvation could be placed under the “Study of Christ
(Christology).” However, because salvation is Christ’s pre-eminent work and the
central study of the Bible, it is only right that it have its own place in
Theology. This study will encompass the biblical view of salvation, various
key biblical words associated with salvation, the value of Christ’s death, a
discussion of election, and assurance of salvation. II.
THE SCOPE OF SALVATION A.
Even though there is a
theological difference between “salvation” and “sanctification,” the
Scriptures see God’s entire program as a part of God’s great salvation. B.
In fact, the scope of salvation
could be broken up into three aspects: 1.
Positional Salvation - is when salvation is received by faith and at that moment, the
believer is placed in a new position described by the phrase “in Christ.” It
is entered into by faith (Ep 2:8 - “having been saved” - perfect
tense) and is a permanent status (Ti 3:5 - “you were saved” - aorist
tense) that happens at a point in time. 2.
Present Sanctification - is the ongoing process whereby God is
transforming the present condition of the believer to be consistent with his
positional status in the deliverance of daily sin (1Co 1:18 - “being
saved” - present tense; cp. Ro 6:14; 8:2) and perseverance (He 7:25 – “being saved” – present tense; cp. Ph
1:6, 19; 2:12-13). 3.
Future Sanctification - is the future and ultimate salvation in heaven where the
believer is totally delivered from the presence of sin (1Jn 3:1-3; Re 21:4) and
his salvation is consummated, completed, and eternal (Ro 13:11; 1Pe 1:5). III.
THE CONSIDERATION OF SALVATION A.
The first consideration for
salvation could be man’s great need of salvation. Man needs salvation because
he is sinful, lost, helpless, and depraved. Man’s depravity means that man
has been affected by sin in every area, is completely alienated from
fellowship with God, and does not possess the ability to save himself.
Therefore, because man has been affected by sin in numerous aspects, man
desperately needs God’s salvation. 1.
Imputed Death (Ge 2:17; Ro
5:12) 2.
Spiritual Death (Ep 2:1-3; Ro
6:23) 3.
Spiritual Bondage to sin (Ro 6:12;
7:14) 4.
Spiritual Wickedness (Ps 143:2;
Je 17:9; Is 64:6) 5.
Spiritual Rebellion (Ro 5:10;
1Co 2:14) 6.
Spiritual Alienation (Ep 4:18) 7.
Spiritual Inability (Jn 6:44;
Ro 3:11) 8.
Spiritual Helplessness (Ro 5:6) 9.
Spiritual Judgment (Jn 3:36;
5:24; Ro 5:9) B.
Perhaps the hardest concept to
grasp is why a holy God would save sinful man. The Scriptures give us insight
as to why He saved man. 1.
God’s Love - The first insight was because of His great love and grace.
John 3:16 is one of the most famous verses in Scripture because it teaches
that God sacrificed His Son for our salvation because He loved us (cp. Ro
5:8; Ep 2:4). 2.
God’s Glory - From God’s point of view, His
ultimate reason for saving sinful man was for His own glory. Everything that
God does, He does for His own purposes and for His own glory (Pr 16:4; Ep
1:6, 7, 12, 14). 3.
Fellowship with Man - We also find out from Scripture that God desired to restore
man, whom He created in His own image, to a right relationship with Himself.
Though sinful man became an enemy of God, God desired reconciliation with him
(Ro 5:11; 2Co 5:19). 4.
Good Deeds - God also chose to save man because He not only wanted to
redeem man, but He wanted to sanctify those He saved. Just as God is a God of
good deeds, believers are to exhibit good deeds as evidence of their
salvation (Ti 1:16; 2:14). C.
The comprehensive nature of
salvation, when it involves God, shows that the entire Godhead was involved
in man’s salvation (Ti 3:4-6; The Father planned salvation - Ep 1:3-4; the
Son accomplished salvation - Ep 1:7; and the Spirit applies salvation - Ep
1:13-14). When we look at the comprehensive nature of salvation in regard to
man we see: 1.
The entire person is redeemed
(Ro 8:23). 2.
It involved all of man’s sin
(Is 53:6). 3.
It is the same salvation for every
believer (2Pe 1:1; Jude 3). 4.
Salvation provides every
spiritual blessing (Ep 1:3; 2Pe 1:3; Co 2:9-10). D.
The final consideration is that
there is a specific Savior. The Savior is Christ (Messiah) who had been
prophesied about and has fulfilled those prophecies (Mt 1:21; Lk 2:11; Jn
4:42; Ac 5:31). Therefore, there can only be one Savior to which God accepts
as man’s Mediator (Jn 14:6; Ac 4:12; 1Ti 2:5). IV.
THE EXPLANTION OF THE DEATH OF
CHRIST A.
Substitutionary Atonement 1.
Substitutionary Atonement is
the heart of the concept of salvation. When a believer understands that
salvation comes only when someone stands in the place of their punishment and
atones for their sin, he has grasped the central meaning of salvation. 2.
Definitions a)
[Substitutionary Atonement is that Christ died a substitutionary
death on behalf of sinners. His death is also called vicarious, meaning, “one
in place of another. (Enns, P. P., The Moody
Handbook of Theology pg. 232). b)
Substitutionary or vicarious
atonement simply means that Christ suffered as a substitute for us, that is,
instead of us, resulting in the advantage to us of paying for our sins. (Charles Ryrie, Basic Theology, pg. 329) c)
The words “vicarious” and
“substitutionary” are identical in meaning and refer to the suffering of one
in place of another in the sense that by the suffering on the part of one,
the other is wholly relieved.(Lewis Sperry Chafer) d)
…[the]
doctrine of substitution … if Christ died for me, then I should not die; and
that, if he paid my debt, it was paid, and I was clear.
(Charles Haddon Spurgeon, “Peace in Believing” pg. 378) B.
Vicarious
Atonement a)
Personal
Atonement (1)
Some
have suggested that an individual could make their own personal atonement. (2)
The
problem with this view is that the Bible teaches that man will receive the
penalty for sins if he does trust in Christ (Ro 5:9; 6:23). However, man will
never be able to atone for his sin no matter how much suffering he does. He
will in fact, endure the penalty for his sins eternally (Mt 25:46). b)
Vicarious
Atonement (1)
On
the other hand, God has provided the only way for atonement. It is the
through the atonement of Jesus Christ who vicariously (“Endured or done by
one person substituting for another.” - American Heritage Dictionary) took
the sinner’s place, sin, and punishment. (2)
Only
Christ’s once-for-all sacrifice (He 7:27) is acceptable to God (He 9:12; 1Pe
3:18). 2.
Biblical
Concept of Substitutionary Atonement a)
Seen
As God’s Design b)
Adam
and Eve - Ge 3:21
is the first time God revealed His plan for substitutionary atonement. Adam
and Eve attempted personal atonement by covering themselves with fig leaves
(Ge 3:7). But God made them garments of “skin” which meant that some animal
had to have been sacrificed. c)
God’s
precedent had been set and we see the outworking of substitutionary atonement
in the lives of other Bible characters: (1)
Abel - Ge 4:4 (2)
Noah - Ge 8:20 (3)
Abraham - Ge 15:9 (4)
Moses
& Israel - Ex
12:5-7, 13 d)
Seen
in the OT Sacrificial System (1)
The
Levitical instruction on bringing sacrifices teaches substitutionary atonement
(Lev 1:4-5). (a)
This meant transmission and
delegation, and implied representation; so that it really pointed to the
substitution of the sacrifice for the sacrificer. - Alfred Edersheim (2)
Day
of Atonement (Yom Kippur) - Le 16:11-15 cp. He 10:1-3, 10 (a)
The
Day of Atonement (Yom Kippur) was performed only once a year on the tenth day
of Tishri (September). (b)
It
was the only time of the year that the High Priest was permitted into the
Holy of Holies. (c)
First,
the High Priest had to make atonement for his own sins (11). (d)
Smoke
of the incense metaphorically concealed the High Priest and his sins (12-13). (e)
Then
the blood from the sacrifice was sprinkled on the altar, which was called the
“mercy seat” (14). (f)
The
High Priest then made atonement for the sins of the people (15). e)
Seen
From Two Greek Prepositions (1)
The Preposition antì (a)
The root meaning of antì is “face to face,” “opposite to,” or “one taken over against
another.” The classical meaning was “in place of.” (b)
The NT meaning is “instead of,”
“on behalf of,” or “for the sake of” in a general way (Mt 2:22; Lk 11:11) or
with a soteriological meaning (i.e. substitutionary atonement): (i)
Mk 10:45 - Christ was a ransom “for”
(antì - “instead of” i.e.
substitutionary atonement) many. (ii)
1Ti 2:56 - As the only
mediator, Christ voluntarily gave Himself as a substitute for all. (2)
The Preposition hupèr (a)
The root meaning of hupèr is “over,” “upper,” “for one’s benefit.” The classical meaning
is “benefit” or “substitution.” (b)
The NT meaning for hupèr is “for the sake of” and “in place of” (Ro 9:3; Philemon 13). (c)
The soteriological meaning (substitution
atonement) is clearly seen in the following passages: (i)
Ga 3:13 - On our behalf, Christ
became and took our curse for us (Ga 3:13). (ii)
Christ gave himself as a
substitute for our sake to redeem us (Ti 2:14). (iii)
Christ died for our sins as the
righteous on behalf of the unrighteous (1Pe 3:18). (iv)
In a demonstration of Christ’s
love, Christ died in place of sinners (Ro 5:6-9). (v)
Christ who knew no sin, became
sin for the sake of the sinner (2Co 5:21). V.
TERMS OF SALVATION A.
Redemption 1.
Definitions a)
…It denotes the means by which
salvation is achieved, namely, by payment of a ransom (Baker’s Dict. of Theo.,p.438) b)
Its meaning centers in the
atoning work of Christ as the price paid for human redemption. (Unger’s Bible Dict.,p.914) c)
Redemption means liberation
because of a payment made. To believers that concept has a special
significance since the payment was the death of the Lord Himself. (Charles Ryrie, Basic Theology, p.290) 2.
Redemption in the OT a)
Redemption as a Kinsman (“Kinsman-Redeemer”
- Heb. gaal, redeem, ransom, do the
part of a close relative) (1)
A Kinsman-Redeemer (Heb. goel) in the OT denotes a person
who was the nearest relative and charged with paying the debt of a relative. (2)
The obligations of the
Kinsman-Redeemer include: (a)
To redeem and buy back a
relative from slavery (Le 25:48-49). (b)
To redeem and buy back property
of a relative (Le 25:25). (c)
To marry a brother’s widow
and to give a son as are heir (Dt
25:5-6; Ru 3:9, 11). b)
Redemption as Commercial
Transaction (1)
The Heb word padah means to redeem but without any
obligation arising from a kinsman. (2)
It is a ransom by payment of a
price (Nu 18:15-18). c)
Redemption from Bondage and
Slavery (1)
The Hebrew word kopher means the price of a life or
ransom (Ex 21:30; 30:12). (2)
It can apply to prisoners of
war, slaves, or pawned articles. 3.
Redemption in the NT a)
Commercial Transaction (agorazō) (1)
In reference to business it
referred to buying and selling (Mt 13:44; 21:12 - agora means marketplace or public gathering). (2)
Christ paid the price for
mankind (2Pe 2:1) (3)
The price was death paid for
by the blood of Christ (Re 5:9) (4)
We were purchased out from (exagorazō) the curse (Ga 3:13; 4:5) b)
Release Through Payment (lutróō) (1)
Its root is luō and means to loose or release. (2)
It was used of the national
deliverance of Israel (Lk 24:21). (3)
It can apply to an
individual’s redemption (Ti 2:14; 1Pe 1:18-19). c)
Release From Bondage (apolutrosis) (1)
Redemption is found “in
Christ” and is included in the believer’s position (1Co 1:30). (2)
The blood of Christ is the
means through which we have redemption (Ep 1:7). (3)
Redemption is the means
through which God can justify the believer (Ro 3:24). (4)
The Holy Spirit has sealed the
believer for the day of redemption (future and complete redemption, even the
believer’s body, Ro 8:23; Ep 4:30). 4.
Considerations On Redemption a)
Redemption implies that the
believer’s penalty from sin has been paid for in full by the Lord Himself. b)
The ransom that the Father was
willing to make was the death of His own Son, so that we might also be His
sons and have His life. c)
Not only has the believer’s
debt been paid, but the believer has been reclaimed as a precious possession
of the Lord. d)
Having been redeemed and set
free from the power of sin, the believer is free to serve the Lord. B.
Reconciliation 1.
Definitions a)
A change from enmity to
friendship. It is mutual, i.e., it is a change wrought in both parties who
have been at enmity. (Easton) b)
Reconciliation means a change
of relationship from hostility to harmony and peace between to parties.
(Ryrie) 2.
General Terms a)
The basic sense of allássō is “to make other than it
is,” used in both the active and middle voice “to alter,” “to give in
exchange,” “to take in exchange,” and intransitively “to change.” TDNT b)
Diallassō (to be reconciled, to renew friendship with one) is used to
bring two people together (Mt 5:23-26). c)
Katallassō (return to favor with, be
reconciled to one) means to gain the favor of another (1Co 7:11). d)
In regard to reconciliation
with God, there are two parties in disharmony (2Co 5:18 - katallassō) brought back into harmony (Ep 2:16; Co 1:20; apokatallassō - to bring back a former state of harmony) 3.
The Mode Of Reconciliation a)
The mode of reconciliation is
through the death of Christ (Ro 5:10 – dia
(gen) through the agency). b)
Christ is the Mediator who
intervened between a holy God and sinful man (1Ti 2:5 - mesítês - one who intervenes between two, either in order to make or restore
peace and friendship, or to form g compact or ratify a covenant. Thayer). c)
God in Christ reconciled the
world to Himself and removed the sin barrier (2Co 5:19). 4.
The Parties Of Reconciliation a)
Man - When man chose sin, he
became an enemy of God. It was man who moved away from God, not God away from
man (Ro 5:10). b)
God - However, God’s
fellowship with man was barred by sin. Sin must be removed before God can
fellowship with man. Furthermore, it was God who initiated reconciliation
with man through the death of Christ. c)
Reconciliation - When we think
of reconciliation between God and man, we must understand that it was not the
reconciling of two sinful and disgruntled parties, but of God reconciling
sinful man to Himself by removing the barrier of sin. 5.
The Application Of
Reconciliation (2Co 5:18-20) a)
God reconciled the world
through Christ (2 Cor.5:19) b)
The world is in a savable
position (5:19) c)
Men must accept that
reconciliation (5:20) d)
Those who believe on Christ
are reconciled and recieive Christ’s righteousness. (5:21). e)
Believers, because they have
been reconciled, now have the ministry of reconciliation (5:18, 20). 6.
Considerations On Reconciliation: Is God
Your Enemy? a)
Not only has God reconciled us
in Christ, but He is on our side, or better yet, we are on His side. It is
the basis by which we can claim with Paul, “What then shall we say to these
things? If God is for us, who is against us?” (Ro 8:31). b)
Reconciliation means a
“change” for believers, that is, a change in our relationship with God, a
change in who we are now able to view as a friend, and a change in who we now
view as an enemy. C.
Propitiation 1.
Definition of
Propitiation a)
It is the turning away of wrath by an
offering (Baker’s Theology) b)
It is the placating or satisfying the
wrath of God by the atoning sacrifice of Christ. (Ryrie) c)
Christ’s death satisfies God’s justice (or
wrath). (Fairman) 2.
The Concept of the Wrath of God a)
The wrath of God in the Old Testament (1)
It was impending and intense (2Ki 13:3;
23:26) (2)
It was against man’s sinfulness (Nu
16:40-50). b)
The
wrath of God in the New Testament is: (1)
It is continuance (Jn.3:36; Rom.1:18) (2)
It is intense in degree (Re 14:10,19;
19:15) (3)
It is against man’s sinfulness (Ro 1:18;
5:9; 1Th 1:10). c)
Man’s great need therefore is to have
God’s wrath against his sinfulness placated and satisfied through the death
of Christ. 3.
The Propitiation of Christ a)
In Ro 3:25, the word “propitiation” is
used in the NASB, ASV, KJV, NKJ. Other translations are (1)
“as a mercy seat”
(YLT, Darby) (2)
“as a sacrifice of atonement”
(NIV, NRS) (3)
“as the sacrifice for sin”
(NLT) (4)
“as an expiation”
(RSV) (5)
“as the sign of his mercy”
(BBE) (6)
“as a reconciliation” (GNV) b)
The Greek word for “propitiation” is hilastếrion
and means appeasement of
God’s wrath through removal of sin. (1)
The Septuagint (LXX -
Greek translation of the Hebrew) translates kaphar into hilasterion. (2)
Kaphar is
usually translated in English “atonement” but the basic root meaning is “to
cover” (Ge 6:14), “to appease” ( Ge 32:20), and “to atone (Ex 30:10). (3)
Kaphar is
related to the word kippur as in Yom Kippur or The Day of
Atonement (Le 25:9). (4)
All O.T. sacrifices temporarily “covered”
and “appeased” sin, but Christ’s death pacified God’s wrath eternally (cp. He
10:1-4, 10-12; cp. Jn 1:29) c)
Christ’s propitiation was relevant to His
ministries (1)
Christ’s propitiation was the reason for
the Incarnation and the basis for His ministry as High Priest (He 2:17). (2)
Christ’s propitiation was sufficient for
the whole world (1Jn 2:2). (3)
Christ’s propitiation demonstrated God’s
love (1Jo 4:10). d)
The cross, where Christ’s died, was the
place of propitiation (“Mercy-seat”) (1)
The “mercy-seat” (kapporeth) was
described and explained by God in Ex 25:17-22 (2)
the slab of gold on top of the ark of the
covenant; on it and part of it were the two golden cherubim facing each other
whose outstretched wings came together above and constituted the throne of
God. (Gensenius) (3)
The “mercy seat” was the place where a
holy God met sinful man on the Day of Atonement (Le 16:2, 11-16). (4)
Christ’s death on the cross was the
mercy-seat (a)
It is figurative speech of the work of
Christ (He 9:5, 8-14) (b)
Propitiation was accomplished on the cross
(Jn 19:30) (c)
Propitiation is pictured in the curtain being
rent in two (Mt 27:50-51) (5)
God pacified His own wrath with Christ’s
death (Ro 3:25) (6)
God’s wrath is only pacified through
Christ’s death (Jn 14:6). 4.
Consideration on the propitiation of
Christ a)
Through reconciliation, God is no longer
our enemy. Through propitiation, God is no longer angry at us. The wrath and
condemnation that is upon every person is satisfied and removed from the
believing sinner. b)
To say that Christ would condemn us after
He took our condemnation and He propitiated God’s wrath would be absolutely
and biblically false (Ro 8:1, 34). D. Forgiveness 1. Definition of Forgiveness a) Forgiveness is the legal act of God whereby He removes the charges
that were held against the sinner because proper satisfaction or atonement
for those sins has been made. (Moody Handbook of Theology) b) Forgiveness of sin — one of the
constituent parts of justification. In pardoning sin, God absolves the sinner
from the condemnation of the law, and that on account of the work of Christ,
i.e., he removes the guilt of sin, or the sinner’s actual liability to
eternal wrath on account of it. (Easton’s Bible Dictionary) 2. Lexical Definition of
Forgiveness a) One of the main Greek words
for forgiveness is áphesis and
literally means to “send away” or “release.” (1) It can mean release from
captivity, liberation, deliverance (Luk 4:18); (2) of an obligation or debt
cancellation, pardon (3) It is predominately used in
relation to the forgiveness of sins (Mt 26:28; Mk 1:4). b) Through Christ’s
substitutionary atonement, the believing sinner is released from the penalty
and guilt of his sin. 3. Aspects of Forgiveness a) Forgiveness is only found
in the person and work of Jesus Christ (Acts 13:38). b) In Christ, the debt of our
sin has been canceled because of the work of Christ (Ep 1:7). c) The payment for the
cancellation of the debt of sin was the shedding of Christ’s blood (He 9:22). d) Forgiveness is the basis
upon which we were made alive in Christ (Col 2:13). e) It would involve forgiveness
of lawful deeds (Ro 4:7). f)
It is should affect horizontal relationships (Mt 6:14-15; Ep 4:32). 4. Considerations on
Forgiveness: Are you guilty? a) God does not wink at sin
and His forgiveness is not based on such a notion. Rather, forgiveness is
based upon the merits of Christ’s perfect sacrifice, which satisfies all the just
demands of a holy God. b) The believer’s conscience
is cleared because in Christ all sins, every single one, past-present-future
have been cleared and forgiven. c) God goes to great lengths
to assure the believer of forgiven status that his sins are… (1) cast behind God’s back (Isa
38:17). (2) cast into the depths of the
sea (Mic 7:19). (3) remembered no more (Jer
31:34). (4) removed as far as the east
is from the west (Ps 103:12). d) Guilt for a believer is a
by-product of unconfessed sin (1Jn 1:9) or a lack of full understanding of
God’s complete forgiveness of sins (Jn 13:8-10). E.
Justification 1.
Definition of
Justification a)
To justify means to declare righteous. (Ryrie, Basic Theology, p.299) b)
Christ’s sacrifice satisfied God’s righteous
demands, and he now counts as righteous all those who trust in him. (H.Wayne House, Charts of Christian
Theology, p.93) c)
It is the judicial act of God, by which he pardons
all the sins of those who believe in Christ, and accounts, accepts, and
treats them as righteous in the eye of the law, i.e., as conformed to all its
demands. (Easton’s
Bible Dictionary) d)
Justification
is an act of God’s free grace, wherein He pardoneth all our sins, and
accepteth us as righteous in His sight, only for the righteousness of Christ
imputed to us, and received by faith alone. (Westminster
Shorter Catechism) 2.
The Biblical Concept of Justification a)
It is apart from the Law (Ro 3:20) b)
It is based on Christ’s death and verified
by the Christ’s resurrection (Ro 3:24-25) c)
It is bestowed at the moment of faith in
Christ (Ro 1:17; 3:22, 28; Phi 3:9) d)
It is a judicial pronouncement that
declares a believing sinner righteous on the basis of Christ’s righteousness (Ro
3:26). 3.
Four Types of Righteousness a)
God’s impeccable righteousness (Rom 3:5). b)
Man’s impoverished righteousness (1)
Man is inherently unrighteous (Ec 7:20;
Rom.3:10) (2)
Man’s acts are unrighteous (Isa 64:6; Tit
3:5) (3)
Man is accountable for his unrighteousness
(Ro 3:19; 2Pe 2:9) c)
Christ’s imputed righteousness (Rom 3:22; 4:3, 24). d)
Spirit’s imparted righteousness (Rom 8:4). 4.
The Biblical Concept of Imputation a) Romans
4 is the great chapter concerning the concepts of justification and imputation.
Imputation is the idea of setting of something to the account of another. The Greek word logízomai , translated “credited,” is used some 11 times in Romans 4 (3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). It was used in
commercial and financial dealings and means to “put to someone’s account,”
reckon, or impute. It is Christ’s righteousness that God credits, reckons or
imputes (Imputation) to the believing sinner’s account. b) Adam’s sin was imputed to
the entire human race (Ro 5:12). c) Man’s sin was imputed to
Christ on the cross (Is 53:6; Ro 8:3). d) Christ’s righteousness is
imputed to the believing sinner (2Co 5:21; 1Co 1:30). 5. Consideration on
Justification a) Justification
is more to the believer than the cliché, “justification = just as if I had not
sinned”. The believer is not only forgiven, but is also declared righteous by
a righteous God. Lewis Sperry Chafer writes, “Justification is more than forgiveness, since forgiveness is the
cancellation of sin while justification is the imputing of righteousness.
Forgiveness is negative (the removal of condemnation), while justification is
positive (the bestowing of the merit and standing of Christ).” (Chafer, Lewis
Sperry, “Major Bible Themes, p 200) b) Perhaps
Luther expressed it best in the Latin phrase, “simul iustus et peccator”
which means “at the same time righteous and a sinner.” The believer still
possesses the propensity to sin, yet because of Christ’s death and
resurrection, God has judicially declared him righteous. |
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