The term “salvation” is the broadest one used to
refer to God’s actions to solve the plight brought about by
humankind’s sinful rebellion and its consequences. It is one of
the central themes of the entire Bible, running from Genesis through
Revelation.
Old
Testament
In
many places in the OT, salvation refers to being rescued from
physical rather than spiritual trouble. Fearing the possibility of
retribution from his brother Esau, Jacob prays, “Save me, I
pray, from the hand of my brother Esau” (Gen. 32:11). The
actions of Joseph in Egypt saved many from famine (45:5–7;
47:25; 50:20). Frequently in the psalms, individuals pray for
salvation from enemies that threaten one’s safety or life (Pss.
17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).
Related
to this usage are places where the nation of Israel and/or its king
were saved from enemies. The defining example of this is the exodus,
whereby God delivered his people from their enslavement to the
Egyptians, culminating in the destruction of Pharaoh and his army
(Exod. 14:1–23). From that point forward in the history of
Israel, God repeatedly saved Israel from its enemies, whether through
a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even
a shepherd boy (1 Sam. 17:1–58).
But
these examples of national deliverance had a profound spiritual
component as well. God did not save his people from physical danger
as an end in itself; it was the necessary means for his plan to save
them from their sins. The OT recognizes the need for salvation from
sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not
provide a final solution (Heb. 9:1–10:18). One of the clearest
places that physical and spiritual salvation come together is Isa.
40–55, where Judah’s exile from the land and prophesied
return are seen as the physical manifestation of the much more
fundamental spiritual exile that resulted from sin. To address that
far greater reality, God announces the day when the Suffering Servant
would once and for all take away the sins of his people (Isa.
52:13–53:12).
New
Testament
As
in the OT, the NT has places where salvation refers to being rescued
from physical difficulty. Paul, for example, speaks of being saved
from various physical dangers, including execution (2 Cor.
1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce
storm, Jesus’ disciples
cry out, “Lord, save us! We’re going to drown!”
(Matt. 8:25). But far more prominent are the places in the Gospels
and Acts where physical healings are described with the verb sōzō,
used to speak of salvation from sin. The healing of the woman with
the hemorrhage (Mark 5:25–34), the blind man along the road
(Luke 18:35–43), and even the man possessed by a demon (Luke
8:26–39), just to name a few, are described with the verb sōzō.
The same verb, however, is also used to refer to Jesus forgiving
someone’s
sins (Luke 7:36–50) and to his mission to save the lost from
their sins (Luke 19:10). Such overlap is a foretaste of the holistic
salvation (physical and spiritual) that will be completed in the new
heaven and earth (Rev. 21–22). The NT Epistles give extensive
descriptions of how the work of Jesus Christ saves his people from
their sins (see below).
Components
In
several passages (e.g., Rom. 5:1–11; Eph. 2:1–10; Titus
3:4–7) “salvation” is clearly a summary term for
the totality of what God has done for his people in and through
Christ. Salvation is such a rich and multifaceted work of God that it
takes a variety of terms to bring out its fullness. “Regeneration”
refers to the new life that God imparts, bringing a person from
spiritual death to spiritual life (John 3:3–8; Eph. 2:4–7;
Titus 3:4–7). “Justification” speaks of God
declaring a person not guilty in his court of law on the basis of
Christ’s sacrificial death and life of perfect obedience (Rom.
3:21–5:12; Gal. 2:14–21). “Atonement”
describes Christ’s payment for sin and resulting forgiveness
(Rom. 3:21–26; Heb. 2:17). “Redemption” captures
the reality of God paying the price to bring his people out of their
slavery to sin and into the freedom of the Spirit (Gal. 4:1–7;
5:1). “Reconciliation” refers to God turning hardened
rebels and enemies into his friends (Rom. 5:10–11; 2 Cor.
5:18–21; Col. 1:20–22). “Adoption” extends
that reality into the astonishing truth that God makes those whom he
reconciles not just his friends but his sons and daughters (Rom.
8:14–25; Gal. 4:1–7). In “sanctification” God
sets his people apart for his special purposes and progressively
changes them into the image of Christ (1 Cor. 1:30 ESV, NRSV,
NASB; cf. Rom. 8:29). The final component is “glorification,”
when God brings to completion the work of salvation by granting his
people resurrection bodies, removing every last stain of sin, death,
and the curse and placing them in a new heaven and earth (Rom. 8:30;
1 Cor. 15:35–57; Rev. 21–22).
Prepositions
of Salvation
Another
way that the Bible fills out the nature of salvation is through the
various prepositions connected to it. The prepositions in the
following list are among the more significant.
From.
Since the basic idea of salvation is rescue from danger, it is not
surprising that Scripture describes that from which believers are
saved. David cries out to God, “Save me from all my
transgressions” (Ps. 39:8). Salvation from sin is possible only
through Jesus, for it is he who “will save his people from
their sins” (Matt. 1:21). Reflecting on the work of Jesus on
the cross, Paul claims that because of the sacrificial death of
Christ believers are saved from God’s wrath (Rom. 5:9–10).
At the same time, the crucifixion and resurrection of Jesus saved
people from their slavery to sin (Rom. 6:1–11). As a result of
these and other things from which Christ has saved people, on the day
of Pentecost Peter exhorts his audience to be saved “from this
corrupt generation” (Acts 2:40). Thus, the unanimous testimony
of Scripture is that believers have been saved from their sin and its
consequences.
To/into.
Believers are saved not merely from something; they are saved to/into
certain states or conditions. Whereas they were once slaves,
believers have now been saved “into the freedom and glory of
the children of God” (Rom. 8:21 [cf. Gal. 5:1]). Through the
cross God “has rescued us from the dominion of darkness and
brought us into the kingdom of the Son he loves” (Col. 1:13).
Another way of stating this reality is to speak of the peace into
which believers now have been brought as a result of Christ’s
work on their behalf (John 14:27).
By.
Scripture frequently uses the preposition “by” to express
the instrument of salvation. Stated negatively, “It is not by
sword or spear that the Lord saves” (1 Sam. 17:47). In the
broadest sense, believers are saved from their sins by the gospel
(1 Cor. 15:1–2). More specifically, salvation is by the
grace of God (Eph. 2:5, 8). The preposition “by” can also
express the agent of salvation. A distinguishing feature of Israel
was that it was saved from its enemies by God (Deut. 33:29; Isa.
45:17). The same thing is meant when Scripture speaks of God saving
his people by his right hand (Ps. 17:7) or his name (Ps. 54:1).
Through.
The consistent testimony of the Bible is that salvation comes through
faith (e.g., Eph. 2:8–9). Through faith, believers have been
justified (Rom. 3:22; 5:1–2) and made children of God (Gal.
3:26). It is not righteousness based on the law that matters, “but
that which is through faith in Christ” (Phil. 3:9). The
remarkable actions of God’s people throughout history have been
accomplished through faith (Heb. 11:1–40).
In.
Especially in Paul’s writings the various components of
salvation (see above) are modified with the phrase “in Christ”
or “in him.” Believers are chosen (Eph. 1:4), redeemed
(Eph. 1:7), justified (Gal. 2:17), and sanctified (1 Cor. 1:2)
in Christ. Indeed, God has blessed believers “in the heavenly
realms with every spiritual blessing in Christ” (Eph. 1:3).
With.
Many of the components of salvation that believers experience are
said to happen “with Christ.” Believers are united with
Christ in his death, burial, and resurrection (Rom. 6:4–11;
Gal. 2:20). With Christ, believers have been made alive, raised up,
and seated in the heavenly realms (Eph. 2:4–6; Col. 2:13).
Because of their union with Christ, believers share in his
inheritance (Rom. 8:16–17; Gal. 3:29; 1 Pet. 1:4). Even
the very life of the believer is said to be currently “hidden
with Christ in God” (Col. 3:3).
Tenses
of Salvation
The
Bible speaks of salvation in the past, present, and future tenses.
Pointing to a definitive experience in the past, Paul tells believers
that “in this hope we were saved” (Rom. 8:24). Yet he can
also speak of himself and other believers as those “who are
being saved” (1 Cor. 1:18; 2 Cor. 2:15), pointing to
a process that is ongoing. Just a few sentences after assuring
believers that they have been justified already (Rom. 5:1–2),
he can still say that believers will “be saved from God’s
wrath” through Christ (Rom. 5:9–10).
The
use of these three tenses reflects the “already and not yet”
dynamic of salvation. Through the obedience, death, resurrection, and
ascension of Jesus, God has rescued his people from their sins. But
the final and complete realization of all the benefits of salvation
must still await the return of Christ and the establishment of a new
heaven and earth (Rev. 19–22).
Conclusion
Without
a proper understanding of humankind’s plight as a result of its
rebellion, the Bible’s repeated emphasis on salvation makes
little sense. Because sin is humanity’s greatest problem,
salvation is humanity’s greatest need. Given the breadth,
width, and depth of what God has done to save his people from their
sins through Jesus Christ, it is no wonder that the author of Hebrews
asks, “How shall we escape if we ignore so great a salvation?”
(2:3).