http://apologeticspress.org/APContent.aspx?category=11&article=1331
In Defense of...God's Plan of Salvation
“And Jehovah God formed man of the dust of the ground, and breathed
into his nostrils the breath of life; and man became a living soul”
(Genesis 2:7).
Of all the living beings that dwell on planet Earth, one solitary
creature was made “in the image of God.” On day six of His creative
activity, God said: “Let us make man in our image, after our
likeness.... And God created man in his own image, in the image of God
created he him; male and female created he them” (Genesis 1:26,27).
Mankind was not created in the physical image of God, of course,
because God, as a Spirit Being, has no physical image (John 4:24; Luke
24:39; Matthew 16:17). Rather, mankind was fashioned in the spiritual,
rational, emotional, and volitional image of God (Ephesians 4:24; John
5:39-40; 7:17; Joshua 24:15; Isaiah 7:15). Humans were superior to all
other creatures. No other living being was given the faculties, the
capacities, the capabilities, the potential, or the dignity that God
instilled in each man and woman. Indeed, humankind is the peak, the
pinnacle, and the apex, of God’s creation.
In its lofty position as the zenith of God’s creative genius, mankind
was endowed with certain responsibilities. Men and women were to be the
stewards of the entire Earth (Genesis 1:28). They were to glorify God in
their daily existence (Isaiah 43:7). And, they were to consider it
their “whole duty” to serve the Creator faithfully throughout their
brief sojourn on the Earth (Ecclesiastes 12:13).
MAN’S PREDICAMENT: DISOBEDIENCE AND DEATH
Unfortunately, the first man and woman used their volitional powers—and
the free moral agency based on those powers—to rebel against their
Maker. Finite man made some horribly evil choices, and so entered the
spiritual state biblically designated as “sin.” The Old Testament not
only presents in vivid fashion the entrance of sin into the world
through Adam and Eve (Genesis 3), but also alludes to the ubiquity of
sin within the human race when it says: “there is no man that sinneth
not” (1 Kings 8:46). Throughout its thirty-nine books, the Old Covenant
discusses time and again sin’s presence amidst humanity, and its
destructive consequences. The great prophet Isaiah reminded God’s
people: “Behold, Jehovah’s hand is not shortened that it cannot save;
neither his ear heavy that it cannot hear: but your iniquities have
separated between you and your God, and your sins have hid his face from
you, so that he will not hear” (59:1-2).
The New Testament is no less clear in its assessment. The apostle John
wrote: “Every one that doeth sin doeth also lawlessness; and sin is
lawlessness” (1 John 3:4). Thus, sin is defined as the act of
transgressing God’s law. In fact, Paul observed that “where there is no
law, neither is there transgression” (Romans 4:15). Had there been no
law, there would have been no sin. But God
had instituted divine
law. And mankind freely chose to transgress that law. Paul reaffirmed
the Old Testament concept of the universality of sin (1 Kings 8:46) when
he stated that “all have sinned, and fall short of the glory of God”
(Romans 3:23).
As a result, mankind’s predicament became serious indeed. Ezekiel
lamented: “The soul that sinneth, it shall die” (18:20a). Once again,
the New Testament writers reaffirmed such a concept. Paul wrote:
“Therefore, as through one man sin entered into the world, and death
through sin; and so death passed unto all men, for that all sinned”
(Romans 5:12). He then added that “the wages of sin is death” (Romans
6:23). Years later, James would write: “But each man is tempted, when he
is drawn away by his own lust, and enticed. Then the lust, when it hath
conceived, beareth sin: and the sin, when it is full-grown, bringeth
forth death” (1:14-15).
As a result of mankind’s sin, God placed the curse of death on the
human race. While all men and women must die physically as a result of
Adam and Eve’s sin, each person dies spiritually for his or her own
sins. Each person is responsible for himself, spiritually speaking. The
theological position which states that we inherit the guilt of Adam’s
sin is false. We do not inherit the
guilt; we inherit the
consequences.
And there is a great difference between the two. Consider, as an
illustration of this point, the family in which a drunken father arrives
home late one evening, and in an alcoholic stupor severely beats his
wife and children. His spouse and offspring suffer the consequences of
his drunkenness, to be sure. But it would be absurd to suggest that they
are guilty of it! The same concept applies in the spiritual realm.
People die
physically because of Adam’s sin, but they die
spiritually
because of their own personal transgression of God’s law. In Ezekiel
18:20, quoted earlier, the prophet went on to say: “the son shall not
bear the iniquity of the father, neither shall the father bear the
iniquity of the son: the righteousness of the righteous shall be upon
him, and the wickedness of the wicked shall be upon him.”
THE REALITY OF SIN
The reality of sin is all around us, is it not? Consider the ways in which mankind has been affected by sin.
Physically—Disease and death were introduced into this world as a direct consequence of man’s sin (Genesis 2:17; Romans 5:12).
Geophysically—Many features of the Earth’s surface that allow
for such tragedies as earthquakes, tornadoes, hurricanes, violent
thunderstorms, etc. can be traced directly to the Great Flood of Noah’s
day (which came as the result of man’s sin, Genesis 6:5ff.).
Culturally—The numerous communication problems that man
experiences, due to the multiplicity of human languages, are traceable
to ambitious rebellion on the part of our ancestors (Genesis 11:1-9).
Psychologically—Man generally is without the peace of mind for
which his heart longs (look at the number of psychiatrists in the Yellow
Pages of any telephone book!). Isaiah opined: “They have made them
crooked paths; whosoever goeth therein doth not know peace” (59:8; cf.
57:21).
Spiritually—By sinning, man created a chasm between himself and
God (Isaiah 59:2). Unless remedied, this condition will result in man’s
being unable to escape the “judgment of hell” (Matthew 23:33), and in
his being separated from God throughout all eternity (Revelation 21:8;
22:18-19).
The key phrase in the discussion above is that man’s sin will result in an eternal separation from God
unless remedied. The question then becomes: Has God provided such a remedy? Thankfully, the answer is: Yes, He has.
GOD’S REMEDY FOR SIN
Regardless of how desperate, or how pitiful, man’s condition has become, one thing is for certain: God had no
obligation
to provide a means of salvation for the ungrateful creature who so
haughtily turned away from Him, His law, and His beneficence. The
Scriptures make this apparent when they discuss the fact that angels
sinned (2 Peter 2:4; Jude 6), and yet “not to angels doth he give help,
but he giveth help to the seed of Abraham” (Hebrews 2:16). The
rebellious creatures that once inhabited the heavenly portals were not
provided a redemptive plan. But man was! Little wonder the psalmist
inquired: “What is
man, that thou art mindful of
him?” (Psalm 8:4, emp. added).
Why would God go to such great lengths for mankind, when His mercy was
not even extended to the angels that once surrounded His throne?
Whatever answers may be proffered, there can be little doubt that the
Creator’s efforts on behalf of sinful man are the direct result of pure
love. As a loving God (1 John 4:8), He acted out of a genuine concern,
not for His own desires, but instead for those of His creation. And let
us be forthright in acknowledging that Jehovah’s love for mankind was
completely
undeserved. The Scriptures make it clear that God
decided to offer salvation—our “way home”—even though we were ungodly,
sinners, and enemies (note the specific use of those terms in Romans
5:6-10). The apostle John rejoiced in the fact that: “Herein is love,
not that we loved God, but that He loved us” (1 John 4:10).
God’s love is universal, and thus not discriminatory in any fashion
(John 3:16). He would have all men to be saved (1 Timothy 2:4)—
if they would be (John 5:40)—for He is not willing that
any
should perish (2 Peter 3:9). And, Deity’s love is unquenchable. Read
Romans 8:35-39 and be thrilled! Only man’s wanton rejection of God’s
love can put him beyond the practical appropriation of heaven’s offer of
mercy and grace.
God’s Plan In Preparation
Did God understand that man would rebel, and stand in eventual need of
salvation from the perilous state of his own sinful condition? The
Scriptures make it clear that He did. Inspiration speaks of a divine
plan set in place even “before the foundation of the world” (Ephesians
1:4; 1 Peter 1:20). After the initial fall of man, humankind dredged
itself deeper and deeper into wickedness. When approximately a century
of preaching by the righteous Noah failed to bring mankind back to God,
Jehovah sent a worldwide flood to purge the Earth (Genesis 6-8). From
the faithful Noah, several generations later, the renowned Abraham was
descended, and, through him, eventually the Hebrew nation would be
established. From that nation, the Messiah—God-incarnate—would come.
Some four centuries following Abraham, the Lord, through His servant
Moses, gave to the Hebrews the written revelation that came to be known
as the Law of Moses. Basically, this law-system had three purposes.
First, its intent was to define sin and sharpen Israel’s awareness of
it. To use Paul’s expression in the New Testament, the Law made “sin
exceeding sinful” (Romans 7:7,13). Second, the law was designed to show
man that he could not, by his own merit or efforts, save himself. For
example, the Law demanded perfect obedience, and since no mere man could
keep it perfectly, all stood condemned (Galatians 3:10-11). Thus, the
Law underscored the need for a
Savior—Someone Who could do for us
what we were unable to do for ourselves. Third, in harmony with that
need, the Old Testament pointed the way toward the coming of the
Messiah. He was to be Immanuel—“God with us” (Matthew 1:23).
Mankind was prepared for the coming of the Messiah in several ways.
Theophanies
were temporary appearances of God in various forms (see Genesis
16:7ff.; 18:1ff.; 22:11ff., etc.). A careful examination of the facts
leads to the conclusion that many of these manifestations were of the
preincarnate Christ. In addition, the Old Testament contains
types
(pictorial previews) of the coming Messiah. For example, every bloody
sacrifice was a symbol of the “Lamb of God that taketh away the sin of
the world” (John 1:29). Finally, there are more than 300
prophecies
containing countless minute details that speak of the coming Prince of
Peace. These prophecies name the city in which He was to be born, the
purpose of His earthly sojourn, and even the exact manner of His death.
The simple fact is, Jehovah left no stone unturned in preparing the
world for the coming of the One Who was to save mankind.
God’s Plan In Action
One of God’s attributes, as expressed within Scripture, is that He is an absolutely
holy
Being (see Revelation 4:8; Isaiah 6:3). As such, He simply cannot
ignore the fact of sin. The prophet Habakkuk wrote: “Your eyes are too
pure to look on evil; you cannot tolerate wrong” (1:13). Yet another of
God’s attributes is that He is absolutely
just. Righteousness and
justice are the very foundation of His throne (Psalm 89:14). The
irresistible truth arising from the fact that God is both holy and just
is
that sin must be punished!
If God were a cold, vengeful Creator (as some infidels wrongly assert),
He simply could have banished mankind from His divine presence forever,
and that would have been the end of the matter. But the truth is, He is
not that kind of God! Our Creator is loving (1 John 4:8), and “rich in
mercy” (Ephesians 2:4). Thus, the problem became: How could a loving,
merciful God pardon rebellious humanity?
Paul addressed this very matter in Romans 3. How could God be just, and
yet a justifier of sinful man? The answer: He would find someone to
stand in for us— someone to receive His retribution, and to bear our
punishment. That “someone” would be Jesus Christ, the Son of God. He
would become a substitutionary sacrifice, and personally would pay the
price for human salvation. In one of the most moving tributes ever
written to the Son of God, Isaiah summarized the situation like this:
But he was wounded for our transgressions, he was bruised for our
iniquities; the chastisement of our peace was upon him; and with his
stripes we are healed. All we like sheep have gone astray; we have
turned every one to his own way; and Jehovah hath laid on Him the
iniquity of us all (53:5-6).
Jehovah’s intent was to extend grace and mercy freely—through the
redemptive life and death of His Son (Romans 3:24ff.). As a member of
the Godhead, Christ took upon Himself the form of a man. He came to
Earth as a human being (John 1:1-4,14; Philippians 2:5-11; 1 Timothy
3:16), and thus shared our full nature and life-experiences. He even was
tempted in all points, just we are, yet He never yielded to that
temptation (Hebrews 4:15).
But what has this to do with us? Since Christ was tried (Isaiah 28:16),
and yet found perfect (2 Corinthians 5:21; 1 Peter 2:22), He alone
could satisfy heaven’s requirement for justice. He alone could serve as
the “propitiation” (atoning sacrifice) for our sins. Just as the lamb
without blemish that was used in Old Testament sacrifices could be the
(temporary) propitiation for the Israelites’ sins, so the “Lamb of God”
(John 1:29) could be the (permanent) propitiation for mankind’s sins. In
the gift of Christ, Heaven’s mercy was extended; in the death of the
Lamb of God, divine justice was satisfied; and, in the resurrection of
Christ, God’s plan was documented and sealed historically forever!
MANKIND’S APPROPRIATION OF
GOD’S GIFT OF SALVATION
As wonderful as God’s gift of salvation is, there is one thing it is not. It is not
unconditional.
Mankind has a part to play in this process. While the gift of salvation
itself is free (in the sense that the price levied already has been
paid by Christ), God will not
force salvation on anyone. Rather,
man must—by the exercise of his personal volition and free moral
agency—do something to accept the pardon that heaven offers. What is
that “something”?
In His manifold dealings with mankind, Jehovah has stressed repeatedly
the principle that man, if he would be justified, must live “by faith”
(see Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38).
Salvation has been available across the centuries, conditioned upon
God’s foreknowledge of the atoning death of Christ upon the Cross at
Calvary (see Galatians 4:4-5; Hebrews 9:15-17; 10:1ff.). Yet “living by
faith” never denoted a mere “mental ascent” of certain facts. Instead,
“living by faith” denoted
active obedience.
Faith consists of three elements: (1) an acknowledgment of historical
facts; (2) a willingness to trust the Lord; and (3) a wholehearted
submission (obedience) to the divine will. Further, it should be
remembered that faith has not always—for all men, in all
circumstances—required the same things. It always has required
obedience, but obedience itself has not always demanded the same
response.
For example, in God’s earliest dealings with men, obedient faith
required that those men offer animal sacrifices at the family altar
(Genesis 4:4). Later, God dealt with the nation of Israel, giving them
the Law at Mount Sinai (Exodus 20). Under that Law, animal sacrifices
continued, along with the observance of certain feast days and
festivals. Acceptable faith, under whatever law that was then in force,
demanded obedience to the will of God.
The Scriptures are clear that the “obedience of faith” (Romans 1:5;
16:26) is based on the Word of God (Romans 10:13), and that both the
faith and the obedience are demonstrated by
action. Hebrews 11, in fact, devotes itself to an examination of that very concept. “By faith” Abel
offered. “By faith” Noah
prepared. “By faith” Abraham
obeyed. “By faith,” Moses
refused. And so on. Even the casual reader cannot help but be impressed with the heroes of faith listed in Hebrews 11:32-40, and the
action
they took because of their faith. Writing by inspiration, James
observed that faith, divorced from obedience, is dead (James 2:26).
What, then, is involved in this “obedience of faith” in regard to
salvation? What must a person
do to be saved?
Several critically important questions need to be asked here. First,
where is salvation found? Paul told Timothy: “Therefore I endure all
things for the elect’s sake, that they also may obtain
the salvation which is in Christ Jesus with eternal glory” (2 Timothy 2:10, emp. added).
Second, where are all spiritual blessings found? Spiritual blessings
are found only “in Christ.” Paul wrote in Ephesians 1:3: “Blessed be the
God and Father of our Lord Jesus Christ, who hath blessed us with every
spiritual blessing in the heavenly places
in Christ” (emp. added).
Third, and most important, how, then, does one get “into Christ”? In
other words, how does the alien sinner rid himself of his soul-damning
sin? What “obedience of faith” is required to appropriate the free gift
of salvation that places him “in Christ”?
THE ROAD HOME: SALVATION THROUGH
THE “OBEDIENCE OF FAITH”
The only way to find the “road home” to heaven is to follow God’s directions
exactly. There are numerous things God has commanded that a person
do
in order to enjoin the “obedience of faith” and thereby receive the
free gift of salvation. According to God’s Word, in order to be saved a
person must do the following.
First, the sinner must
hear God’s Word (Romans 10:17).
Obviously, one cannot follow God’s commands if he has not heard them, so
God commanded that people hear what He has said regarding salvation.
Second, one who is lost cannot be saved if he does not
believe what he hears. So, God commanded that belief ensue (John 3:16; Acts 16:31).
Third, one who is lost cannot obtain salvation if he is unwilling to
repent of his sins and seek forgiveness (Luke 13:3). Without repentance he will continue in sin; thus, God commanded repentance.
Fourth, since Christ is the basis of our salvation, God commanded the penitent sinner to
confess Him before men as the Son of God (Romans 10:9-10).
However, this is not all that God commanded. Hearing, believing,
repentance, and confession will not rid one of his sin. The overriding
question is: How does one get rid of sin? Numerous times within the
pages of the New Testament, that question is asked and answered. The
Jews who had murdered Christ, and to whom Peter spoke on the Day of
Pentecost when he ushered in the Christian age, asked that question.
Peter’s sermon had convicted them. They were convinced that they were
sinners, and desperately in need of salvation at the hand of an almighty
God. Their question then became: “...brethren, what shall we do?” (Acts
2:37). Peter’s response could not have been any clearer. He told them:
“repent ye, and
be baptized every one of you in the name of Jesus Christ
unto the remission of your sins”
(Acts 2:38). Saul, who later would become Paul, the famous apostle to
the Gentiles, needed an answer to that same question. While on a trip to
Damascus for the explicit purpose of persecuting Christians, Saul was
blinded (see Acts 22). Realizing his plight, he asked: “What shall I do,
Lord?” (Acts 22:10). When God’s servant, Ananias, appeared to Saul in
the city, he answered Saul’s question by commanding: “And now why
tarriest thou? Arise, and
be baptized, and wash away thy sins” (Acts 22:16).
What, then, is the correct biblical answer regarding how one rids
himself of soul-damning sin? The biblical solution is that the person
who has heard the gospel, who has believed its message, who has repented
of past sins, and who has confessed Christ as Lord must then—in order
to receive remission (forgiveness) of sins—be baptized. [The English
word “baptize” is a transliteration of the Greek word
baptizo, meaning to immerse, dip, plunge beneath, or submerge (Thayer, 1958, p. 94).]
Further, it is baptism that puts a person “in Christ.” Paul told the first-century Christians in Rome:
Or are ye ignorant that all we who were baptized into Christ Jesus were
baptized into his death? We were buried therefore with him through
baptism into death: that like as Christ was raised from the dead through
the glory of the Father, so we also might walk in newness of life
(Romans 6:3-4).
Paul told the Galatians: “For as many of you as were
baptized into Christ did put on Christ” (3:27, emp. added). Little wonder, then, that Peter spoke of baptism as that which saves (1 Peter 3:21).
Numerous New Testament writers made the point that it is only when we
come into contact with Christ’s blood that our sins can be washed away
(Ephesians 1:7-8; Revelation 5:9; Romans 5:8-9; Hebrews 9:12-14). The
question arises:
When did Jesus shed His blood? The answer, of
course, is that He shed His blood on the Cross at His death (John
19:31-34). Where, and how, does one come into contact with Christ’s
blood to obtain the forgiveness of sin that such contact ensures? Paul
answered that question when he wrote to the Christians in Rome. It is
only in baptism that contact with the blood, and the death, of Christ is
made (Romans 6:3-11). Further, the ultimate hope of our resurrection
(to live with Him in heaven) is linked to baptism. Paul wrote of “having
been buried with him in baptism, wherein ye were raised with him
through faith in the working of God, who raised him from the dead”
(Colossians 2:12). If we are not baptized, we remain in our sins. If we
are not baptized, we have no hope of the resurrection that leads to
heaven.
Baptism, of course, is no less, or more, important than any other of
God’s commands regarding what to do to be saved (see Jackson, 1997). But
it is
necessary. And one cannot be saved without it. Is baptism a
command of God? Yes, it is (Acts 10:48). Is baptism where the remission
of sins occurs? Yes, it is (Acts 2:38; Acts 22:16; 1 Peter 3:21).
Some, who no doubt mean well, teach that a person is saved by “faith
only.” In other words, people are taught simply to “pray and ask Jesus
to come into their hearts,” so that they might be saved from their sins.
This teaching, though widespread, is completely at odds with the
Bible’s specific instructions regarding what one must do to be saved.
First, the Scriptures teach clearly that God does not hear (i.e., hear
to respond with forgiveness) the prayer of an alien sinner (Psalm
34:15-16; Proverbs 15:29; Proverbs 28:9). Thus, the sinner can pray as
long and as hard as he wants, but God has stated plainly how a person is
to be saved. This makes perfect sense, since in John 14:6 Christ
taught: “I am the way, and the truth, and the life; no one cometh to the
Father but by me.” The alien sinner cannot approach God on his own,
and, as an alien sinner, has no advocate to do so on his behalf. That is
one of the spiritual blessings reserved for Christians (Ephesians 1:3).
Thus, it is fruitless for an alien sinner to pray to God to “send Jesus
into his heart.” God does not hear (i.e., hear to respond to) such a
request.
Second, the Scriptures plainly teach that man
cannot be saved by faith alone.
James, in his epistle, remarked that indeed, a man may be justified
(i.e., saved), but “not only by faith” (James 2:24). This, too, makes
perfect sense. As James had observed just a few verses earlier: “Thou
believest that God is one; thou doest well; the demons also believe, and
shudder” (James 2:19). It is not enough merely to believe. Even the
demons in hell believe, but they hardly are saved (see 2 Peter 2:4). It
is obvious, therefore, that mere faith
alone is insufficient to save.
Also, where, exactly, in the Scriptures does it teach that, in order to
be saved, one is to “pray to ask Jesus to come into his heart”? Through
the years, I have asked many within various religious groups this
question, but have yet to find anyone who could provide a single
biblical reference to substantiate such a claim. Salvation is not
conditioned on prayer; it is conditioned on the “obedience of faith.”
Saul, as Christ’s enemy-turned-penitent, prayed earnestly. But the fact
remains that his sins were removed (“washed away”) only when he obeyed
God’s command, as verbalized by Ananias, to be baptized. Prayer could
not wash away Saul’s sins; the Lord’s blood could—at the point of
baptism (Hebrews 9:22; Ephesians 5:26).
CONCLUSION
The biblical message—from Genesis 1 to Revelation 22—is that mankind is
in a woefully sinful condition, and desperately in need of help in
order to find his way “back home.” A corollary to that message is that
God takes no pleasure in the death of the wicked (Ezekiel 18:23; 33:11),
and genuinely desires that all should be saved (John 3:16). But in
order to be saved, one must do
exactly what God commanded, in
exactly
the way God commanded it. When a person hears, believes, repents,
confesses, and is baptized for the forgiveness of his sins, that person
becomes a Christian—nothing more, and nothing less. God Himself then
adds that Christian to His Son’s one true body—the church. The child of
God who remains faithful unto death (Revelation 2:10) is promised a
crown of life and eternity in heaven as a result of his faith, his
obedience, God’s mercy, and God’s grace (John 14:15; Ephesians 2:8-9;
Romans 1:5). What a joyous thought—to live the “abundant life” (John
10:10b) with a “peace that passeth understanding” (Philippians 4:7) here
and now, and then to be rewarded with a home in heaven in the hereafter
(John 14:2-3). What a joyous thought indeed!
REFERENCES
Jackson, Wayne (1997), “The Role of ‘Works’ in the Plan of Salvation,”
Christian Courier, 32:47, April.
Thayer, J.H. (1958 reprint),
A Greek-English Lexicon of the New Testament (Edinburgh: T. & T. Clark).
AUTHOR’S NOTE: I would like to thank my friend
and colleague, Wayne Jackson, for permission to employ in this article
material on God’s plan of salvation from the
Study Course in Christian Evidences that he and I co-authored (Apologetics Press, 1992).
published
in a special supplementary edition of the journal, which conveyed the
thoughts of some scientists that medical school curricula needed a
course on evolutionary biology (“Evolution in Health…,” 2010, 107[suppl.
1]:1691-1807). The question of whether medical school and biomedical
graduate programs should require a course on evolutionary biology is
complicated to say the least.
