Process of salvation

 

Process of salvation

 

Atheists laugh at Christians because of the many different theories regarding the salvation process—specifically, how people are actually saved. Indeed, people hold a variety of views concerning what is required to enter the Kingdom of God; yet most of these individuals do not enter the Kingdom and are merely speaking from their beliefs.

Michael Shermer claims to be both a scientist and an atheist. He enjoys public debate regarding the existence of God. Shermer is on record stating that he once became an evangelical and would even go door-knocking to convert people. What sort of evangelical he was, I am not sure, but he claims he studied theology. He also claims he became an evangelical due to peer pressure. Once he grew tired of the charade, he gave it all up. Evidently, Shermer did not truly believe that God exists; he merely joined an organization that claimed to be Christian because of the influence of those around him. Nevertheless, Michael Shermer’s case raises a valid point.

Water Baptism

People can be baptized in water and make professions with their mouths to please others—yet not be saved. The number of organizations with variations on the importance of baptism for salvation is surprisingly greater than one might expect. These variations range from insisting that the correct formula be pronounced over the candidate as essential for salvation, to emphasizing the physical position of the candidate when entering the water. Infant baptism is considered sufficient by some organizations, while others insist that a person must reach a certain age. Many will baptize an individual upon profession of commitment to their organization, provided the candidate initiates the request. Then there are many who do not believe that baptism is essential for salvation at all.

Water baptism has its place within the salvation process, but it is not essential for salvation. Some consider it a symbolic rite with no great importance beyond publicly announcing that the candidate is identifying with the Christian message—or, in the case of infant baptism, that the parents have chosen to affiliate their child with a particular denomination. For Baptists, adult baptism is seen as a major expression of a candidate’s faith toward God—an external act reflecting the internal experience of having the heart washed clean by the Word of God. For the majority of Evangelicals and Pentecostals who practice freewill or adult baptism, this rite is regarded as the fulfillment of a biblical command and an acknowledgment of at least some—if not all—of the following scriptural truths:

• “Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen. (Matthew 28:19–20)

• “I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit.” (Matthew 3:11)

• Jesus answered, “Most certainly I tell you, unless one is born of water and Spirit, he can’t enter into God’s Kingdom.” (John 3:5)

• But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us richly, through Jesus Christ our Savior; that, being justified by his grace, we might be made heirs according to the hope of eternal life. (Titus 3:4–7)

• Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.” (Acts 2:38

• We were buried therefore with him through baptism to death, that just as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. (Romans 6:4–6)

• Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom. Such were some of you, but you were washed [baptized]. But you were sanctified. But you were justified in the name of the Lord Jesus [Christ], and in the Spirit of our God. (1 Corinthians 6:9–11)

• He said, “Into what then were you baptized?” They said, “Into John’s baptism.” Paul said, “John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, in Jesus.” When they heard this, they were baptized in the name of the Lord Jesus. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages and prophesied. (Acts 19:3–6)

• Is it not they who slander and blaspheme that precious name by which you are distinguished and called [the name of Christ invoked in baptism]? (James 2:7 AMP)

Some Pentecostal churches expect candidates to come out of the baptismal waters speaking in tongues as the sign of having received the Holy Spirit—or even as evidence that the person has been saved. Those congregations that attempt to adhere strictly to the Bible baptize in the name “Lord Jesus Christ” for the following reasons:

• When Jesus told the disciples to baptize in the name of the Father, the Son, and the Holy Spirit, He did not say “names.” They argue that “Father,” “Son,” and “Holy Spirit” are titles, not actual names.

• “Lord Jesus Christ” is considered the revealed name of God to man. It expresses the Father, the Son, and the Holy Spirit in one name, in whom dwells the fullness of the Godhead bodily (Colossians 1:19; 2:9).

• The Apostles baptized into the name of “Jesus Christ,” “Lord Jesus,” or—as the Apostle Paul states—“Lord Jesus Christ” (1 Corinthians 6:11).

Most denominations baptize using the formula “in the name of the Father, of the Son, and of the Holy Spirit.” While this sufficiently expresses that the candidate is being baptized into the Godhead, this is not what the Apostles did. They baptized “in the name” only. This remains a contentious issue, though not a prerequisite or requirement for salvation. Salvation comes when a person believes in their heart that Jesus Christ was raised from the dead after dying for the sins of all. The continuation of divine blessing depends not on external rites but on the obedience of faith (Romans 1:5). Nevertheless, incorrect teaching leads people astray, preventing them from entering into the fullness of what God has prepared for them. The more we live according to what is written in the Bible, the closer our walk with Jesus will be. According to the Apostle John, we can be assured of this:

• He who says he remains in him ought himself also to walk just like he walked. (1 John 2:6)

As previously indicated regarding the teachings on baptism, the process of salvation differs from advocate to advocate, expositor to expositor, and interpreter to interpreter. Within the Protestant and Evangelical sphere of theologians, systematic theology has identified eighteen subsequent aspects or phases of the salvation process. This process starts with depravity and finishes with our eternal state, in the following sequence: depravity, imputation, grace, propitiation, atonement, reconciliation, calling, regeneration, union with Christ, repentance, faith, justification, adoption, sanctification, election, predestination, redemption, and the eternal state.

Even though this systematic approach is not actually what Jesus taught—or any of the apostles, for that matter—each of these phases has a scriptural basis. It is true that each of us is born into a depraved world and that the sin of Adam has affected us, because all die (Romans 5:12–14). Yet this can be overcome if the righteousness of Jesus is imputed to us (Romans 5:15–19; 4:8). God, through His grace, accepted the sacrificial offering of Jesus Christ to atone for our sins and reconcile us to Himself. Nevertheless, the onus is on us to respond to the call of the gospel and receive the word of God in an act of regeneration (Titus 3:7). This enables us to enter into union with Christ, provided we repent and exercise faith toward God, so that we may be justified and adopted into His sanctifying presence by means of the Holy Spirit. Once we are among the elect and have secured our salvation, we are predestined for good works until the day of redemption is complete at the resurrection of the just into our eternal state.

The salvation process as described seems logical, even though some phases overlap. Because of this, various expositors exclude certain phases in their soteriology (theology of salvation). Nevertheless, we will consider each phase briefly. This offers insight into how theologians think and provides a map with a degree of coherence, even though it may not precisely reflect how salvation unfolds.

Depravity

Depravity is generally classified as either total or partial. The differences between these teachings are significant and play a major role in shaping one’s understanding of salvation and expectations regarding what God requires of us.

Total depravity is the doctrine that we were created corrupt and, because of this, do not possess free will to choose anything good. While proponents of this view may claim that humans theoretically have free will, they argue that it does not extend to choosing life or responding to the gospel.

Those who hold this view also believe that people born again of the Spirit of God are powerless to change their sinful behavior while imprisoned in a body of flesh.

Partial depravity has two primary descriptions:

1. The first asserts that although we are born into sin and incapable of doing good on our own, we still have the ability to choose. Therefore, the responsibility lies with us to accept or reject the gospel.
2. The second description acknowledges that we are born into a world ruled by the Devil, who governs over sin. While we are capable of exercising free will, resisting temptation, and performing acts of goodness, we cannot be saved if we reject the righteousness offered through the death of Jesus Christ.

The second view is often misunderstood as a claim to personal righteousness. This misunderstanding arises because those who hold this view believe sin results from a voluntary act of the will (Ezekiel 18:24), which implies it is possible not to sin during this lifetime (Ezekiel 18:5–9). John the Baptist is often cited as an example, as there is no record of him sinning (Matthew 11:11). However, once the Holy Spirit departed from John (John 3:30; 5:33–36), he began to express doubt (Matthew 11:2–4; cf. John 1:29–36).

The Bible teaches that whatever is not done in faith is sin (Romans 14:23). Thus, expressing doubt toward God is an expression of unbelief. To lack faith in our Heavenly Father, in the Lord Jesus, or in the Holy Spirit is to sin. Furthermore, while John the Baptist was filled with the Holy Spirit from birth, he did not possess the power of an indestructible life. Therefore, he could not live forever or impute his life to save another. Clearly, this view does not suggest that people can save themselves.

Imputation

The doctrine of imputation also has a couple of variations.

One view holds that Adam’s original sin is imputed to all his descendants, and therefore, we all bear his guilt. The righteousness of Jesus is then imputed to us to remove Adam’s guilt from our lives.

A second view is that Adam’s sin is imputed to us only insofar as we bear the consequences of his sin in our bodies—namely, that we die. This is because sin, when fully conceived, brings forth death. The righteousness of Jesus is imputed to those who believe, so that they may participate in eternal life.

Beyond Adam’s sin, our own sins must also be acquitted if we are to approach God with confidence. To do this, we must be made righteous. Yet it is impossible for us to be righteous of ourselves. Therefore, a divine transaction has occurred: God has imputed the righteousness of Jesus to us and, in exchange, imputed our sins to His only begotten Son.

Grace

Two types of grace are commonly used to explain the theological foundations of different belief systems: irresistible grace and prevenient grace.

1. Irresistible grace is the doctrine that those whom God chose before the foundation of the world will inevitably be saved. This grace is said to be so powerful that even those living in wickedness and sin cannot resist it. Those not chosen before the foundation of the world receive no such grace.
2. Prevenient grace teaches that although people are totally depraved, God extends grace to all, enabling them to choose or reject Him.

A third view describes grace as the unmerited favor extended to all people through Jesus Christ. Since no human being can achieve justifiable righteousness on their own—all sin at some point—none can boast. All of us have access to the Father because Jesus' righteousness is imputed to believers, and the Father has attributed our sins to Him. This grace exists because of God's promises to fulfill His redemptive purpose and demonstrate His righteousness (Romans 3:25–26).

Propitiation

Some subscribe to the view that God is full of wrath. Beyond the clear sacrificial system instituted under Moses—particularly the Day of Atonement—comparisons are often made to pagan deities, whose wrath was supposedly appeased through sacrificial offerings. This is used to support the idea that Jesus’ propitiatory death satisfied God’s anger toward humanity.

However, propitiation is more accurately understood as the act of Jesus Christ becoming the curse for our sins when He offered Himself as the ransom price to redeem us from the god of this world and from the sin in which he had entrapped us.

The price that Jesus paid brought justice to all humanity, satisfied the requirements of God's righteousness, and nullified the claims of Satan. The life of Adam—and his right to rule the Earth—was redeemed, forming part of the inheritance now left to us through Jesus’ death.

Atonement

This is the doctrine that peace is made with God through the sacrifice of Jesus Christ, because the sins of the whole world have been done away with. This is demonstrated in the Old Testament by the sacrificial goat being sent into the wilderness on the Day of Atonement, after the high priest transferred the sins of the people onto it by the laying on of hands. The sins were said to be removed from remembrance.

For us to approach God, we need to be holy and cannot be reconciled to Him while still in sin. Jesus, having become the sin substitute on our behalf, has atoned for sin, and His righteousness is imputed to those who believe.

Reconciliation

The death of Jesus on the Cross of Calvary has also reconciled us with God. When Jesus died on the cross, He effectively redeemed the right to reign over the whole Earth, which had been given to Adam before he sinned against God by submitting to the Devil through disobedience to our Heavenly Father. This reconciliation has been made available because Jesus left us an inheritance in the flesh, which was vindicated in the realm of eternity by His resurrection from the dead. When Jesus died, He left a will that declared peace to all who accept His righteousness as their own, so that they might have access to eternal life.

Calling

We are all called to participate in the promises that are ours through the last will and testament of the Son of Man, Jesus of Nazareth, as a result of His death. This call goes out through all of creation, but more particularly through the preaching of the gospel by those who have been regenerated through the washing and renewal of the Holy Spirit.

Regeneration

When we accept the invitation to respond to the call to hear the reading of the last will and testament of Jesus, we discover that we have a right of access to the Throne of Grace. Acceptance of the call enables our reception of the message, which results in being born from above.

Union with Christ

Once we are born from above, we are accepted as conditional (or unconditional) members of the Body of Christ. We are united with other members of the Body because we believe in the name of the Lord Jesus Christ—that Jesus died for our sins and rose from the dead to be declared the Son of God. We are now looking toward God.

Repentance

Repentance can mean simply changing one’s mind about a matter and may be merely intellectual acknowledgment. Repentance can also involve remorse and reflect an attitudinal change. The one thing repentance definitely means is a change of direction.

Repentance from dead works and faith toward God is foundational to becoming a disciple of our Lord Jesus.

Faith

Faith is not a body of knowledge or belief in the supernatural. Faith toward God is action. It is based on the assurance of things hoped for and the conviction of things unseen. In fact, faith is a real substance that must grow if we are to be truly saved.

Justification

Justification is the doctrine that God declares us righteous and fit to enter His presence, because we are no longer sinners but saints in the Body of Christ. Instead of seeing sinners, God now sees us as covered with the blood of His Son.

Adoption

Jesus Himself became the firstborn of many brethren, having been justified to enter the presence of God by His resurrection from the dead. We who have accepted the truth of Jesus’ resurrection and died with Him are now adopted into the family of God as children of the resurrection. This gives us the right, as children of God, to enjoy the privileges that are ours in Christ and to participate in the order of Melchizedek—as kings and priests of righteousness and peace.

Sanctification

Sanctification is the doctrine that we have been set apart from the world because of our faith in God, because the blood of Jesus covers us, and because of our baptism by the Holy Spirit into the Body of Christ. Pentecostals view speaking in unknown tongues as the initial evidence of having been sanctified by the Holy Spirit.

Election

Election is the doctrine that we who choose life in Christ have now been placed in the Body of Christ as part of the fulfillment of God’s plan from before the foundation of the world. When the full number of those who seek Christ and are chosen to be members of the elect is complete, then all Israel will be saved. This is not the doctrine of unconditional election.

Predestination

Predestination is the doctrine that those who are members of the elect are predestined to conform to the will of God, that He might be glorified.

Redemption

Redemption is the doctrine of glorification. It can include the transitional forms that emerge as we bear fruit in God. This, in turn, affects the degree to which we are rewarded when we finally receive our resurrected bodies.

Eternal State

The eternal state is our condition after the resurrection. As saints, we will enjoy the eternal dimensions of existence as sons of God, whereas those who reject Jesus will be judged accordingly and suffer in eternity, where their worm will not die.

To recap: our Heavenly Father, by His grace, accepted the sacrificial offering of Jesus Christ to atone for our sins and reconcile us to Himself. However, the onus is on us to respond to the call of the gospel and receive the word of God in an act of regeneration. This enables us to have union with Christ, provided we repent and exercise faith toward God, so that we may be justified in our adoption into His sanctifying presence through the Holy Spirit. Once we are among the elect and have secured our salvation, we are predestined for good works until the day of redemption is complete at the resurrection of the just into our eternal state.

Systematic theology is an attempt by theologians to organize the teachings of the Bible in such a way that they can be easily understood and studied. However, interpretation plays a major role in determining what is true or false doctrine. Interpretation (hermeneutics) is one of the reasons there are so many variations of religious expression across the denominations that make up Christendom. Another reason is unbelief.

C. S. Lewis

C. S. Lewis is a well-known Christian apologist. He was an atheist before becoming a Christian. After his conversion, various groups sought to persuade him to join their denomination. Many of the people he associated with were Roman Catholics. Peter Milward, a Jesuit priest, once asked Lewis why he was not a Roman Catholic. In a letter, Lewis replied:

You ask me in effect why I am not a Roman Catholic. If it comes to that, why am I not—and why are you not—a Presbyterian, a Quaker, a Mohammedan, a Hindu, or a Confucianist? After how prolonged and sympathetic study and on what grounds have we rejected these religions? I think those who press a man to desert the religion in which he has been bred and in which he believes he has found the means of Grace ought to produce positive reasons for the change—not demand from him reasons against all other religions. It would have to be all, wouldn’t it?

Our Lord prayed that we all might be one ‘as He and His Father are one’ [John 17:21]. But He and His Father are not one in virtue of both accepting a (third) monarchical sovereign.

That unity of rule, or even of credenda [things to be believed], does not necessarily produce unity of charity is apparent from the history of every Church, every religious order, and every parish.

Schism is a very great evil. But if reunion is ever to come, it will, in my opinion, come from increasing charity. And this, under pressure from the increasing strength and hostility of unbelief, is perhaps beginning: we no longer, thank God, speak of one another as we did over 100 years ago. A single act of even such limited co-operation as is now possible does more towards ultimate reunion than any amount of discussion.

The historical causes of the ‘Reformation’ that actually occurred were:

1. The cruelties and commercialism of the Papacy;
2. The lust and greed of Henry VIII;
3. The exploitation of both by politicians;
4. The fatal insouciance [nonchalance] of the mere rabble on both sides.

The spiritual drive behind the Reformation that ought to have occurred was a deep re-experience of the Pauline experience.

C. S. Lewis rejected Roman Catholicism, Presbyterianism (which is Calvinistic), and Quakerism, as well as religions that were not Christian. Although he held views that many within Evangelical churches would not accept, Lewis made his mark as a Christian apologist, thinker, and communicator who could explain Christian theology to the masses in accessible, everyday language. He strongly believed in free will and saw it as a God-given privilege extended to all.

Lewis also believed that some professing Christians could lose their salvation, and that some people who were not Christians might discover, to their surprise, that they were saved. His belief in God-given free will placed him in opposition to the Calvinist (and Presbyterian) doctrine of Total Depravity, which holds that humans do not have free will until—or unless, as even adherents admit they are unsure—they are among the elect. Only then is their free will activated when they are born again.

Furthermore, Lewis’s belief that some Christians could lose their salvation conflicts with the doctrine of “once saved, always saved.” His view that some people would find themselves unexpectedly saved at death put him outside the theological boundaries of most Evangelicals and Pentecostals, who generally believe that unless one is saved before death, they are destined for eternal punishment. Nevertheless, many accept his writings even if they would otherwise frown upon his doctrinal views.

Lewis was not opposed to war, viewing it as a necessary evil—an outlook that placed him at odds with the Quakers, who are pacifists. Quakers also reject creeds and formal theological structures, which Lewis found unacceptable.

Roman Catholicism was also objectionable to Lewis on several counts. He was not inclined toward the idea of God having a mother, or Mary being the Queen of Heaven, or the Pope holding universal vicarage. He rejected idolatrous practices and what he saw as non-Christian pagan influences. Nevertheless, Lewis believed in the possibility of salvation for all who believed that Jesus Christ came in the flesh to pay the price for humanity’s sin, in order that people could be redeemed and restored to fellowship with the Heavenly Father. This gave him confidence that God would overlook the ignorance of many, and that the simplicity of the Gospel’s central message was sufficient to bring people to salvation. Therefore, Roman Catholics who trusted in Jesus could be saved.

Accountability for Salvation

Regarding the possibility of losing one’s salvation, this is clearly stated in the Bible. It is both an Old Testament teaching and a New Testament doctrine. Jesus Himself said that there would be those who called Him “Lord” but would not be saved. He spoke of a wicked servant (possibly meaning many) who chose to do evil rather than persevere in the truth to the very end. Someone like John Calvin could be considered a wicked servant, for he consented to the murder of Michael Servetus—and Scripture is clear that no murderer has a place in the Kingdom of God.

While we are not the judges of Calvin or anyone else, if we know the truth, we are responsible to sound the warning. If we do not declare what is right and wrong, what is true and false, what is good and evil, we ourselves could also be held accountable. In the following texts, Scripture shows that it is possible to lose salvation, and that those who know the truth bear the responsibility of being watchmen.

He heard the sound of the trumpet and didn’t take warning; his blood shall be on him. Whereas if he had taken warning, he would have delivered his soul. But if the watchman sees the sword come and doesn’t blow the trumpet, and the people aren’t warned, and the sword comes and takes any person from among them, he is taken away in his iniquity, but his blood will I require at the watchman’s hand. So you, son of man, I have set you a watchman to the house of Israel; therefore hear the word at my mouth and give them warning from me. When I tell the wicked, ‘O wicked man, you shall surely die,’ and you don’t speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at your hand. Nevertheless, if you warn the wicked of his way to turn from it, and he doesn’t turn from his way, he shall die in his iniquity; but you have delivered your soul.

• You, son of man, tell the house of Israel: Thus you speak, saying, ‘Our transgressions and our sins are on us, and we pine away in them; how then can we live?’ Tell them, ‘As I live,’ says the Lord Yahweh, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways; for why will you die, house of Israel?’ You, son of man, tell the children of your people, ‘The righteousness of the righteous shall not deliver him in the day of his disobedience; and as for the wickedness of the wicked, he shall not fall thereby in the day that he turns from his wickedness; neither shall he who is righteous be able to live thereby in the day that he sins. When I tell the righteous that he shall surely live, if he trusts in his righteousness and commits iniquity, none of his righteous deeds shall be remembered, but in his iniquity that he has committed, therein shall he die.’”—Ezekiel 33:5–11

• “Watch therefore, for you don’t know in what hour your Lord comes. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched and would not have allowed his house to be broken into. Therefore, also be ready, for in an hour that you don’t expect, the Son of Man will come.      “Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? Blessed is that servant whom his lord finds doing so when he comes. Most certainly I tell you that he will set him over all that he has. But if that evil servant should say in his heart, ‘My lord is delaying his coming,’ and begins to beat his fellow servants and eat and drink with the drunkards, the lord of that servant will come in a day when he doesn’t expect it, and in an hour when he doesn’t know it, and will cut him in pieces and appoint his portion with the hypocrites. There is where the weeping and grinding of teeth will be.”  —Matthew 24:42–51

• “For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God and the powers of the age to come, and then fell away, it is impossible to renew them again to repentance, seeing they crucify the Son of God for themselves again and put him to open shame. For the land which has drunk the rain that comes often on it and produces a crop suitable for them for whose sake it is also tilled receives blessing from God; but if it bears thorns and thistles, it is rejected and near being cursed—whose end is to be burned.”—Hebrews 6:4–8

•  “I am the true vine, and my Father is the farmer. Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. You are already pruned clean because of the word which I have spoken to you. Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you unless you remain in me. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. If a man doesn’t remain in me, he is thrown out as a branch and is withered. They gather them, throw them into the fire, and they are burned.”—John 15:1–6

•  For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. A man who disregards Moses’ law dies without compassion on the word of two or three witnesses. How much worse punishment do you think he will be judged worthy of who has trodden underfoot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace? For we know him who said, “Vengeance belongs to me,” says the Lord, “I will repay.” Again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God.  But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings—partly being exposed to both reproaches and oppressions, and partly becoming partakers with those who were treated so. For you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. Therefore don’t throw away your boldness, which has a great reward. For you need endurance so that, having done the will of God, you may receive the promise. “In a very little while, he who comes will come and will not wait. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him.” But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.—Hebrews 10:26–39

From reading the above, it is evident that salvation can be lost. Nevertheless, it is possible for people to secure their salvation on their deathbed. Some texts support this view, but no guarantee of deathbed repentance should be relied upon. No one should place their hope in the chance of a final-moment conversion. Scripture is clear: today is the day of salvation. To delay a response is a form of self-righteousness. One thing that certainly does not secure salvation is self-righteousness—for what is required is a right attitude of heart.

This becomes evident when we examine Scriptures that support the view that some people may be saved even though they never consciously knew Jesus. What must be emphasized is this: if a person has the right attitude of heart, then upon hearing the truth about Jesus, they would accept the Gospel message, repent, and begin to exercise faith toward God. However, it is also possible that those claiming to know Jesus may act in such a hypocritical and evil way that they turn others away from hearing the Gospel. Allowing for this, the lovingkindness of God may reach out to those individuals. Of them, Jesus says:

• “‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food to eat. I was thirsty, and you gave me drink. I was a stranger, and you took me in. I was naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me.’  Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you a drink? When did we see you as a stranger and take you in, or naked and clothe you? When did we see you sick or in prison and come to you?’ The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’”—Matthew 25:34b–40

• For it isn’t the hearers of the law who are righteous before God, but the doers of the law will be justified. (For when Gentiles who don’t have the law do by nature the things of the law, these—though not having the law—are a law to themselves, in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.—Romans 2:13–16

• Blessed are the merciful, for they shall obtain mercy.—Matthew 5:7

There are indeed many theories about how people are saved. However, when we analyze Scripture, we find that salvation is a process largely dependent upon the attitude of heart. It appears that only the humble and merciful—or the honest and generous—are those who will be saved.

When we read the Sermon on the Mount, we learn that those who are “blessed” qualify for the Kingdom of Heaven: those who recognize their spiritual poverty; those who suffer loss and mourn; those who are meek; those who hunger and thirst after righteousness; those who are merciful; those who are pure in heart; those who are peacemakers; those who are persecuted for doing what is right; and those who suffer because they take a stand for the name of the Lord Jesus Christ (Matthew 5:3–12).

One thing is certain: God is righteous. He will not fail to execute justice with impartiality, taking into account every mitigating factor that exists in relation to each individual.

As we grow in the knowledge of the truth, we are set free from the ignorance that prevents us from receiving the fullness of the blessings that are ours in the Lord Jesus Christ. We do have an inheritance available to us, which we may forfeit by default if we fail to take responsibility for our actions—to resist the Devil and submit to our Lord and Savior, Jesus Christ. By practice, we must learn to distinguish between good and evil, right and wrong, and that which is true or false.

Scripture warns us that various heresies will be introduced—false teachings that lead us astray or place stumbling blocks in our path to prevent us from obtaining the promises of God. Therefore, we must be diligent in seeking the Lord Jesus Christ and abiding in the will of God, while resting in the power of the Holy Spirit. The more we know, the more we are accountable—and the more responsible we must be.

However, true salvation is not something we choose for ourselves. Salvation belongs to Jesus, for He is the one who chooses us. This becomes clear in the following Scriptures:

• As he spoke these things, many believed in him. Jesus therefore said to those Jews who had believed him, “If you remain in my word, then you are truly my disciples. You will know the truth, and the truth will make you free.”     They answered him, “We are Abraham’s offspring and have never been in bondage to anyone. How do you say, ‘You will be made free’?”     Jesus answered them, “Most certainly I tell you, everyone who commits sin is the bondservant of sin. A bondservant doesn’t live in the house forever. A son remains forever. If therefore the Son makes you free, you will be free indeed.”—John 8:30–35

• For we were saved in hope, but hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we don’t see, we wait for it with patience. In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered. He [Jesus] who searches the hearts knows what is on the [Holy] Spirit’s mind, because he makes intercession for the saints according to God [the Father].—Romans 8:24–26

• For the Word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. There is no creature that is hidden from His [the Word of God’s] sight, but all things are naked and laid open before the eyes of him [Jesus] to whom we must give an account.—Hebrews 4:12–13

• No longer do I call you servants, for the servant doesn’t know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. You didn’t choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you ask of the Father in my name, he may give it to you.     I command these things to you, that you may love one another. If the world hates you, you know that it has hated me before it hated you. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you.—John 15:15–19

Essentially, Jesus is the Word of God, the Son of God from all eternity. Because of this, He chooses those who have a heart that is acceptable to Him. We may deceive people, but we cannot deceive the Lord Jesus Christ. He chooses who will become a member of His body, based on His criteria. These criteria we have already spoken of, but we must first receive the Word and grow in the knowledge of the truth of that Word as it is outworked in our lives. Once we arrive at a certain place in our walk with God, we are tested to see whether we truly desire to be set free from sin—or whether we prefer evil.

This test occurs when we clearly have two options: to seek fame and fortune and the favor of man, or to wait until the Lord Jesus sets His seal upon us and confirms that we are saved for all eternity. Our hearts are searched. If we are genuine, we are set free from sin—which is different from being set free from ignorance—because the knowledge of the truth has made us free.

Reading the Bible does not save us. We are saved only by an abiding relationship with the Lord Jesus Christ, through which we are now friends of God—because we hate the world and desire the truth. The choice is always ours, but the final choice belongs to the Lord Jesus Christ Himself. This is why we read, “Many are called but few are chosen” (Matthew 22:14).

Nevertheless, some barely make it in—just as the last hour of their life on Earth is about to close and a new epoch in the eternal realm begins. For if what a person has done in life is worthless and unable to withstand the consuming fire that is the presence of God, that person (even a professing Christian) might be saved, but only as one escaping through the flames (1 Corinthians 3:15).

Three-Stage Salvation

The Wesleyans view salvation as a three-stage process: Justification, Sanctification, and Glorification. These are considered by some to be the great doctrines of the Bible.

1. Justification includes everything required to be declared righteous before the throne of God.
2. Sanctification is the transformation process in which we become more Christlike.
3. Glorification involves participation in the glory of God, often associated with receiving our rewards and new resurrected body.

However, within each stage there is much more to understand than simply believing Jesus rose from the dead and having received the Holy Spirit. The process of salvation is really about becoming a light and shining in the darkness—but we must endure a twilight period before we fully enter the light.

Some people see the light of Jesus from afar and begin walking toward Him—stumbling as they go—yet seeing more clearly the closer they get. Finally, they reach the light and are admitted entrance through the Door, having realized the enormity of their sins and their need for Jesus Christ’s blood to cleanse them from iniquity. Others seem to be walking toward the light backwards, but when they turn around, they fall at the foot of the Cross and cry out for mercy. As in a mirror, they see how dreadful they really look in the light of the knowledge of the glory of God.

A Four-Stage Process of Salvation

The Heavenly Father has revealed to me that there is, in fact, a four-stage process we go through in glorifying the Lord God. This overview includes stages in which we must overcome various hurdles, differing from person to person. These four stages are:

1. Acknowledgement
2. Redemption
3. Consecration
4. Vindication

1. Acknowledgement

This first stage occurs while we are still in the world and filtering information about God. This process can take longer for some than for others, often depending on the environment into which we were born. Yet, while environment plays a role, how we process information—and whether we prefer truth over peer acceptance—matters greatly. When we come to the point of acknowledging that the Creator God exists and we begin seeking Him, He responds. As it is written, “He is a rewarder of those who diligently seek Him” (Hebrews 11:6), and the Word of Life enters our spirit.

2. Redemption

Redemption is the washing, regeneration, and renewal by the Holy Spirit that occurs in our spirits—often referred to as our hearts—after receiving the Word of Life. The Holy Spirit cleanses our hearts and awakens our consciences (Titus 3:5). During this time, many acknowledge Jesus as Savior, and some speak in tongues. Yet we do not truly know Jesus as Lord until we are on the Cross. That is why we are told to work out our salvation with fear and trembling, even though God is at work in us (Philippians 2:12–13).

We might call Jesus our Lord, but if we do not truly know Him as Lord, we may face serious consequences—especially if we continue in sin and hypocrisy (Matthew 7:21–23). For some, the redemption process takes years; for others, it may be a matter of days before they are truly saved and have right standing before God (Romans 10:8–10). Those who have right standing before God are the redeemed—their spirits have been made perfect (Hebrews 12:23).

3. Consecration

Consecration involves separation from the world. This step does not apply to those saved on their deathbeds—they rejoice at having avoided Hell, though they were indeed redeemed. But those who are redeemed while alive on Earth are those now on the Cross. They are no longer heading toward it, nor merely at its foot—they are crucified with Christ. This means they look to Jesus as Lord and await the resurrection (Romans 6:4). It is the wilderness experience: God writes His Law on their hearts, and they begin to live accordingly (Romans 8:4–9).

This process can take forty days—or forty years—before God begins vindicating them and appointing them to bear fruit that glorifies the name of the Lord Jesus Christ (John 15:6).

4. Vindication

Vindication is the stage where the redeemed begin to bear fruit for eternal life. Some will bear thirtyfold, fewer sixtyfold, and even fewer still a hundredfold. Many will bear less than thirtyfold. Few reach the stage where God vindicates them with fruit that endures. This fruit is only borne by those whose lives are fully submitted to God (John 12:24; John 15:1–5).

Many people acknowledge God and, because of this, are being drawn toward the Cross. They are saved by believing in Jesus Christ. But most people are only numbered among the redeemed on their deathbed. Among younger believers, fewer go on to prove that Jesus is Lord of their lives than many Christians assume.

Not all of the redeemed go on to be consecrated; and among those who are consecrated, not all produce the same results. God never overrides free will—and faith without works is dead. It is one thing to be redeemed, to have gotten onto the Cross and surrendered to Jesus; it is another thing altogether to overcome the Devil in every area of life.

Those who persevere are rewarded. They receive vindication for their suffering and their willingness to believe that the glory of God will shine in their lives—if they endure to the end. All who are consecrated to the Lord glorify His name and bring forth fruit as proof of their faith and their desire to be raised up by God.

Every one of us is different because we have all had numerous and varying experiences that have shaped our thinking and attitudes in life. Due to the diversification of the many intricate facets of our individual lives, we are each unique—even though there are many similarities between us. What might be a major hurdle for one person to overcome may be a cinch for others.

There are numerous issues that arise as we seek the Lord and allow Him to work in us for His good will and pleasure. Some of these issues are common to all of us, while others are peculiar to a minority—some even possibly unique. Generally, the Bible informs us that there is no temptation we face that is not common to humanity, and with every temptation, God provides a way of escape (1 Corinthians 10:13). Nevertheless, regardless of who we are, while others may not know our hearts, God sees everything and is at work within us.

We must learn how to cooperate with Him and use the spiritual equipment at our disposal as soldiers of peace, having dressed ourselves with the full armor of God (Ephesians 6:10–18).

The process of salvation, as we can see, is not as straightforward as learning to play a game of darts, football, or chess. This is due both to the uniqueness of each individual and to the presence of an adversary who opposes our every move toward the light of life in Christ Jesus.

We must also evaluate where we stand with God along the way. Even though God is working in us, we are called to work out our own salvation. In doing this, we must come to Him and reason out the circumstances of our situation (Isaiah 1:18). The truth is, we are a work in progress—and we need to get the log out of our own eye before we can clearly see how to take the speck out of someone else’s. This is possible only through an intimate walk with our Heavenly Father, through the Lord Jesus Christ, having been baptized in the Holy Spirit.

Often, we will hear deceptive slogans like: “Forget head knowledge and go with heart knowledge,” or “Reasoning is not of the Spirit; intuition is.” Such phrases appeal to many because they imply that we don’t need to reason with God or work out our salvation. Instead, they encourage the idea that we merely need to believe in order to receive and achieve. Unfortunately, this is not what Scripture teaches.

The salvation process is really an exploratory adventure toward the highest prize—attaining to the resurrection of the dead while still alive on Earth (Philippians 3:11). The process can be described as a metamorphosis—from being a slave to sin to becoming a saint. Most people, however, die in an intermediate state, because the log in their eye kept them paralyzed.

The path to life is found in discovering, admitting, and understanding the truth about ourselves—while also learning how we can be victorious in Jesus. This is not done for us; we must apply ourselves to the task. The most difficult obstacle we face is confronting the truth that what we think we know may be of no real value, and that what we need to learn requires us to admit truths about ourselves that we do not want to acknowledge.

When all is said and done, we can be sure of this:

Pride is not easy to hide, but it is difficult to find—if we have truly died.

Such is the log in our eye.