"She will give birth to a son, and you are to name Him Jesus, because He will save His people from their sins" (Matthew 1:21, HCSB).
The name, Jesus, is the a good place to start when discussing the names of God the Son. Jesus means that Yahweh saves or Yahweh is salvation. It stresses his connection to the God of the covenant and his role as the fulfillment of that covenant. The angel's explanation gives us a better understanding of what God intended by the name Jesus.
The context compels us to see Jesus as Savior, thus linking Jesus and Yahweh. The angel states "He will save" not "Yahweh will save through him." The divinely appointed name highlights Jesus' unique role as Savior. Yahweh, the Lord, alone is Savior. Yet, under the command of heaven, the angel announced that this child, Jesus, would save.
The angel's statement also highlights Jesus' divinity by listing the object of salvation. Joseph is told that Jesus would save his people. Even if we assume the angel meant that Jesus would save those who were of the same ethnicity (race), the overall context suggests Jesus' relationship to this people is more than just biological. The angel appears to be telling Joseph that Yahweh has come down to save his people. Matthew reminds his readers of this through his Old Testament quotations. Especially, when he says they shall call Mary's child Immanuel, which means God with us.
The angel also tells us what kind of Savior Jesus will be. Jesus saves his people from their sins. Sin has separated men from God, and they need forgiveness. Their lawlessness makes them the objects of God's wrath. In order to be reconciled to God, mankind needs someone who can deliver them. Only Jesus can save a lost and dying world.
So when we call on Jesus' name, we are proclaiming him as God and Savior. We are reminding ourselves of his role as our Savior. We are naming ourselves his people. Such a thought may not comfort some, but I'm glad I have a Savior who has rescued me from my sin.
Showing posts with label Salvation. Show all posts
Showing posts with label Salvation. Show all posts
Wednesday, August 29, 2012
Saturday, April 2, 2011
Why Wait?
Doubt not
his willingness to save you,
because you are a sinner.
It is Christ's office to save sinners.
He says of himself,
"I came not to call the righteous,
but sinners to repentance" (Luke 5:32)
J.C. Ryle, A Call to Prayer
Tuesday, September 28, 2010
It's Not About Us
"For my name's sake I defer my anger, for the sake of my praise I restrain it for you, that I may not cut you off. Behold, I have refined you, but not as silver; I have tried you in the furnace of affliction. For my own sake, for my own sake, I do it, for how should my name be profaned? My glory I will not give to another" (Isa. 48:9-11, ESV).
It is difficult for most of us to hear words like this and not think the worst. In this passage, God is telling Israel it isn't about them. And by extension, he is telling us that it is not about us either.
When Abraham was called out of Ur, it wasn't about him. When God chose Jacob over Esau, it wasn't about Jacob. It was about God. God created a universe through which, in which, and to which he would display his glory. He formed, for his own purposes, mankind (male and female) to bear his image. He did not do this because it had to be done. He did it because he wanted to do it. So when he showed favor to Noah or Abraham or Jacob or David, it was because the choice pleased him by fulfilling his purpose.
In these verses, we see God's chief purpose-that his name be honored. Because he promised to make Israel into a great nation, he does so. He also restrains his anger, preserving a remnant, to keep his name from being profaned. The concept of God's name being profaned means that his character is called into question. God will not have his character questioned.
What he says he will do, he will do. There is no weakness in God. He is completely able to do all that he says he will do. There is no gap in his knowledge, and no flaw in his wisdom. He is holy, righteous, and just. His word is trustworthy and true. When his character is called into question by sinful humanity it is a great affront to his character.
It should not surprise us, nor shock us that God functions, primarily, to preserve his name. God is perfect. He cannot put anything above himself, or he would be guilty of idolatry. This he cannot do. He is not a megalomaniac. He isn't obsessed with himself, like some vanity crazed narcissist. God's self-love is holy and righteous.
Thus, these verses hint at the answer to the question: "How could God love a sinner like me?". These verses tell us that God can love sinners like us, because that is who he is. It also tells us that God rescues sinners like us, so that his name might be glorified. It is grace offered freely, to undeserving wretches like us. We owe our allegiance to God because he made us, and yet, apart from Christ we rebelled against him. We owe him the deepest gratitude, because he ransomed us from our sin debt, yet most of us act as if he owed it to us.
When we love ourselves, so that we press for our interests above others, we think in natural. We shrug off any guilt and develop elaborate explanations as to why it is right that we should seek our own preferences. If someone questions our character or accuses of lying, we instantly try to defend ourselves. We feel justified in our defensive maneuvers. With all our sins and shortcomings, we find ourselves easily offended when someone questions our character or motives or trustworthiness. But we seem equally offended that God would be offended when sinful human beings call his holy character into question.
We shouldn't be offended by the truth that salvation isn't about us. It is about the One with the power to create us, the power to sustain us, and the power to redeem us. Jesus died for us, because it was his Father's will that he take our place. The Father loves us, because it is his will to do so. He sent his Son to die in our place because it manifested his glory to all creation. In Christ, we glimpse, the height, depth, width, and breadth of God's love and graciousness. Because God's chief end is to glorify his name, we live to glorify his name, as well.
It is difficult for most of us to hear words like this and not think the worst. In this passage, God is telling Israel it isn't about them. And by extension, he is telling us that it is not about us either.
When Abraham was called out of Ur, it wasn't about him. When God chose Jacob over Esau, it wasn't about Jacob. It was about God. God created a universe through which, in which, and to which he would display his glory. He formed, for his own purposes, mankind (male and female) to bear his image. He did not do this because it had to be done. He did it because he wanted to do it. So when he showed favor to Noah or Abraham or Jacob or David, it was because the choice pleased him by fulfilling his purpose.
In these verses, we see God's chief purpose-that his name be honored. Because he promised to make Israel into a great nation, he does so. He also restrains his anger, preserving a remnant, to keep his name from being profaned. The concept of God's name being profaned means that his character is called into question. God will not have his character questioned.
What he says he will do, he will do. There is no weakness in God. He is completely able to do all that he says he will do. There is no gap in his knowledge, and no flaw in his wisdom. He is holy, righteous, and just. His word is trustworthy and true. When his character is called into question by sinful humanity it is a great affront to his character.
It should not surprise us, nor shock us that God functions, primarily, to preserve his name. God is perfect. He cannot put anything above himself, or he would be guilty of idolatry. This he cannot do. He is not a megalomaniac. He isn't obsessed with himself, like some vanity crazed narcissist. God's self-love is holy and righteous.
Thus, these verses hint at the answer to the question: "How could God love a sinner like me?". These verses tell us that God can love sinners like us, because that is who he is. It also tells us that God rescues sinners like us, so that his name might be glorified. It is grace offered freely, to undeserving wretches like us. We owe our allegiance to God because he made us, and yet, apart from Christ we rebelled against him. We owe him the deepest gratitude, because he ransomed us from our sin debt, yet most of us act as if he owed it to us.
When we love ourselves, so that we press for our interests above others, we think in natural. We shrug off any guilt and develop elaborate explanations as to why it is right that we should seek our own preferences. If someone questions our character or accuses of lying, we instantly try to defend ourselves. We feel justified in our defensive maneuvers. With all our sins and shortcomings, we find ourselves easily offended when someone questions our character or motives or trustworthiness. But we seem equally offended that God would be offended when sinful human beings call his holy character into question.
We shouldn't be offended by the truth that salvation isn't about us. It is about the One with the power to create us, the power to sustain us, and the power to redeem us. Jesus died for us, because it was his Father's will that he take our place. The Father loves us, because it is his will to do so. He sent his Son to die in our place because it manifested his glory to all creation. In Christ, we glimpse, the height, depth, width, and breadth of God's love and graciousness. Because God's chief end is to glorify his name, we live to glorify his name, as well.
Sunday, November 22, 2009
Saved By Grace
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that on one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared before hand, that we should walk in them" (Eph. 2:8-10, ESV).
Salvation from start to finish is a work of grace. We could never mine the depths of what that truly means. It is mind blowing to consider the reality that though we were formerly dead, we have now been brought to life in Christ. Paul wants his readers to be clear about this truth. We cannot accurately talk about salvation without referencing grace.
"For by grace you have been saved through faith," Paul reminds. Paul's statement, although blunted by years of familiarity, is truly striking. We hear it, as we have so often, but we don't fully grasp how shocking it must of been to the recipients of this letter. Every major religion put forth some merit system, whereby worshipers could appease the gods. Worshipers need only give this, or do that, and the gods would not make their lives miserable. Even the Jews experience confusion in worship. They came to believe that God would have to accept their service or their offerings. Many of them believed their worship obligated God to do what they wanted. However, salvation has always been a work of sovereign grace. In grace, God revealed himself to Abraham and made him a nation. In grace, he promised to make them his people and to be their God. In grace, he sent them his Word to shepherd and guide them into righteousness.
Paul explains, "And this is not your own doing; it is a gift of God." Since salvation finds its starting point in the grace of God, only God can bring it to its proper conclusion. We didn't save ourselves, nor could we. It is difficult to know if Paul meant that salvation was the gift or if our faith is the gift. Scholars are divided on how to interpret it. Either way, it is God who saves us. Paul presses on, "not a result of works, so that no one can boast." Grace prevents pride. It also halts division. If we are not saved by what we do, but because God loves us, then we must in turn accept others on the same basis.
Paul concludes, "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." We are examples of God's craftsmanship. Through our salvation, God is displaying is incomparable glorious grace. However, he does not shelve us like a trophy, but places us into service to do the work for which he has created us.
Thus, through the gracious act of redeeming us, God has changed our course. Once we formerly traveled down Death Road, pursuing the passions of our flesh, serving Satan, and working disobedience. Now we travel down Life Highway, pursuing the glory of our Father, through faith in the Son, as the Spirit works obedience in our hearts.
Salvation from start to finish is a work of grace. We could never mine the depths of what that truly means. It is mind blowing to consider the reality that though we were formerly dead, we have now been brought to life in Christ. Paul wants his readers to be clear about this truth. We cannot accurately talk about salvation without referencing grace.
"For by grace you have been saved through faith," Paul reminds. Paul's statement, although blunted by years of familiarity, is truly striking. We hear it, as we have so often, but we don't fully grasp how shocking it must of been to the recipients of this letter. Every major religion put forth some merit system, whereby worshipers could appease the gods. Worshipers need only give this, or do that, and the gods would not make their lives miserable. Even the Jews experience confusion in worship. They came to believe that God would have to accept their service or their offerings. Many of them believed their worship obligated God to do what they wanted. However, salvation has always been a work of sovereign grace. In grace, God revealed himself to Abraham and made him a nation. In grace, he promised to make them his people and to be their God. In grace, he sent them his Word to shepherd and guide them into righteousness.
Paul explains, "And this is not your own doing; it is a gift of God." Since salvation finds its starting point in the grace of God, only God can bring it to its proper conclusion. We didn't save ourselves, nor could we. It is difficult to know if Paul meant that salvation was the gift or if our faith is the gift. Scholars are divided on how to interpret it. Either way, it is God who saves us. Paul presses on, "not a result of works, so that no one can boast." Grace prevents pride. It also halts division. If we are not saved by what we do, but because God loves us, then we must in turn accept others on the same basis.
Paul concludes, "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." We are examples of God's craftsmanship. Through our salvation, God is displaying is incomparable glorious grace. However, he does not shelve us like a trophy, but places us into service to do the work for which he has created us.
Thus, through the gracious act of redeeming us, God has changed our course. Once we formerly traveled down Death Road, pursuing the passions of our flesh, serving Satan, and working disobedience. Now we travel down Life Highway, pursuing the glory of our Father, through faith in the Son, as the Spirit works obedience in our hearts.
Monday, July 27, 2009
Possible with God
"But he said, 'What is impossible with men is possible with God'" (Luke 18:27, ESV).
Jesus has just finished his encounter with the rich young ruler. The yound man was moral in many ways, but he had made an idol out of his wealth. The young man was shocked when Jesus informed him that he would have to sell his possessions and give it to the poor. The man went away sad. Jesus, too, was saddened by the affair. After the young man leaves he states, "How difficult is it for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of the needle than for a rich person to enter the kingdom of heaven" (Luke 18:27, ESV). And the crowd replies, "Then who can be saved?" (Luke 18:28, ESV).
Jesus' response is profound, "What is impossible to men is possible with God." Thus, the hope of salvation rests not in riches, nor morality, nor lineage, but in the grace and power of God. Mankind cannot force their way into heaven. They can't seize the gates and demand entry. We cannot buy our way in, nor can we steal it. We have all sinned and fallen short of the glory of God (see Romans 3:23). Thus, we need the Lord to rescue us. And that is precisely what Jesus is saying here.
Salvation stems from God's desire to save, not man's desire to be saved. In truth, most people don't even know that they need to be saved (many don't know what "saved" even means). When we talk about salvation (getting saved), we mean a person is forgiven of their sin, through grace, by faith in the atoning death of Christ on the cross. The penalty for sin (breaking God's law) is death (physical and spiritual death). Jesus died in our place, for our sin. When we believe, he applies Christ's substitutionary death on our behalf and gives us Christ's righteousness as well. If left to our own devises, we would never come to God, because we love sin. God sent his Son into the world to save the world; the Father and the Son sent the Spirit into the world to apply that salvation. Thus, salvation is only possible through God.
Jesus has just finished his encounter with the rich young ruler. The yound man was moral in many ways, but he had made an idol out of his wealth. The young man was shocked when Jesus informed him that he would have to sell his possessions and give it to the poor. The man went away sad. Jesus, too, was saddened by the affair. After the young man leaves he states, "How difficult is it for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of the needle than for a rich person to enter the kingdom of heaven" (Luke 18:27, ESV). And the crowd replies, "Then who can be saved?" (Luke 18:28, ESV).
Jesus' response is profound, "What is impossible to men is possible with God." Thus, the hope of salvation rests not in riches, nor morality, nor lineage, but in the grace and power of God. Mankind cannot force their way into heaven. They can't seize the gates and demand entry. We cannot buy our way in, nor can we steal it. We have all sinned and fallen short of the glory of God (see Romans 3:23). Thus, we need the Lord to rescue us. And that is precisely what Jesus is saying here.
Salvation stems from God's desire to save, not man's desire to be saved. In truth, most people don't even know that they need to be saved (many don't know what "saved" even means). When we talk about salvation (getting saved), we mean a person is forgiven of their sin, through grace, by faith in the atoning death of Christ on the cross. The penalty for sin (breaking God's law) is death (physical and spiritual death). Jesus died in our place, for our sin. When we believe, he applies Christ's substitutionary death on our behalf and gives us Christ's righteousness as well. If left to our own devises, we would never come to God, because we love sin. God sent his Son into the world to save the world; the Father and the Son sent the Spirit into the world to apply that salvation. Thus, salvation is only possible through God.
Thursday, September 25, 2008
The Doctrine of Salvation
This post will look at some key figures and principles involved in the doctrine of salvation.
Pelagius (ca. 354-420) was a British monk. He was deeply concerned by what he perceived to be spiritual laxity in the Church and blamed Augustine's writings. He argued (1) that if God expected moral perfection, then it must be possible to live above sin, (2) that humans have the natural ability to choose righteousness, and do live righteously, and (3) that Adam's sin's impact was only in that it left a bad example for us to follow. The terms Pelagian and Pelagianism refer to this doctrine.
Augustine (ca. 354-430) was Bishop of Hippo. He taught that humanity inherits the corruption and guilt of Adam's sin. Due to Adam's rebellion all his descendants' intellectual, volitional, and moral faculties are depraved, the entire race is lost, and none has the ability to save themselves. From here he reasoned that salvation is possible by God's grace alone.
The councils of Carthage (418) and Orange (519) accepted the Augustinian view and rejected Pelagianism. Pelagianism was condemned as a Heresy.
James Arminius (1560-1609) studied under Beza (Calvin's successor) in Geneva. He rejected Beza's Calvinism and began teaching a different view of predestination. After his death his followers, known as Remonstants, took up his call. There protest had five points: (1) God conditionally elects individuals according to their foreseen faith, (2) Christ died fro the sins of the whole world, (3) no one has the power within himself to turn to God without the assistance of God's grace, (4) God's grace can be resisted, and (5) it is possible for a Christian to lose his salvation. The term Arminian refers to this theological position.
John Calvin (1509-1564) was a pastor and theologian. He wrote the Institutes of Christian Religion. The acronym, TULIP, which is often associated with the theological position labeled Calvinism, did not come from Calvin. The Synod of Dort (1618-1619) formulated the TULIP in response to the five points of Arminianism. The points associated with Calvinism are: (T) total depravity--sinners are incapable in their own power to respond to the gospel; (U) unconditional election--God elects and reprobates according to his own inscrutable will; (L) limited atonement--Christ died only for the elect; (I) irresistible grace--the Holy Spirit works irresistibly in the heart of the elect; and (P) perseverance of the saints--God gives sufficient grace to the elect for them to persevere until death.
The debate is often spoken of as a disagreement between Calvinism and Arminanism. Calvinism generally emphasizes God's sovereignty, while Arminianism emphasizes human freedom. However, speaking of the doctrine of salvation in terms of Calvinism and Arminianism is really an oversimplification because their is great diversity on both sides with some overlap in the middle.
I owe a great debt to Kenneth Keathley's "The Work of God: Salvation," in A Theology for the Church, Danny Akin, ed. (Nashville: B&H Academic, 2007), 686-764. I tried to present this material as originally as possible, but I acknowledge that most of it came from Keathley's article.
Pelagius (ca. 354-420) was a British monk. He was deeply concerned by what he perceived to be spiritual laxity in the Church and blamed Augustine's writings. He argued (1) that if God expected moral perfection, then it must be possible to live above sin, (2) that humans have the natural ability to choose righteousness, and do live righteously, and (3) that Adam's sin's impact was only in that it left a bad example for us to follow. The terms Pelagian and Pelagianism refer to this doctrine.
Augustine (ca. 354-430) was Bishop of Hippo. He taught that humanity inherits the corruption and guilt of Adam's sin. Due to Adam's rebellion all his descendants' intellectual, volitional, and moral faculties are depraved, the entire race is lost, and none has the ability to save themselves. From here he reasoned that salvation is possible by God's grace alone.
The councils of Carthage (418) and Orange (519) accepted the Augustinian view and rejected Pelagianism. Pelagianism was condemned as a Heresy.
James Arminius (1560-1609) studied under Beza (Calvin's successor) in Geneva. He rejected Beza's Calvinism and began teaching a different view of predestination. After his death his followers, known as Remonstants, took up his call. There protest had five points: (1) God conditionally elects individuals according to their foreseen faith, (2) Christ died fro the sins of the whole world, (3) no one has the power within himself to turn to God without the assistance of God's grace, (4) God's grace can be resisted, and (5) it is possible for a Christian to lose his salvation. The term Arminian refers to this theological position.
John Calvin (1509-1564) was a pastor and theologian. He wrote the Institutes of Christian Religion. The acronym, TULIP, which is often associated with the theological position labeled Calvinism, did not come from Calvin. The Synod of Dort (1618-1619) formulated the TULIP in response to the five points of Arminianism. The points associated with Calvinism are: (T) total depravity--sinners are incapable in their own power to respond to the gospel; (U) unconditional election--God elects and reprobates according to his own inscrutable will; (L) limited atonement--Christ died only for the elect; (I) irresistible grace--the Holy Spirit works irresistibly in the heart of the elect; and (P) perseverance of the saints--God gives sufficient grace to the elect for them to persevere until death.
The debate is often spoken of as a disagreement between Calvinism and Arminanism. Calvinism generally emphasizes God's sovereignty, while Arminianism emphasizes human freedom. However, speaking of the doctrine of salvation in terms of Calvinism and Arminianism is really an oversimplification because their is great diversity on both sides with some overlap in the middle.
I owe a great debt to Kenneth Keathley's "The Work of God: Salvation," in A Theology for the Church, Danny Akin, ed. (Nashville: B&H Academic, 2007), 686-764. I tried to present this material as originally as possible, but I acknowledge that most of it came from Keathley's article.
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