Doctrine of Salvation Adjustment to the Justice of God

April 12, 2012

I. Introduction and preliminary considerations.
A. One of the common failures among those that would interpret Scripture is the failure to recognize
that a single word can be used to refer to more than one concept.
B. Terms like salvation, sanctification, and justification are but three terms that are used to refer
to differing concepts; the meaning of these terms must be determined by the context in
which they are used, and the intent of the author.
C. For the purpose of analysis, man’s participation in the plan of God is divided into three distinct
1. Phase one (Ph1) salvation deals with the point of faith in Christ, and all the doctrines that
are inherent in that action. By definition, this aspect of salvation occurs at a moment in
time, when one accepts Jesus Christ as his Savior.
2. Phase two (Ph2) salvation deals with the period of time between the point of faith in Christ
and the end of the believer’s life on earth. That end comes at the point of physical
death for the vast majority of Church Age believers; however, there is one generation that
will not experience physical death. Heb. 9:27; ICor. 15:51
3. Phase three (Ph3) salvation deals with the time following the believer’s Ph2 experience,
and focuses on the time when Church Age believers receive their resurrection bodies at
the rapture. Rom. 8:23
D. The word salvation is used much the same in the Old Testament and the New Testament; it
encompasses the ideas of deliverance, safety, preservation, soundness, restoration, and healing.
E. A careful analysis of the Scriptures reveals that several different kinds of deliverance may be
referred to by the single term saved/delivered.
1. Temporal deliverance from danger. Ps. 18:48, 37:39-40; Dan. 6:27
2. Ph1 deliverance from the eternal penalty of sin. Jn. 3:16-17, 10:9; Acts 4:12
3. Ph2 deliverance from the power of sin in time. IICor. 7:10; IIThess. 2:13; IITim. 3:15
4. Ph3 deliverance from loss at the Bema Seat. ITim. 4:16; ICor. 3:12-15
F. Although such a wide range of human experience is expressed by the word, its major, specific
use focuses on the work of God on behalf of mankind.
G. In that regard, it brings together at least twelve extensive and vital doctrines that include, redemption,
reconciliation, propitiation, conviction, repentance, faith, regeneration, forgiveness,
justification, sanctification, preservation, and glorification.
H. This doctrine will focus on the two aspects that are inherent in the term: the first is being rescued
from a lost state, while the second involves being brought into a saved state.
I. The terminology indicates that this adjustment involves the perfect justice of God; every man
is responsible for orienting himself to God and His plan, God does not accommodate or
orient to any man.
J. The salvation adjustment is the foundation for the other adjustments to God.
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II. Vocabulary.
A. Hebrew vocabulary.
1. [v;y” (yasha), verb, to be spacious, ample or broad, to set at freedom, to aid, or deliver.
The nuance of this family of words is the freedom or space which deliverance brings.
The opposite concept of tribulation or distress focuses on those things that restrict one, or
bring pressure upon him.
a. [v;y< (yesha), 214X, m.noun, deliverance, aid, help, or salvation.
b. h[‘Wvy> (yeshu’ah), 78X, help, deliverance, or acts of salvation.
c. h[‘v’Am (mosha’ah), 1X, f.noun, salvations, deliverances. Ps. 68:20
d. h[‘WvT. (teshu’ah), 34X, f.noun, deliverance, salvation, or victory in battle.
2. jl;m’ (malat), 96X, verb; lit. to be smooth, to slip away or escape; the hiphil stem means
to cause to slip away or escape, to deliver or save someone. The emphasis of this family
is the actual escape from impending death or danger.
3. lc’n” (natsal), 213X, verb, to draw out, to pull or snatch out, to snatch from danger, to
save, deliver or preserve. This family emphasizes the ability and willingness of the one
who saves or delivers.
4. jl;P’ (palat), 29X, verb, to escape, to get away, to rescue or bring one to safety. The emphasis
of this family is on physical deliverance, especially from violence or war. The
cognate adjective jyliP; (paliyt), is used 24X, and denotes one that has escaped or been
delivered from warfare.
5. There are other derivatives and Hebrew words, when used in certain contexts that deal
with various concepts related to deliverance or salvation.
B. There is one Aramaic verb, which is unique to the book of Daniel, bzIyve (sheyzibh), which
means to liberate, rescue or deliver.
C. Greek vocabulary:
1. avpalla,ssw (apallasso), 3X, verb, actively, to set free or deliver from something; passively,
to be delivered from someone, particularly in a legal sense.
2. evxaire,w (exaireo), 8X, verb, to take out, pluck out, draw out, deliver, rescue, or set free.
3. r`u,omai (hruomai), 17X, verb, to draw or drag someone away, to rescue or deliver someone.
4. sw,zw (sozo), 106X, verb, the most common word for salvation or deliverance; to save,
to keep safe and sound, to deliver from danger or destruction. When used of one who is
suffering, it means to restore to health, to deliver.
a. swth,r (soter), 24X, noun, one who saves, rescues, or delivers; a savior.
b. swthri,a (soteria), 46X, noun, the act of delivering, rescuing or preserving; it is used
technically to refer to the salvation of the soul.
c. swth,rioj (soterios), 5X. adjective, that which pertains to saving, to bringing salvation
or deliverance.
d. diasw,zw (diasozo), 8X, verb, to bring safely through, to deliver from something;
when used of illness, it has the sense of being cured.
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III. Definition and description.
A. Webster defines the verb save as the action of rescuing or delivering from danger or harm; to
preserve for future use, to prevent loss or waste, to set aside or keep.
B. This definition recognizes that one is in some type of danger and needs to be delivered, rescued,
or protected.
C. The verb also has the added nuances of maintaining something intact, protecting or preserving
from injury, destruction, or loss.
D. The following synonyms, each of which has its own particular nuance, may be replaced by
the term save.
1. Rescue implies freeing from imminent danger by prompt or vigorous action. The crew
was rescued from the sinking ship.
2. Deliver implies release, usually of a person from confinement, temptation, slavery, or
suffering. Moses delivered his people from bondage.
3. Redeem implies releasing someone from bondage or penalties, by paying whatever is
demanded or necessary.
4. Ransom specifically applies to rescuing someone by paying the price necessary for buying
him out of captivity.
5. Reclaim suggests a bringing back to a former state or condition of someone or something
that has been abandoned or debased.
6. Save may replace any of the foregoing terms; it may further imply a preserving or maintaining
for usefulness or continued existence. That operation saved my life.
E. Theologically, the salvation adjustment specifically deals with the saving of man from the
spiritual consequences of sin and spiritual death; it has an emphasis on deliverance from
eternal punishment, the wrath of God, which is demanded by the righteousness and justice of
IV. The necessity of salvation.
A. God’s essence demands that anyone who is to have a relationship with Him must be as righteous
as God Himself is. Matt. 6:33; Rom. 3:21; James 1:20
B. As the federal head of the human race, Adam failed the test in the garden, becoming unrighteous,
and was charged with committing the first human sin. Gen. 2:17, 3:6
C. Adam’s sin was imputed/charged to his flesh, which produced the sin; this apparently resulted
in a genetic alteration in mankind, and produced spiritual death. Possession of a sin
nature was the proximate cause of spiritual death, with Adam’s sin being the original cause.
Rom. 5:12
D. Adam passed the genetic sin nature to his progeny by means of procreation. Rom. 5:19
E. Logically, fairly, and consistently, God rendered the same judgment of spiritual death on
every person that came to be in possession of a sin nature. Rom. 5:12,17,18
F. Therefore, since all people enter this world in possession of a sinful nature, and under the
judgment of spiritual death, they all will normally commit personal sins. Rom. 5:12 “upon
which, all sinned.”
G. The possession of a genetic sin nature, coupled with the production of personal sins, places
mankind under condemnation, since man cannot attain God’s absolute standard of righteousness.
Rom. 2:12, 3:23
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H. Due to his fallen state, and his inability to produce the righteousness God demands, no man is
capable of establishing a relationship with God. Ps. 49:7-8; Rom. 5:6 helpless, 8 sinners, 10
enemies; Eph. 2:1
I. There are actually several barriers that prevent man from having a relationship with God,
each of which must be addressed if man is to establish a relationship with God.
1. The first barrier is the nature of God; His holiness, which is comprised of His righteousness
and justice, prevents Him from having fellowship with anything that falls short of
His holiness. Rom. 3:23
2. The second barrier between God and man is spiritual death, which is an obstacle that man
cannot overcome through any system of religion, morality, etc. Rom. 5:12,14; Eph. 2:1
3. The third barrier to a relationship with God is the personal sins that proceed from the sin
nature. Jn. 8:24; Eph. 2:1
J. Therefore, God must intervene and deal with the various barriers that stand between mankind
and Himself, if man is going to have a relationship with God.
V. The role of the Godhead in the salvation adjustment.
A. God the Father is viewed as the Planner.
1. The attribute of omniscience, which allowed God to foreknow all things, recognized that
man would fall and come under condemnation.
2. Therefore, before the foundation of the world, God initiated a plan to do for man what
would be impossible for man to do for himself. Acts 2:23
3. Prior to the foundation of the world, the Father determined to send His own Son into the
world to provide the potential for salvation to all mankind. IPet. 1:20
4. This dramatically demonstrated the attribute of love, as God determined to provide a
grace solution to mankind’s insurmountable problem. Jn. 3:16; Rom. 5:8; Eph. 2:4; IJn.
5. However, God could not manifest His attribute of love at the expense of His other
attributes of righteousness and justice, which demand that God deal with all sins and all
sinful conditions at some point in the Angelic Conflict. Rom. 1:18, 3:26
6. His plan required a qualified substitute to bear the just penalty for sins, which is spiritual
death. Rom. 8:3; Ga. 3:10; Eph. 2:15
a. The substitute first had to be fully human. Lk. 2:11-12; Heb. 2:14,17, 10:5-7
b. The substitute had to be willing to fulfill the will of God and voluntarily offer himself.
Jn. 10:18; Lk. 22:42
c. The substitute had to be qualified; that is, he could not be subject to the very barriers
that separated man from God. IICor. 5:21; IPet 2:22-23; IJn. 3:5
7. This plan was accomplished at the cross, where Jesus Christ bore all the sins of every
member of the human race, in a once-for-all offering. Rom.5:8; 8:32; 2Cor.5:21; Eph.5:2;
Heb.10:10,12,14; 1Pet.2:24; Rev.1:5
B. God the Son is viewed as the Administrator of the Plan.
1. The Son, existing as He did in the form of God, concurred with the plan of the Father and
voluntarily took upon Himself human flesh. Joh.1:1,14; Phil. 2:6-8; Col. 1:16-22; Heb.
2. He lived a sinless life of perfect obedience to the Father, fulfilled the Law and was qualified
to bear the sins of others. Jn. 4:34, 5:30, 8:28-29,46, 17:4
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3. In the Garden of Gethesemane, He demonstrated His willingness to comply with the will
of the Father and become a sin offering. Matt. 26:36-46
4. He bore all the sins of all members of the human race of all time in His body on the cross
between the hours of 12-3 PM. Matt. 27:45-46; IPet. 2:24
5. This action provided the potential for the salvation of all those that would choose to believe
in Him. Rom. 5:16-19; IPet. 3:18
C. God the Holy Spirit God is viewed as the Revealer and Communicator of the Plan.
1. The third person of the Godhead convicts man of his need for a Savior, as He testifies on
behalf of Jesus Christ. Jn. 15:26, 16:8-9
2. However, those that do not accept His witness with respect to Jesus Christ commit the
unpardonable sin, for which there is no forgiveness. Matt.12:32
3. The Holy Spirit has a number of ministries, beginning at salvation, and continuing in
time; these include the baptism of the Holy Spirit (ICor. 12:13), permanently indwelling
the Church Age believer (Jn. 14:17), teaching the Divine viewpoint (ICor. 2:12), withstanding
the sin nature (Gal. 5:17), and more.
VI. Man’s part in the salvation adjustment.
A. The only requirement for man to make the salvation adjustment is to simply believe that Jesus
Christ is the Savior of the world. Jn. 6:29
B. Therefore, the only mechanic, which is necessary to obtain salvation, is faith in Jesus Christ.
Jn. 1:7,12; 3:15-18,36, 20:31; Acts16:30-31; Rom. 3:22,28,31, 4:4-6, 5:1, et al.
C. The related concept of repentance refers to the change in one’s thinking, as a person rejects
any previous ideas about how to procure a relationship with God, and chooses to believe in
Christ alone.
1. It is not a second, necessary step for salvation, as some wrongly assert.
2. The Greek term meta,noia (metanoia—repentance) means a change of mind; it does not
mean contrition for, or turning away from sin.
3. Although many suggest that one must “repent from his sins”, that phrase is never used in
the Bible; one cannot repent of his sins for salvation, they must be forgiven by the offended
4. Repentance and faith may be understood as two sides of the same coin. Once one recognizes
who Jesus Christ is and what He offers, his thinking must change, if he is to be
D. Faith has always been the only method for salvation in every dispensation, as witnessed by
the examples of Abraham and David. Rom. 4:1-12
E. Faith is the only non-meritorious method that is compatible with grace, and is equally accessible
to every member of the human race. Rom. 4:16, 5:2; Eph. 2:8-9
F. Although a number of distortions of this truth have been advanced, there is nothing required
of man, other than simply believing in Jesus Christ.
1. According to biblical research, there are over 200 places in the New Testament where the
condition for salvation is explained; in all these cases, faith or belief is the one and only
2. Therefore, when one encounters passages that pose a problem with this concept, the correct
hermeneutical principle to apply is that the clear passages take precedence over the
vague, obscure, or problematic passages.
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3. When one encounters various terms that are associated with salvation, one must be quite
careful not to assume that the Bible is adding separate conditions for salvation, beyond
faith in Messiah. Acts 3:19
4. As mentioned above, some attempt to add the false condition of repentance, usually with
the idea of sorrow or contrition for sins. Acts 2:38, 3:19
5. Another false condition that is added by some is the condition of public verbal confession,
which is generally advanced with two proof texts. Matt. 10:32; Rom. 10:9-10
a. The passage in Matthew is found in a context of believers dealing with persecution
(Matt. 10:16ff), and deals with acknowledging Christ and applying the doctrine of separation
in spite of persecution. Matt. 10:34-39
b. Therefore, it is addressing fearfulness among believers, and has absolutely nothing to
do with the salvation adjustment.
c. The second passage is one in which Paul uses a Hebrew poetic device called inversion;
he not only interchanges the terms to show that they are used synonymously, he
reverses the order to show that they are two sides of the same coin.
d. Secondly, there is no mention of a public confession before men; in fact, it would appear
to be synonymous with calling on the name of the Lord. Rom. 10:13
e. Additionally, those that adhere to this fallacy have to admit that those that did not
publicly confess their faith were never saved. Jn. 19:38
f. Lastly, according to this interpretation, those that believe and confess are saved. Lk.
6. The next false condition that some attach to faith in Christ is the condition of surrendering
to the Lordship of Christ; this is commonly referred to as Lordship Salvation.
a. John MacArthur has been the most notable modern-day exponent of this view, which
is loosely based on Romans 10:9
b. Essentially, the argument is that one cannot accept Jesus Christ as his Savior, without
accepting Him as the Lord of every aspect of his life.
c. Further, if someone’s conversion is genuine, he will absolutely exhibit growth and
obedience, however meager and faltering, during the course of his life.
d. Paul’s argument in Romans 10 is not that Jesus must be Lord of every aspect of one’s
life in order to be saved; his argument is that Jesus must be recognized as Lord/
YHWH in order for one to receive salvation. Rom. 10:13; Joel 2:32
e. Further, if Jesus must be Lord of every aspect of one’s life in order to be a believer,
then men like Joseph of Arimathea (Jn. 19:38), Peter (Matt. 16:22), Thomas (Jn.
20:24-25), and Paul were not saved. Acts 21:4,10-11
7. One of the most deeply rooted conditions that is often attached to faith alone is the ritual
of water baptism.
a. Like other erroneous views, this added condition is based on a very few Scriptures; it
is opposed to the over 200 verses that indicate that faith in Christ is the sole requirement
for salvation. Mk. 16:15-16; Acts 2:38, 22:16; IPet. 3:21
b. We do not debate the fact that water baptism was instituted by Jesus Christ, practiced
by all orthodox branches of the Church from apostolic times, and is incumbent upon
every believer following salvation.
c. What we do insist upon is the fact that it is a ritual, is not efficacious for removing
sins or obtaining salvation, and is not required as an extra condition beyond faith in
the salvation adjustment.
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d. The first passage is a non-issue, since there are many evidences that the passage is included
in a section that was not written by Mark, and not part of the original autograph.
Mk. 16:9-20
e. The passage in Acts 2 is heavily debated, grammatically difficult, should likely be
rendered, All of you must repent, and then each one of you (i.e. those that did repent)
must be baptized with respect to the fact that (since) your sins have been
f. Likewise, the passage in Acts 22 should be retranslated as Get up, be baptized, and
wash away your sins by calling on His name.
g. It is relatively clear in the Acts narrative, which should be understood as a transitional
period in the Church, where progressive revelation was occurring, that the early
Church viewed salvation and water baptism as being very closely related.
h. The last passage in Peter is perhaps the most damning to the fallacious notion that
baptism is necessary for salvation.
i. Peter likens water baptism to the waters of the flood of Noah, which clearly did not
save anyone, but killed every person that lived. He then goes on to say that water
baptism is not efficacious when it comes to the matter of sins; therefore, it cannot be
essential for salvation.
VII. The message of salvation.
A. The gospel is the message of salvation; the Greek noun euvagge,lion (euangelion) originally
meant a reward for good news, then came to simply mean good news. Rom. 1:16; Eph. 1:13
B. The good news begins with the reality that mankind stands in a state of condemnation, from
which no individual can deliver himself. Rom. 3:9-18,23
C. God intervened by sending His own Son to remove the basis for the condemnation. Jn. 3:16;
Rom. 5:6,8,10
D. Jesus Christ was raised bodily from the dead to demonstrate God’s approval of His person
and work. Rom. 1:4
E. His bodily resurrection ensures the bodily resurrection of all that choose to believe on Him.
Rom. 6:5,8-9
F. Part of the good news is that eternal salvation is a grace gift; it is something that one does not
deserve, and does not have to work to earn. Eph. 2:8-9
G. All that believe are imputed with the righteousness of God, eternal life, and are guaranteed an
eternal home in Heaven. Rom. 5:1-2,8-9; Tit. 3:7
H. The good news is called eternal salvation, since once a person believes on Jesus Christ, his
salvation cannot be changed, altered, lost, or forfeited. Heb. 5:9
I. The security of the believer’s salvation is based on the Word of God and His attribute of veracity,
not upon human works, success, failure, or any other human factor; this is made clear
by the following:
1. The used of the adjective eternal. Jn. 3:36, 5:24, 10:28; ITim. 1:16, et al.
2. As seen in the bread of life and the water of life metaphors. Jn. 4:13-14, 6:35,41,47-
3. As seen in the concept of the new birth. Jn. 3:1-6; IPet. 1:3,23
4. As seen in the teaching about the Good Shepherd. Jn. 10:27-30
5. As seen in the doctrine of the regeneration of the human spirit, which is taught by means
of the term bath. Jn. 13:5-11; Tit. 3:5
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6. As seen in direct statements of fact. Rom. 8:28-39; IPet 1:3-5
7. As seen in the sealing ministry of the Holy Spirit. Eph. 1:13, 4:30
VIII. Who can be saved?
A. The doctrine of unlimited atonement, clearly taught in the Word of God, indicates that Christ
died for all mankind, regardless of sex, race, nationality, or any other factor. Jn. 3:16-17;
Rom. 5:6-8,18; ITim. 4:10; Tit. 2:11; IJn.2:2
B. God has revealed that it is His desire for all men to be saved. Ezek. 18:23; Jn. 1:6-7; ITim.
2:4; IIPet. 3:9
C. Logically, if God wants everyone to be saved and has made provision in this regard, then anyone
can be saved. Jn. 3:16,36; Rom. 3:22, 10:11-13
1. Note the repeated use of the phrases, he who, all who, or everyone who, which are found
throughout the New Testament.
2. Note the consistent use of phrases that cross national and ethnic boundaries, to the Jew
and the Greek (Rom. 1:16), and Jews and Gentiles. Rom. 3:29, 9:24
3. Further, the fact that God is not a respecter or persons, and is therefore not partial to anyone,
indicates that He must treat all that believe in the same way. Acts 10:34-35; Rom.
D. Nevertheless, the vast majority of mankind, both Jews and Gentiles, will not be saved due to
their negative volition, which is manifested in their choice to reject God’s free gift of salvation.
Matt. 7:13-14; ICor. 1:26
E. Those who are positive are provided the opportunity to believe in time, which they will ultimately
accept; those who are negative will never believe, no matter how many opportunities
they receive. See doctrine of God Consciousness
IX. Things that occur at salvation.
A. When a person exercises a single act of faith in the person and work of Jesus Christ, he is
saved in that instant.
B. At that moment, God does many things for the believer that change his eternal destiny, and
have eternal significance.
C. However, one must recognize that salvation and the blessings associated with it are of a nonexperiential
nature; one does not have to feel anything to experience all that God does at the
point of faith in Christ.
D. So many things happen in a moment of time that, for all intents, they are essentially simultaneous
from the human perspective.
E. Therefore, it is not critical to place these things in the exact order that they occur; it is
enough to recognize that all these things do occur.
F. The first, and most important thing, that occurs when one believes on Jesus Christ is the imputation
of God’s own righteousness; this is necessary for the believer to receive all the other
things that God does at salvation.
G. Therefore, justification must precede all other blessings that one receives within the Plan of
God, since this frees God to treat the believer as He would His natural Son.
H. Justification refers to the two-fold judicial act by which God forgives the sins of an individual
and declares the believer to be righteous. Rom. 3:24; IJn. 2:12
I. Imputation of Eternal Life refers to the fact that God shares His life with the one that believes
in Jesus Christ. IJn. 5:11
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J. Born again/regeneration, which recognizes that the human spirit is made alive at the point
of faith in Christ. Jn. 3:3; Tit. 3:5
K. Sanctification refers to the fact that the believer is set apart to God, consecrated or dedicated
to God’s eternal purpose. ICor. 6:11
L. Redemption focuses on the deliverance from the futile way of life under the domination of
the slave master known as the sin nature. IPet. 1:18 This was effected by the payment of the
required ransom. IPet. 1:19
M. Reconciliation deals with the change from enmity with God to friendship with God; it refers
to the establishment of an unbroken relationship, which is characterized by peace. IICor.
5:18; Rom. 5:1
N. Adoption deals with the legal reality that we are accepted into the family of God; in that regard,
the believer now enjoys the same privileges as the Natural Son. Jn. 1:12; Rom. 8:15
O. Baptized by the Holy Spirit into union with Jesus Christ, which identifies the believer
with Christ in His death, burial, resurrection, and session. ICor. 12:13
P. Indwelled by the Holy Spirit, Who takes up permanent residence within the body of the believer.
Jn. 14:17; IICor. 5:5
Q. The power of the STA is positionally broken, which provides the believer with two potential
rulers of life. Rom. 6:2-6
R. Begin abiding in Christ, which involves the experiential setting aside of the sin nature for
the first time; the believer is in fellowship with God. Jn. 6:56
S. Freed from the demands of the Mosaic Law for absolute righteousness, which the believer
now possesses via imputation. Acts 13:39; Rom. 10:4
T. Delivered from the kingdom of Satan into the Kingdom of God, which involved a transfer
of our citizenship, and should involve a transfer of allegiance. Col. 1:13
U. Entered the Royal Priesthood, which allows the believer access to God (Eph. 3:12), and the
right to represent himself and others before God. IPet. 2:9
V. Became an ambassador of God, which gives the believer the privilege of representing God
to unbelievers and believers. IICor. 5:20
W. Became an heir of God and Christ, which focuses on the principle of SG3 and eternal rewards.
Rom. 8:17; Tit. 3:7
X. Received a spiritual gift, which is either verbal or active in nature, and is designed to serve
the local body of believers of which one is a part. Rom. 12:6-8; IPet. 4:10
Y. The realm of Divine Operating Assets, which includes prayer (Phil 4:6), the canon of
Scripture (IIPet. 1:4), the local church (ITim. 3:15), a pastor-teacher (Eph. 4:8,11), the rebound
technique (IJn. 1:9), and Divine guidance. Acts 13:2
X. The consequences of rejecting the free offer of salvation.
A. Those who choose not to believe in Jesus Christ demonstrate that they are unworthy of salvation.
Acts 13:46
B. They currently reside under the judgment of God. Jn. 3:18
C. They commit the unpardonable sin, if they reject the convicting ministry of the Holy Spirit
and perpetuate that rejection to the point of physical death. Matt. 12:31-32
D. They will die in their unbelief, in the realm of their personal sins, and in the realm of spiritual
death. Jn. 8:21,24; Eph. 2:1
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E. At physical death, the unbeliever is confined to the torment compartment of Sheol/Hades,
where he will wait in conscious torment until the Second Resurrection. Lk. 16:22-24; Rev.
F. Spiritual death that is perpetuated beyond this life results in eternal death, which ultimately
results in confinement in the Lake of Fire; this is where all unbelievers will spend eternity,
separated from God, and dwelling in conscious torment. Matt. 25:41,46; IIThess. 1:9; Rev.
XI Erroneous views of the salvation adjustment.
A. Salvation is not by any system of Law, laws, or works. Eph. 2:8-9; Tit. 3:5
1. This includes, but is not limited to, the perfect system of righteousness that was revealed
by God in the Mosaic Law. Rom. 3:19-20; Gal. 2:16, 3:10-12
2. If such a system of laws could have produced the righteousness demanded by God, then
salvation would have been provided through that system; however, such a system would
have nullified the need for the cross. Gal. 3:21
3. If salvation could be earned by human works of righteousness, then men could legitimately
boast before one another and before God. Rom. 3:27-30
B. Salvation is not determined by genetic descent. Jn. 1:13
1. The classic examples of this fallacious thinking are the Jews. Matt. 3:9
2. They believed then (and some may still believe it now) that those in the lineage of Abraham
assured them of a relationship with God.
3. However, Jesus Christ clearly taught that being the progeny of Abraham was not sufficient
to save anyone. Jn. 8:37,40
4. Paul, himself a Jew, taught the identical doctrine. Rom. 2:28-29; 10:1-4
C. The salvation adjustment is not received by any ritual or series of rituals.
1. This view was promulgated among the Jews, and continues to be espoused by the Roman
Catholic Church, as well as some other denominations.
2. It is simply another form of salvation by works.
3. No ritual, including the biblically authorized rituals of water baptism and observing the
Lord’s table, can impart spiritual life. Rom. 2:28, 4:9-12; ICor. 1:13-17; Heb. 10:1-8;
IPet. 3:21
D. Adding to or emending the simple command to exercise faith in Christ constitutes another,
but false, gospel. Gal. 1:6-7
“For by grace you have been saved in the past, with the present result that
you are still saved, through faith (in Christ); and that (the state of being
saved) is the gift of God; not as a result of works, so that no one may
Eph. 2:8-9 expanded