What is salvation in religion?

In connection with the above subject the question to consider in the first place is what is involved in salvation, or what it really consists in. What I understand by it is that the soul is delivered from that ruinous and destructive power under which it was held, and also from any evil to which it may be liable. The latter was exemplified in Noah and his house, and the former in the deliverance accorded to the children of Israel at the Red Sea. As to Noah and Israel, their salvation was temporal and did not necessarily involve new and eternal relationships with God as the salvation of our souls does, but to my mind the salvation that was accorded to them illustrates the two-fold character of the salvation which is ours in Christ Jesus. There may be other aspects of salvation, but they do not occur to me at this moment. I desire to look at the salvation under these two aspects.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

Let us look, then, first, at the character of the deliverance, or salvation, which this wondrous intervention of God in grace brings. This cannot be learnt by going over the points of systematic divinity [i.e. the creeds of religious systems], but by a reference to the character of man's condition through sin, as unfolded in the word of God, and manifested by the suffering and death of Christ. Whatever there is of moral distance from God, through sin, this salvation, which "the grace of God" brings, meets, and sets aside. "For Christ hath once suffered for sins, the just for the unjust, that he might bring us to God." Sin in its very nature separates from God; for light cannot have fellowship with darkness; but then it is said, "Ye who sometimes were far off are made nigh by the blood of Christ." Sin, and death, and Satan's power, and the judgment of God - all marked man's condition of ruin, and all must be met before salvation, full and adequate, can be proclaimed. It is not enough to raise man from his degradation and moral pollution, if such a thing could be, and set him on his pathway to happiness. The conscience must be set at rest on the ground of every claim of God in His righteous holiness having been met, and every possible consequence of sin set aside. And this is the salvation which the grace of God brings. It brings eternal life into this region of death; for "God hath given to us eternal life: and this life is in his Son." It brings in divine righteousness into the midst of condemnation. For "he who knew no sin was made sin for us, that we might be made the righteousness of God in him." It brings deliverance from Satan's power; for "through death [Christ] destroyed him who had the power of death, that is, the devil." Nay more, the salvation which the grace of God brings puts us in the very place, and position, and acceptance before God, and makes us partakers of the very life and glory of Him by whom the salvation has been wrought. It has no other measure, and has no lower character. Was ever love like this!

The personal character of present salvation should therefore be laid hold of by us. It is of the last importance to do so in these days of departure from the truth, and apostasy from the faith. To be saved, is to be saved! To be unsaved, is to be lost! The final issue is fast approaching! The coming of the Lord draweth nigh! The lights of the oil-less lamp-holders are going out! Those who “have not received the love of the truth that might be saved” (2 Thess. 2:10) will soon be carried away by the strong sweeping currents of error, “that they should believe what is false, that all might be judged who have not believed the truth, but have found pleasure in unrighteousness” (v. 12). God has no pleasure in this, but desires rather that “all men should be saved and come to the knowledge of the truth” (1 Tim. 2:4). The Son of God came not to judge the world, “but that the world through Him might be saved” (John 3:17 and 12:47). Upon the cross He bore the believer’s sin, and the judgment that those sins deserved; moreover, He was raised again from among the dead for their justification. On the basis of that work the believer is saved, for it is on account of this God righteously forgives sins, and the gospel brings “the knowledge of salvation … by the remission of their sins” (Luke 1:77). The first person outside of Judaism to be reached by the glad tidings was Cornelius. He heard words whereby he and all his house were saved (Acts 11:14). Those words pointed him to Christ, through whose Name everyone that believes on Him receives remission of sins (10:43). Christ Jesus came into the world to save sinners, for grace alone could meet the need of such; and while It is truly by the grace of God such are justified freely, through the great redemption which is in Christ Jesus, it is likewise true, we are “saved by grace” (Eph. 2:5, 8); not on the principle of works, so that none might boast. Grace is in Christ Jesus, and so is salvation (2 Tim. 2:1, 10). This latter is obtained there through faith, whether in regard to judgment, enemies, state, adverse influences, this present evil world or age. “Neither is there salvation in any other.”

You must worship the Father. "Ye worship ye know not what," saith the Lord. "We know what we worship, for salvation is of the Jews." Do you hear that, beloved friends? God is known, the Father is known, by salvation. Do you not see, that unless God is known as a Saviour-God, He is not known at all? How do you know Him? As a judge before whom you are going to appear, and then it will turn out whether you are accepted or rejected. That is not salvation. Salvation is His work, not your work. People do not save themselves, they are saved; God is the Saviour, not man. Our blessed God has provided salvation: "Christ is able to save to the uttermost all that come unto God by Him." And the sweetness of that is not merely that salvation is provided — full and real deliverance for man, as there assuredly is — but that salvation is to give you a Father, a real God for your hearts, and in Him a Father to give you ability to worship in spirit and in truth.

But salvation is also viewed in Scripture as a present thing, for we are spoken of as being already saved. In 2 Timothy 1:9, we read of “God who has saved us, and called us with an holy calling,” and in Titus 3:5, “according to His mercy He saved us,” and in Ephesians 2:5, “By grace ye are saved.” There is therefore a present aspect of salvation contemplated in Scripture, and this I take to be the emancipation of the soul from the oppression and bondage of every adverse and ruinous power, whether it be death, Satan, sin, the flesh, or the world. We find deliverance from death, and the Devil as the one who has the power of death, by faith in that which answers to the dividing of the Red Sea; and from the working of sin in the flesh, by that which answers to the brazen serpent; and from the world, by that which answers to the passage of the Jordan.

The present salvation of God which reaches man through the gospel, is the power of God in operation to free man from every force which holds his soul in bondage, whether it be Satan (Col. 1:13), the world (Gal. 1:4), or sin (Rom 7:24); that being delivered and supplied with new divine power in the gift of the Holy Spirit, he may be able to serve God acceptably in the midst of a hostile world.

In speaking of salvation in this way we must not limit it to salvation from going to hell. It is salvation from every form of power that the enemy can bring against us. Those who are saved are those who are the subjects of the sovereign call of God, and who are connected, according to His purpose, with Zion, that is, with Christ risen.

Salvation

There are many aspects of salvation. In Matthew 1:21 we read of Jesus coming to save His people from their sins; and in Luke 1:71 Zacharias spoke of Jesus coming “that we might be saved from our enemies and from the hand of all that hate us.” The death of Christ has saved us from the consequences of our guilt, from the power of sin, from the power of Satan, and from the fear of death. Soon, at the coming of the Lord, we shall be saved from the judgment that will overtake a world that knows not, and desires not, God and His Christ, a salvation ready to be revealed in the last time (1 Peter 1:5).

The gospel then is the power of God unto salvation, because in the cross of Christ the foundation was laid in righteousness for its accomplishment, according to the eternal purpose and grace of God, to give life and righteousness in Christ Jesus to every one that believeth. We have therefore, by the power of God in the gospel, deliverance from the wrath to come, remission of sins, present possession of eternal life, justification by the blood of Christ, peace with God, sonship, the gift of the Holy Ghost, hope of glory and much more. As the Father has made us fit for sharing the portion of the saints in light, we must wait for God's Son from heaven, for then we shall know the full power of God to us in this great salvation. Our hope then is glory. We do not hope for righteousness, for, as we have seen, the gospel reveals that Christ is our righteousness; but we hope for that to which righteousness established in the accomplished work of Jesus entitles us, even glory. "We, through the Spirit, wait for the hope of righteousness by faith." (Gal. 5:5.) "We look for the Saviour who shall change this body of humiliation, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself." (Phil. 3:20-21.) Then "salvation" will be fully consummated; and in this sense we can say, "Now is our salvation nearer [not surer] than when we believed;" because, as time rolls on, it hastens the blissful period of our Lord's return. Well has an apostle called it, "this great salvation." It will not then be only salvation from the guilt and dominion of sin, the salvation of the soul, and deliverance from the wrath to come; but salvation from this old creation and its belongings, from a body of frailty and infirmity, changed in a moment, and bodily translated into the presence of God and the Lamb for ever. Then, in uncreated light, we shall see His face; then we shall realise fully what we now apprehend so feebly, and sound forth so faintly, that "the gospel is the power of God unto salvation to every one that believeth." H. H. Snell.