Chapter 9: Soteriology
I. General Overview
A. Humanity’s Need for Salvation
Humanity’s sinful condition
- Humans are born in sin and by nature separated from God: Gen 8:21; Ps 51:5; Rom 5:12–19.
- Humans are born hostile to God: Rom 8:7; Col 1:21.
- Humans are spiritually dead and wholly separated from God: Eccl 9:3; Jer 17:9; Rom 5:12; Col 2:13; Eph 2:1–5.
Humanity’s status
- Under God’s wrath: John 3:6; Rom 1:18–20; Eph 2:3.
- Under condemnation: John 3:18; Rev 20:15.
- Lost: Luke 15; 19:10; Matt 10:6; Isa 53:6.
- In debt: Gen 2:17; Luke 11:44; Rom 6:23.
- Under Satan’s power: John 8:44–45; 1 John 3:8.
- Powerless and unwilling to seek truth and goodness: Ps 10:4; 14:3; Rom 3:11; Eccl 7:20; Isa 64:6.
God’s holiness
Isa 6:3; 5:16; 57:15; Hab 1:13; Lev 11:44–45; 1 Pet 1:15–16.
B. The Foundation of Salvation
God’s grace: Hos 1:7; Eph 2:2–4, 8–9; Rom 3:24; Titus 3:4–5.
God’s love: John 3:16; 15:13; Rom 5:8; 1 John 4:7.
God’s sovereignty: John 1:13; Rom 8:29–39; Eph 1:4–5; Jas 3:18.
Human unworthiness: Isa 64:6; Ps 143:2; Col 3:13; Jer 17:9; Rom 8:7–8; Ps 51:5; Matt 23.
C. The Provision of Salvation
Jesus Christ’s substitutionary death on the cross.
Christ’s death was a real, bodily death: Mark 15:27; John 19:33–34.
Christ’s death was substitutionary: Matt 1:21; Rom 5:6–8; Gal 3:13; 1 Cor 15:3; 1 Pet 2:24.
Christ’s death paid sin’s penalty: Rom 4:25; Heb 9:12; 1 John 2:2; 5.
D. The Benefits of Salvation
No longer sinners but saints — 1 Cor 1:2.
No longer slaves of sin, Satan, and the world, but slaves of Christ and righteousness — Rom 6:11–14.
No longer condemned, but justified by God — Rom 4:25; 5:1.
No longer dead, but alive to God forever — Col 2:13; Rom 6:11; Eph 2:1–5.
No longer ruined, but newly created — 2 Cor 5:17.
No longer God’s enemies, but His children and friends — John 15:13–15.
No longer lonely and helpless, but under the power and covering of the Holy Spirit — John 14:16–17; Rom 5:6; Eph 3:16.
E. Concepts of Salvation
Evangelical theology: salvation is the change of status from sinner to child of God.
Roman Catholic theology: salvation is God’s grace received through the (Roman Catholic) Church.
Secular theology: salvation is separation from God, establishing the self, and integration into society.
Existential theology: salvation is a changed view of life, existence, and behavior.
Liberation theology: salvation is release from social, economic, and political oppression.
II. Election
A. Types of Election
Individuals for service — Moses (Num 16:5–7); Aaron (Ps 105:26); Saul (1 Sam 10:24); Solomon (1 Chr 28:4–6); Jeremiah (Jer 1:10); the Levites (Deut 18:15); the Twelve Apostles (John 6:70).
Corporate election — Israel (Ex 20:2; Deut 7:6–8; Isa 49:18); the Church (Matt 21:43; 1 Pet 2:9).
Individuals for salvation — John 6:37; Eph 1:4–5, etc.
B. Overview of Election
Definition:
In His eternal plan, according to His absolute sovereignty and good pleasure, God chooses some individuals to receive His salvation, entirely apart from their personal character or deeds.
The fact of election
Old Testament: Gen 50:20; Deut 4:37; 7:6–8; Ps 33:12; 65:4; Isa 14:24, 27; 46:10–11; Hag 2:23.
Gospels: Matt 22:14; Mark 13:20; John 6:37, 44–45, 65; 10:27–29; 17:2–12.
Acts: 13:17, 48.
Epistles: Eph 1:3–11; Rom 8:28–30, 33; 9:9–24; 11:5–7; 16:13; 1 Cor 1:21–30; 2 Thess 2:13–14; 2 Tim 1:9; Jas 2:5; 1 Pet 2:9; 2 Pet 1:10.
Revelation: 13:8; 17:8; 17:14.
C. Predestination
Definition: God’s sovereign action by which He determines beforehand the eternal destiny of the elect.
Relation to election:
Inseparable yet distinct. Predestination includes God’s plan for the elect, such as:
— Adoption through Christ (Eph 1:5);
— Conformity to Christ (Rom 8:29);
— To the praise of His glory (Eph 1:11–12).
D. Basis of Election
Arminian — Conditional Election:
Election is based on God’s foresight of human faith; He foreknows who will believe in Christ and elects them accordingly.
Calvinist — Unconditional Election:
Election is based on God’s own foreknowledge (foreloving), absolute sovereignty, good pleasure, and glory. God fully knows the saved individual before birth.
E. Calvinist–Arminian Theological Debate
Arminian
- Scripture teaches Christ died for all: 1 John 2:2; 1 Tim 2:6.
- Scripture contains many calls to turn, repent, and believe: Isa 31:6; Acts 3:19; Matt 3:2; John 6:29.
- God’s fairness implies human free will and the capacity to receive grace.
- This view motivates evangelism.
Calvinist
- The New Testament usage of “foreknowledge.”
- Salvation is God’s gift from start to finish: Rom 6:23; Eph 2:8–10.
- The Father gives the saved to the Son; the Father draws people: John 6:37, 44.
- God chose Jacob rather than Esau before they were born or had done anything: Rom 9:10–16.
III. Christ’s Substitutionary Atonement
A. Reasons for Atonement
God’s good pleasure: Col 1:19–20; Gal 1:4; Isa 53:10; Luke 2:14.
God’s love: John 3:16; 15:13; 1 John 4:9–10.
God’s justice: Rom 3:24–26.
B. Necessity of Atonement
Texts: Luke 24:25–26; 24:44–47; Rom 3:23–26; Heb 2:17; 9:24–26; 10:4.
C. Completeness of Atonement
Texts: Rom 5:19–21; 8:1; Gal 4:4–5; Eph 2:4–5; Heb 1:3; 5:9; 9:12, 25–28; 10:14.
D. Centrality of Atonement
Christ’s redemption is the core of the whole Bible. The passion accounts occupy roughly: Matthew 33%; Mark 37%; Luke 25%; John 42%, with extensive OT and NT prophecy regarding Christ’s suffering.
E. Substitutionary Atonement in the Old Testament
Individual: Lev 1:4; 4:20; 7:7.
National: Lev 16:20–22; 17:11.
The promised Messiah’s atonement: Isa 53.
F. Substitutionary Atonement in the New Testament
Texts: John 1:29; 2 Cor 5:21; Heb 9:28; Gal 3:13; 1 Pet 2:24.
IV. The Efficacy of Christ’s Atonement
A. Propitiation
Definition: Christ’s substitutionary death on the cross fully satisfies God’s righteous demands against sinners; because of Christ’s work, God’s justice is satisfied; united with Christ, believers are fully accepted and spared God’s wrath.
Texts: Rom 3:25; Heb 2:17; 1 John 2:2; 4:10.
Necessity of propitiation
- Human sin: Rom 1:18–3:20; 5:12; 6:23.
- God’s holiness and justice: Rom 3:25–26; Ps 145:17.
- God’s wrath: Ex 32:10; Job 21:20; Ezek 24:13; Mark 3:29; Luke 3:7; 21:23; John 3:36; Eph 2:3; Rev 6–20.
Results of propitiation
- The conflict between God’s righteousness, love, holiness, and human sin is resolved.
- God grants His righteousness.
- God bestows grace on sinners.
B. Redemption
Definition: Christ’s substitutionary death paid in full the ransom price for sin, freeing believers from its bondage to belong wholly to God.
The ransom price
- Christ Himself: 1 Tim 2:6; Titus 2:14.
- Christ’s life: Matt 20:28; Mark 10:45.
- Death: Heb 9:15.
- Christ’s blood: Acts 20:28; Eph 1:7; Heb 9:12; 1 Pet 1:18–19; Rev 1:5; 5:9.
From what are sinners redeemed?
Evil: Titus 2:14; defilement: Heb 9:12–14; guilt: Eph 1:7; condemnation: Rom 3:24; eternal death: Gal 3:13; the Law: Gal 4:5; Heb 9:15; aimless living: 1 Pet 1:18–19.
What do the redeemed obtain?
Holiness: Titus 2:14; Eph 5:26; victory over Satan: Col 2:14–15; Heb 2:14–15; glory: Rom 8:23, 29–30; Eph 1:13–14.
C. Reconciliation
Definition: Because of Christ’s death on the cross, sinners are brought back to God, restoring spiritual fellowship and a harmonious relationship. Rom 5:10–11; 11:15; 1 Cor 7:11; 2 Cor 5:18–20.
Results of reconciliation
- Union with Christ.
- A new standing before God.
- Forgiveness of sins.
- Because believers live in Christ, progressive sanctification becomes possible in practice.
- The believer’s final sanctification (glorification) is certain.
V. Erroneous Theories of the Atonement
A. Ransom to Satan Theory
Holds that Christ’s death was a ransom paid to Satan to release sinners; since Christ is stronger, He rose and defeated Satan (Origen, Augustine).
While humans are slaves of sin (Rom 6:17) and Christ gave His life as a ransom for many (Mark 10:45), nevertheless:
- The debtor is God, not Satan (Matt 6:12).
- Sin offends a holy God, not Satan.
- This contradicts Scripture’s teaching that Christ’s death is a propitiation offered to God.
- It unduly exalts Satan’s power.
- The cross is God’s judgment on Satan, not payment to him.
B. Recapitulation Theory
Christ’s life and death recapitulate humanity’s stages—innocence, fall, punishment, resurrection—so His obedience reverses Adam’s disobedience and grants eternal life to those united to Him by faith (Irenaeus).
Positive: those who believe receive eternal life. But:
- Christ was sinless.
- Christ died for all people’s sins, not merely Adam’s.
- It contradicts Rom 5:12–21.
C. Commercial (Satisfaction) Theory
Human sin robbed God of His honor; to reconcile, God must either punish sinners or be satisfied; He chose to send His Son to satisfy; Christ received a reward and passes it to sinners—pardon and eternal life (Anselm).
It partially acknowledges divine holiness/justice, humanity’s falling short, and substitution; however:
- Sin is more than dishonor.
- It neglects the penal aspect of atonement.
- It aligns with Roman Catholic penance.
- It overemphasizes Christ’s death (as compensation) but neglects the obedience/significance of His life.
- It ignores redemption, reconciliation, propitiation, narrowing grace.
- It mentions only external transfer of merit, not the means (faith, union with Christ).
D. Moral Influence Theory
Christ’s death was not necessary for atonement; rather, it displays God’s love to move sinners to repentance (Abelard).
God is love and desires all to repent, and the cross has moral influence; however:
- It renders atonement unnecessary.
- It strips the cross of its core meaning.
- It ignores God’s holiness/justice and the penal/propitiatory nature of the cross.
- It ignores original sin.
- It denies substitution.
- It cannot explain salvation before the Incarnation.
- It tends toward salvation by morality/works.
E. Example (Martyr) Theory
Christ’s death is not atonement but merely an example of obedience to inspire imitation (Socinus).
Christ is our example, but:
- The example is His attitude toward death, not death as mere example (1 Pet 2:21).
- It denies human sin and guilt, and thus the need for atonement.
- It ignores substitution.
- It sidesteps God’s holiness, justice, and righteousness.
- It stems from the Adoptionist heresy.
- It cannot explain salvation before Christ’s resurrection.
- It inherits Pelagian works-righteousness error.
F. Governmental Theory
Sin violates God’s law; Christ’s death shows that God punishes sin to uphold moral government (Grotius).
Positives: upholds God’s justice/holiness and that sin has consequences; however:
- Christ’s death actually paid sin’s price (2 Cor 5:21; Heb 9:12).
- It leaves people unsure that atonement is finished.
- If forgiveness can occur without penalty, Christ’s death is unnecessary.
- It fails to account for salvation before Christ and for God’s governance.
G. Accident Theory
Christ’s death was an unfortunate accident.
This contradicts many Scriptures: Matt 16:21; 17:22; 20:17–19; 26:1–5; Isa 53; Ps 22; Acts 2:23.
VI. The Correct Meaning of Atonement
A. Substitution
Christ’s death is vicarious—He died in the sinner’s place.
2 Cor 5:21; 1 Pet 2:24; Heb 9:28; Matt 20:28; Gal 3:13; 1 Tim 2:6; 1 Pet 3:18.
B. Redemption
Christ’s death on the cross paid in full the ransom for sin, freeing believers from bondage to belong wholly to God (“redemption” = buy back).
1 Tim 2:6; Titus 2:14; Mark 10:45; Heb 9:15; Acts 20:28; Eph 1:7; Heb 9:12; 1 Pet 1:18–19; Rev 1:5; 5:9.
C. Reconciliation
By Christ’s death on the cross, sinners are brought back to God, restoring spiritual fellowship and harmony.
Rom 5:10–11; 11:15; 1 Cor 7:11; 2 Cor 5:18–20.
D. Propitiation
Christ’s substitutionary death fully satisfies God’s righteous demands against sinners; through Christ’s work, God’s justice is satisfied; united with Christ, believers are fully accepted and freed from wrath.
Luke 18:13; Rom 3:25; Heb 2:17; 1 John 2:2; 4:10.
E. Forgiveness
Forgiveness is a legal act of God whereby He removes the charge against the sinner, because those sins have been satisfied or taken away.
Col 2:13; 1 John 1:9.
F. Justification
God declares the sinner who believes in Jesus Christ to be righteous. Forgiveness is the negative (removal) aspect; justification is the positive (bestowal) aspect.
Acts 13:39; Rom 3:24; 4:6–7; 5:9–11; 2 Cor 5:19.
VII. The Extent of the Atonement
A. Universalism
Christ died for everyone; therefore all are ultimately saved and there is no eternal punishment.
This view contradicts Scripture: Dan 12:2; Matt 18:8; 25:41–46; John 3:36; Rev 20:10–15.
B. Universalistic Evangelism
Christ has completely removed the sins of the world; the believer is saved; the unbeliever is eternally punished because of unbelief (John 3:18, 36).
Errors:
- Sin still exists before Christ’s return and will increase (2 Tim 3:1–5).
- Scripture repeatedly emphasizes judgment according to deeds: Matt 11:20–24; Luke 12:41–48; Rom 2:6; Rev 20:12–13.
C. Limited Atonement
Christ’s death is effective only for the elect.
Matt 1:21; John 10:11; 15:13; Acts 20:28; Rom 5:8; 8:32; Eph 5:25; 1 John 3:16.
D. Unlimited Atonement
Christ died for every person, but His death is effective only for those who believe the gospel.
John 1:29; 3:16; 4:42; Rom 5:6–8; 1 Tim 1:15; 2:6; Heb 2:9; Titus 2:11; Rev 22:17.
VIII. Common Grace and Special Grace
A. Common Grace
God’s kindness and favor extend to all people.
God’s general blessings to humanity
“He causes His sun to rise on the evil and the good and sends rain on the righteous and the unrighteous.” (Matt 5:45)
“Yet He did not leave Himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; He provides you with plenty of food and fills your hearts with joy.” (Acts 14:17)
“The LORD is good to all; His compassion is over all He has made… The eyes of all look to You, and You give them their food at the proper time. You open Your hand and satisfy the desires of every living thing.” (Ps 145:9, 15–16)
God’s restraint of sin
- God’s direct action: Gen 31:7; Job 1:12; 2:6.
- Through the Holy Spirit: Gen 6:3; 2 Thess 2:6–7.
- Through prophets: Isa 1:16–20.
- Through government: Rom 13:1–4.
- The Spirit convicts of sin: John 16:8–11.
God’s universal call to salvation
“Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other.” (Isa 45:22)
“Come to Me, all you who are weary and burdened, and I will give you rest.” (Matt 11:28)
“Go into all the world and preach the gospel to all creation.” (Mark 16:15)
“Let anyone who is thirsty come to Me and drink.” (John 7:37)
Acts 1:8; 17:30; 26:16–23; Rom 1:20; 10:8–13; Rev 22:17.
B. Special (Efficacious) Grace
Efficacious grace is God’s immediate action that makes a person willing and able to believe and receive Jesus Christ.
What efficacious grace entails
- Given only to the elect: 1 Cor 1:24–28; Rom 1:6–7.
- Always effective and irresistible: 1 Cor 1:23–24.
- Does not violate human will.
- Rooted in the Father’s purpose: John 6:44.
- A work of the Holy Spirit: John 16:8–11; Titus 3:5.
- Comes through God’s Word: Rom 10:17; Heb 4:12; 1 Pet 1:23.
- Is personal: Rom 8:28–30; 9:11–13.
- Predestined before creation: Eph 1:4.
Why efficacious grace is necessary
- The sinner is spiritually dead: Eph 2:1–5; Isa 64:6; Luke 19:10; Rom 8:7.
- God initiates efficacious grace: John 6:37, 44, 65; 17:2–3.
- Its efficacy rests on God’s faithfulness and the certainty of election: Rom 8:29–30.
- Its fairness requires the human response of faith: John 3:16.
IX. Regeneration
Regeneration is the supernatural work by which God, through the Holy Spirit, instantaneously imparts eternal spiritual life to the spiritually dead sinner.
A. Regeneration is the Work of the Triune God
(The Holy Spirit is the agent of regeneration.)
The Father: John 1:13; Eph 2:4–5; Col 2:13; Jas 1:17–18; 1 Pet 1:3.
The Son: John 5:21, 25; 10:10, 28; 1 John 5:12.
The Holy Spirit: Titus 3:5; John 3:5–6; 6:63; 2 Cor 3:6.
B. Results of Regeneration
A new creation: 2 Cor 5:17; Gal 6:15; Eph 4:24.
New relationships
- With God: children of God — John 1:12–13.
- With the Kingdom: citizens of God’s kingdom — John 3:3–5.
- With the world: overcoming the world — 1 John 5:3–4.
- With Satan: assurance of victory — 1 John 5:18.
- With the Church: brotherly love — 1 Pet 1:22–23; 1 John 4:7.
- With sin: no longer slaves of sin — Rom 6:6, 17–19.
New experiences and capacities:
Gal 1:23; Eph 2:10; Titus 3:3–8; 1 Cor 2:14–16; Rom 8:15–17; 1 John 2:29; 3:9; 4:7; 5:1–4, 18; Gal 5:22–23.
Eternal salvation: John 3:16; 5:24; 6:37, 39–40, 44–45; 10:28–29; Rom 8:28–39; Phil 1:6; Titus 3:4–7; 1 Pet 1:3–5.
C. Regeneration of Old Testament Saints
Noah, Abraham, Moses, David, etc.: Heb 11; Matt 17:1–8.
Pre-church saints regenerated: Matt 9:1–8; John 4:14; 8:1–11.
X. Sanctification
Sanctification is God’s ongoing work in His children, progressively separating believers from sin so that they finally bear the image of Jesus Christ and live lives that please God.
A. Sanctification is the Work of the Triune God
The Father: John 17:17; 1 Thess 5:23; Heb 12:10.
The Son: 1 Cor 1:2; Eph 5:26–27; Heb 2:11.
The Spirit: 1 Cor 6:11; 1 Pet 1:2; Jude 19–20.
B. Comparison: Justification and Sanctification
- Justification concerns legal standing before God; sanctification concerns inward condition.
- Justification removes guilt; sanctification removes pollution.
- Justification is once-for-all at conversion; sanctification begins at conversion and continues lifelong.
- Justification is entirely God’s work without human participation; sanctification requires human responsibility and participation.
- Justification is complete at the moment of salvation; sanctification is incomplete in this life until Christ returns.
- Justification is equal for all believers; sanctification varies in degree among believers.
C. Stages of Sanctification
Pre-temporal (planned) sanctification — God, in His eternal purpose, set apart some for Himself before they were formed (Jer 1:5).
Preparatory sanctification — The Spirit sets apart some of the unsaved to bring them to faith in the gospel (2 Thess 2:13).
Positional sanctification — At conversion the Spirit places a person into Christ’s body, separating him from sin and the world to serve God (1 Cor 1:2; 1:30; 6:11, 19; Rom 6:1–14).
Progressive (experiential) sanctification — From regeneration onward, by the Spirit’s power, the believer continually obeys God’s Word and turns from sin.
Perfect (final) sanctification — glorification — At Christ’s return the believer’s body is transformed into a glorious body; all sin is removed; the believer truly bears Christ’s image (Rom 8:29–30; 2 Cor 3:18; Phil 3:20–21; 1 John 3:2–3).