Questions About Salvation Por arte de portada

Questions About Salvation

De: Keith Muoki
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  • Resumen

  • Salvation is deliverance from danger or suffering. To save is to deliver or protect. The word carries the idea of victory, health, or preservation. Sometimes, the Bible uses the words saved or salvation to refer to temporal, physical deliverance, such as Paul’s deliverance from prison (Philippians 1:19). More often, the word “salvation” concerns an eternal, spiritual deliverance. When Paul told the Philippian jailer what he must do to be saved, he was referring to the jailer’s eternal destiny (Acts 16:30-31). Jesus equated being saved with entering the kingdom of God (Matthew 19:24-25). What are we saved from? In the Christian doctrine of salvation, we are saved from “wrath,” that is, from God’s judgment of sin (Romans 5:9; 1 Thessalonians 5:9). Our sin has separated us from God, and the consequence of sin is death (Romans 6:23). Biblical salvation refers to our deliverance from the consequence of sin and therefore involves the removal of sin. Who does the saving? Only God can remove sin and deliver us from sin’s penalty (2 Timothy 1:9; Titus 3:5). How does God save? In the Christian doctrine of salvation, God has rescued us through Christ (John 3:17). Specifically, it was Jesus’ death on the cross and subsequent resurrection that achieved our salvation (Romans 5:10; Ephesians 1:7). Scripture is clear that salvation is the gracious, undeserved gift of God (Ephesians 2:5, 8) and is only available through faith in Jesus Christ (Acts 4:12). How do we receive salvation? We are saved by faith. First, we must hear the gospel—the good news of Jesus’ death and resurrection (Ephesians 1:13). Then, we must believe—fully trust the Lord Jesus (Romans 1:16). This involves repentance, a changing of mind about sin and Christ (Acts 3:19), and calling on the name of the Lord (Romans 10:9-10, 13). A definition of the Christian doctrine of salvation would be “The deliverance, by the grace of God, from eternal punishment for sin which is granted to those who accept by faith God’s conditions of repentance and faith in the Lord Jesus.” Salvation is available in Jesus alone (John 14:6; Acts 4:12) and is dependent on God alone for provision, assurance, and security. The first time Jesus predicted His death is detailed in Matthew 16:21–23, Mark 8:31–32, and Luke 9:21–22. Jesus had just fed the multitudes, and He said that the “Son of Man must suffer many things” (Mark 8:31); be rejected by the elders, chief priests, and scribes; be killed; and be raised again. Peter then rashly began to rebuke Jesus, and Christ responded, “Get behind me, Satan!” (Matthew 16:33; Mark 8:33). Jesus knew that His death must happen. It was necessary in God’s plan to save the world. Jesus predicted His death a second time in Matthew 17:22–23, Mark 9:30–32, and Luke 9:43–45. This occurred shortly after the Transfiguration, when Peter, James, and John saw Christ in His heavenly glory. Perhaps this was the reason the disciples were so confused by Jesus telling them He was going to die. At this point, they believed His kingdom was just around the corner. Despite their lack of understanding, they were “afraid to ask” for clarification (Mark 9:32; Luke 9:45). Matthew 20:17–19, Mark 10:32–34, and Luke 18:31–34 describe the third time Jesus predicted His death. He spoke to His disciples as they were heading up toward Jerusalem for Passover, and He told them how He would be mocked, scourged, crucified, and then rise again. On this occasion also, the disciples did not understand Jesus’ saying because the meaning was hidden from them. They would soon learn what Jesus meant in the events of Good Friday and following. The Gospel of John gives a few more predictions of Jesus’s death, but they are slightly more subtle. For instance, when Mary anointed Jesus with the costly perfume, and Judas asked if she should have sold it for the poor, Christ said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not...
    Copyright Keith Muoki
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Episodios
  • Why are all of our righteous acts considered filthy rags?

    Why are all of our righteous acts considered filthy rags?
    Oct 12 2021
    “All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away” (Isaiah 64:6). This passage is often used as a proof text to condemn all our acts of goodness as nothing more than “filthy rags” in the eyes of God. The context of this passage is referring specifically to the Israelites in Isaiah’s time (760—670 B.C.) who had strayed from God. Isaiah was writing concerning his nation and their hypocrisy. Yet he includes himself in the description, saying “we” and “our.” Isaiah was redeemed and set apart as a prophet of God, yet he saw himself as part of a group that was utterly sinful. The doctrine of total depravity is taught clearly elsewhere in Scripture (e.g., Ephesians 2:1–5), and the illustration of Isaiah 64:6 could rightly be applied to the whole world, especially given Isaiah's inclusion of himself in the description. The term “filthy rags” is quite strong. The word filthy is a translation of the Hebrew word iddah, which literally means “the bodily fluids from a woman’s menstrual cycle.” The word rags is a translation of begged, meaning “a rag or garment.” Therefore, these “righteous acts” are considered by God as repugnant as a soiled feminine hygiene product. As Isaiah wrote this, the Israelites had been the recipients of numerous miraculous blessings from God. Yet they had turned their backs on Him by worshiping false gods (Isaiah 42:17), making sacrifices and burning incense on strange altars (Isaiah 65:3–5). Isaiah had even called Jerusalem a harlot and compared it to Sodom (Isaiah 3:9). These people had an illusion of their own self-righteousness. Yet God did not esteem their acts of righteousness as anything but “polluted garments” or “filthy rags.” Their apostasy, or falling away from the law of God, had rendered their righteous works totally unclean. “Like the wind, [their] sins were sweeping them away” (Isaiah 64:6). Martin Luther said, “The most damnable and pernicious heresy that has ever plagued the mind of man is that somehow he can make himself good enough to deserve to live forever with an all-holy God.” Though self-righteousness is condemned throughout the Bible (Ezekiel 33:13; Romans 3:27; Titus 3:5), we are, in fact, commanded to do good works. Paul explained that we cannot do anything to save ourselves, but our salvation comes only as a result of God’s grace (Ephesians 2:8–9). Then he proclaimed that “we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10; see also 2 Corinthians 3:5). Our salvation is not the result of any of our efforts, abilities, intelligent choices, personal characteristics, or acts of service we may perform. However, as believers, we are “created in Christ Jesus for good works”—to help and serve others. While there is nothing we can do to earn our salvation, God’s intention is that our salvation will result in acts of service. We are saved not merely for our own benefit but to serve Christ and build up the church (Ephesians 4:12). This reconciles the seeming conflict between faith and works. Our righteous acts do not produce salvation but are, in fact, evidence of our salvation (James 1:22; 2:14–26). In the end, we must recognize that even our righteous acts come as a result of God within us, not of ourselves. On our own, our “righteousness” is simply self-righteousness, and vain, hypocritical religion produces nothing more than “filthy rags.” www.keithmuoki.com
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    10 m
  • What does it mean to receive Jesus Christ?

    What does it mean to receive Jesus Christ?
    Aug 19 2021
    Many terms used in Christianity can be confusing to new believers or those seeking to know more about Jesus. One such phrase recurs often: “Receive Jesus Christ as your Savior.” What exactly does it mean to “receive” Jesus? Since Jesus lived, died, and rose again over two thousand years ago, how can we “receive” Him now? John 1:11–12 speaks of receiving Jesus and defines the term: “He [Jesus] came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.” John equates “receiving” Jesus with “believing” in Him, which results in one’s becoming a child of God. So, receiving Jesus has to do with faith. We trust who Jesus is and what He has done on our behalf. When we “receive” a package, we take it to ourselves. When a running back “receives” the football, he pulls it to himself and clings to it. When we “receive” Jesus, we take Him to ourselves and cling to the truth about Him. To receive Jesus as our Savior means we look to Him and Him alone as the One who forgives our sin, mends our relationship with God, and provides us entrance to heaven. To reject Him as Savior means we either don’t believe we need salvation or are looking to another deliverer. Scripture is plain, however, that “salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). To receive Jesus as our Lord means we let go of the lesser gods we have built our lives around. We may know the facts about Jesus as detailed in the Bible—we can even acknowledge the truth of those facts—without being a part of God’s family. We cannot receive Jesus as Lord without displacing the idols in our lives—idols such as power, popularity, wealth, or comfort that we trust to provide us with purpose and strength. Jesus described the need to follow Him wholeheartedly in Luke 9:23: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.” When Jesus visited His hometown of Nazareth, the people there did not believe He was anything other than the son of Mary and Joseph (Matthew 13:54–58; see also John 6:41–42). They accepted Him as a local carpenter but rejected Him as the promised Messiah. Many people today do a similar thing. They accept Jesus as a good moral teacher, a role model, or even a prophet who can teach us about God. But they stop short of receiving Him as their personal Lord and Savior. They do not commit their faith to Him. Receiving Jesus is a matter of one’s eternal destiny: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (John 3:16–18). To receive Jesus means we acknowledge that He is who He said He is (1 John 5:10; Matthew 27:43; John 20:31). He is the Son of God who took on human form (Philippians 2:6–8), was born of a virgin (Luke 1:26–38), lived a perfect life (Hebrews 4:15), and accomplished in full God’s plan to rescue mankind from sin (Matthew 1:18; 1 Peter 1:20; John 19:30; 2 Corinthians 5:18–21). To receive Jesus is to trust that His sacrifice on the cross completely paid for our sin and to believe that God raised Him from the dead (1 Corinthians 15:3–5, 20; 2 Timothy 2:8). To receive Jesus is to recognize that we are sinners separated from a holy God (Romans 3:23; 6:23; Ephesians 2:1–3). To receive Jesus is to call out to Him in faith, trusting that only His blood can cleanse us from sin and restore us to a right relationship with God (Ephesians 2:4–10; 1 John 1:7; Hebrews 10:19–22). Those who receive Jesus by faith are given “the right to become children of God—children born not of...
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    48 m
  • What is the biblical understanding of faith vs. works?

    What is the biblical understanding of faith vs. works?
    Jul 22 2021
    The faith vs. works debate often comes up in discussions of salvation. There are many who say that a person is saved based on some mixture of faith and works. Biblical Christianity teaches salvation by faith in Jesus Christ, apart from any works we do. Perhaps the best place to start is to clearly define faith and works: What is faith? Hebrews 11:1 sets out the definition: “Faith is confidence in what we hope for and assurance about what we do not see.” Faith is that which assures us that our hope is reality, even though we cannot yet see it. If we have faith, we are convinced that what we believe is real, true, and reliable. The biblical object of faith is the person and work of Jesus Christ. True faith has always been the identifying mark of the people of God. What are works? Work is a person’s actions or deeds. Work is that which we perform for some kind of reward. We work at our jobs and expect to receive a paycheck for it. Even working on a voluntary basis has its own reward—praise from others, a feeling of good will, etc. In the context of salvation, works refers to good deeds we do, especially religious or charitable acts or the observance of the Old Testament law. In the faith vs. works debate, the two sides maintain that either we are saved by faith (and faith alone), or we are saved by works (or, more commonly, works added to faith). Which side is correct? What is the biblical relationship between faith and works? • Works are required for salvation—but Scripture is clear that those works are Christ’s, not ours. Jesus fulfilled the law (Matthew 5:17). In fact, “the law was our guardian until Christ came that we might be justified by faith” (Galatians 3:24). Jesus’ sacrifice on the cross reconciled us to God (Romans 5:10), and as He died, Jesus proclaimed that the work was finished (John 19:30). Now we are invited to enter into God’s rest by faith: “Anyone who enters God’s rest also rests from their works” (Hebrews 4:10). • Our works do nothing to earn or maintain salvation. It was the once-for-all sacrifice of Christ that justifies sinners (Romans 3:24). “Know that a person is not justified by the works of the law, . . . because by the works of the law no one will be justified” (Galatians 2:16). We begin by faith, and we continue in faith: “Did you receive the Spirit by the works of the law, or by believing what you heard? Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?” (Galatians 3:2–3). • Salvation is by grace, which precludes works. Grace is, by definition, unearned, and Scripture makes it clear that God’s grace in salvation destroys the argument for human effort: “If by grace, then it cannot be based on works; if it were, grace would no longer be grace” (Romans 11:6). “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9). • God’s requirement for salvation is faith in His Son. One of the grand themes of the Bible is that we are justified, or declared righteous, by faith (Genesis 15:6). Faith is the only means of making sinful human beings able to stand before a holy God. No amount of law-keeping or good works can accomplish it (Titus 3:5). If our works could save us, then Christ died for nothing (Galatians 2:21). • Works are the product of faith. Those who have true faith in Jesus Christ will be “eager to do what is good” (Titus 2:14). John the Baptist called for “fruit in keeping with repentance” (Matthew 3:8). The book of James emphasizes the nature of true saving faith as that which results in good works: “Faith by itself, if it is not accompanied by action, is dead” and “As the body without the spirit is dead, so faith without deeds is dead” (James 2:17, 26). Grace through faith saves, and that faith is manifest in works. If someone claims to have faith yet exhibits no good works, his or her faith is “dead,” or nonexistent....
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    11 m
Ministerio y Evangelismo Espiritualidad
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