The Word of God reveals God's salvation in three aspects. These aspects are
deliverance from the penalty of sin, deliverance from the power and influence of sin
and deliverance from the very presence of sin (II Cor 1:10).
Having considered the first aspect, deliverance from the penalty of sin, our attention
is now directed to the second aspect, the believer's deliverance from the power and
influence of sin in the daily life. In this lesson, we will study Christ as the
Saviour of the world and Christ as the Saviour of the body.
The first expression occurs in I John 4:14, "And we have seen and do testify that the
Father sent the Son to be the saviour of the world." The second occurs in Ephesians
5:23, "For the husband is the head of the wife, even as Christ is the head of the
church: and he is the saviour of the body."
The world and the body are not equal terms. Never-the-less, Christ is spoken of as the
saviour of both. The world stands related to unbelievers, those for whom Christ came
the first time to save by means of His death.
In John 3:16 we read, "For God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him should not perish, but have everlasting life." In John
16:8, 9 we read, "And when he is come, he will reprove the world of sin . . . .
because they believe not on me."
This world of unbelievers was the object of God's love to the extent that He sent His
Son into the world to die on behalf of sinners. When Christ came the first time He
said, " . . . . my Father giveth you the true bread from heaven. For the bread of God
is he which cometh down from heaven, and giveth life unto the world . . . . I am that
bread of life . . . . This is the bread which cometh down from heaven, that a man may
eat thereof, and not die. I am the living bread which came down from heaven: if any
man eat of this bread, he shall live for ever: and the bread that I will give is my
flesh, which I will give for the life of the world" (Jn 6:32, 33, 48, 50, 51).
This promised Messiah had a harbinger, one of whom it was prophesied, "Behold, I will
send my messenger, and he shall prepare the way before me . . . ." (Mal 3:1), which
words are quoted and applied to John the Baptist (Mt 11:10). John wrote of him, "The
same came for a witness, to bear witness of the Light, that all men through him might
believe . . . .."
"John bare witness of him, and cried, saying, This was he of whom I spake, He that
cometh after me is preferred before me: for he was before me (Jn 1:7, 15)." The
harbinger said, " . . . . there standeth one among you, whom ye know not . . . . And I
knew him not: but he that sent me to baptize with water, the same said unto me, Upon
whom thou shalt see the Spirit descending, and remaining on him, the same is he . . .
. (Jn 1:26, 33).
When that phenomenon occurred in Matthew 3:16, 17, John testified, "And I saw, and
bare record that this is the Son of God" (Jn 1:34). And, "the next day John seeth
Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of
the world."
Christ did not come into the world the first time to save the righteous, or the
morally worthy. He gave His life for: ". . . . the world . . . . unbelievers . . . .
they that are sick . . . . lost . . . . without strength . . . . the ungodly . . . .
yet sinners . . . . enemies . . . . dead in trespasses and sins . . . . by nature the
children of wrath . . . . having no hope, and without God in the world . . . . far off
. . . . alienated from the life of God . . . ." (Jn 3:16; 16:8-19; Mk 2:17; Lk 19:10;
Rm 5:6, 8, 10; Eph 2:1, 3, 12, 13; 4:18).
And, apart from His coming into the world the first time and offering Himself, ". . .
. without blemish and without spot . . . . the just," He came for (on behalf of {His
part} providing a substitutionary act) for the unjust (our part) (I Pet 1:19; 3:18).
Without which the primary aspect of salvation could not be offered.
Thank God it was offered to all men without distinction. May God give each of us, His
children, the burning desire to make it known as the gift of God, and tell all men
that Jesus is the Christ, the Son of God; and that believing ye might have life
through his name (Jn 20:31).
Christ, however, left this earth, and went back to heaven, where He currently
functions as the saviour of the body. This work as Saviour is distinguishable from the
other in the following ways:
In Ephesians 5:23 we quote again, " . . . . Christ is the head of the church: and he
is the saviour of the body." In Hebrews 9:24; 10:21-22, "For Christ is not entered
into the holy places made with hands, which are the figures of the true; but into
heaven itself, now to appear in the presence of God for us . . . . And having a high
priest over the house of God; Let us . . . ." The words now to appear refer to the
same time frame indicated by the is in the words, " . . . . he is the saviour of the
body." And, the us of Hebrews 9:24, in whose interest He serves, refers to those
within the house of God, a term equalling the body.
These subjects, the body or the house of God are already saved from the penalty of sin
and are addressed on that basis. But, Christ, by His life, offers them an aspect of
deliverance that is from the power of sin.
Therefore, it is not surprising to find the word save associated with the Priesthood
of Christ. Hear Paul, "But this man . . . . hath an unchangeable priesthood. Wherefore
he is able also to save them to the uttermost that come unto God by him, seeing he
ever liveth to make intercession for them" (Heb 7:24, 25).
The salvation of this text is not that ofered alein sinners when Christ came into the
world the first time to die for them so as to satisfy that the justice of a Holy God
demanded as payment for the penalty of sin. It is offered the house of God as the
result of the unchangeable priesthood of Christ who ever liveth to make intercession
for them. That is, the them who can scripturally come unto God by him. Whereas the
lost are invited, "Come unto me . . . .," Christ speaking in Matthew 11:28.
That is always the way the scriptures read when the lost, alien sinner is in view. See
John 5:40; 6:35, 37, 44, 45, 65 as cases in point.
The language of Hebrews 7:25, "come unto God by him," is always the language that
involves the approach of the worshipper, not the alien sinner. See John 14:6; Hebrews
13:15; and I Peter 2:5.
The two comings are different both in purpose and in means. The one is to the Son for
salvation. The second is through the Son to the Father for worship.
Paul said, "For if when we were enemies, we were reconciled to God by the death of his
Son, much more, being reconciled, we shall be saved by his life" (Rm 5:10). From this
text, enemies were reconciled to God in the merits of the death of his Son. But, the
promise we shall be saved by his life is made to those who are reconciled, thus to the
children of God.
The saved by his life of Romans 5:10 points to the ever liveth of Hebrews 7:25. Those
who are now . . . . His friends are of that class who are capable of coming as
worshippers, unto God by him.
Since the words we shall be saved by his life are applicable to those having been
reconciled, then we know the salvation offered is beyond their relationship to God. In
other words, the shall be saved by his life is not in order to become a child of God,
but is applicable in principle to those who are the children of God. Thus, we have in
Romans 5:10 two aspects of salvation:
1. By the deat of Chrsit in order that enemies of God might be reconciled to Him;
2. And, by the life of Christ in order that those who have already been reconciled to
God by the death of Christ might be saved beyond the fact.
The question is: If this secondary aspect of salvation is offered the children of God,
then what is this salvation from?
The answer is: Not from the penalty of sin, but from the power and influence of sin in
the life of the believer in Christ.
We purpose to elaborate on this aspect of deliverance more fully in the next article,
but simply say here: If Christ is an high priest over the house of God, over which He
functions as the saviour of the body, then if one is going to participate in this
work, he must be in the house of God, or the body, or the church.
If a man is lost, he needs to know who Christ is and what Christ offers as the saviour
of the world. If man is saved, he needs to know what Christ is doing on behalf of the
church as the saviour of the body. BD
deliverance from the penalty of sin, deliverance from the power and influence of sin
and deliverance from the very presence of sin (II Cor 1:10).
Having considered the first aspect, deliverance from the penalty of sin, our attention
is now directed to the second aspect, the believer's deliverance from the power and
influence of sin in the daily life. In this lesson, we will study Christ as the
Saviour of the world and Christ as the Saviour of the body.
The first expression occurs in I John 4:14, "And we have seen and do testify that the
Father sent the Son to be the saviour of the world." The second occurs in Ephesians
5:23, "For the husband is the head of the wife, even as Christ is the head of the
church: and he is the saviour of the body."
The world and the body are not equal terms. Never-the-less, Christ is spoken of as the
saviour of both. The world stands related to unbelievers, those for whom Christ came
the first time to save by means of His death.
In John 3:16 we read, "For God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him should not perish, but have everlasting life." In John
16:8, 9 we read, "And when he is come, he will reprove the world of sin . . . .
because they believe not on me."
This world of unbelievers was the object of God's love to the extent that He sent His
Son into the world to die on behalf of sinners. When Christ came the first time He
said, " . . . . my Father giveth you the true bread from heaven. For the bread of God
is he which cometh down from heaven, and giveth life unto the world . . . . I am that
bread of life . . . . This is the bread which cometh down from heaven, that a man may
eat thereof, and not die. I am the living bread which came down from heaven: if any
man eat of this bread, he shall live for ever: and the bread that I will give is my
flesh, which I will give for the life of the world" (Jn 6:32, 33, 48, 50, 51).
This promised Messiah had a harbinger, one of whom it was prophesied, "Behold, I will
send my messenger, and he shall prepare the way before me . . . ." (Mal 3:1), which
words are quoted and applied to John the Baptist (Mt 11:10). John wrote of him, "The
same came for a witness, to bear witness of the Light, that all men through him might
believe . . . .."
"John bare witness of him, and cried, saying, This was he of whom I spake, He that
cometh after me is preferred before me: for he was before me (Jn 1:7, 15)." The
harbinger said, " . . . . there standeth one among you, whom ye know not . . . . And I
knew him not: but he that sent me to baptize with water, the same said unto me, Upon
whom thou shalt see the Spirit descending, and remaining on him, the same is he . . .
. (Jn 1:26, 33).
When that phenomenon occurred in Matthew 3:16, 17, John testified, "And I saw, and
bare record that this is the Son of God" (Jn 1:34). And, "the next day John seeth
Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of
the world."
Christ did not come into the world the first time to save the righteous, or the
morally worthy. He gave His life for: ". . . . the world . . . . unbelievers . . . .
they that are sick . . . . lost . . . . without strength . . . . the ungodly . . . .
yet sinners . . . . enemies . . . . dead in trespasses and sins . . . . by nature the
children of wrath . . . . having no hope, and without God in the world . . . . far off
. . . . alienated from the life of God . . . ." (Jn 3:16; 16:8-19; Mk 2:17; Lk 19:10;
Rm 5:6, 8, 10; Eph 2:1, 3, 12, 13; 4:18).
And, apart from His coming into the world the first time and offering Himself, ". . .
. without blemish and without spot . . . . the just," He came for (on behalf of {His
part} providing a substitutionary act) for the unjust (our part) (I Pet 1:19; 3:18).
Without which the primary aspect of salvation could not be offered.
Thank God it was offered to all men without distinction. May God give each of us, His
children, the burning desire to make it known as the gift of God, and tell all men
that Jesus is the Christ, the Son of God; and that believing ye might have life
through his name (Jn 20:31).
Christ, however, left this earth, and went back to heaven, where He currently
functions as the saviour of the body. This work as Saviour is distinguishable from the
other in the following ways:
In Ephesians 5:23 we quote again, " . . . . Christ is the head of the church: and he
is the saviour of the body." In Hebrews 9:24; 10:21-22, "For Christ is not entered
into the holy places made with hands, which are the figures of the true; but into
heaven itself, now to appear in the presence of God for us . . . . And having a high
priest over the house of God; Let us . . . ." The words now to appear refer to the
same time frame indicated by the is in the words, " . . . . he is the saviour of the
body." And, the us of Hebrews 9:24, in whose interest He serves, refers to those
within the house of God, a term equalling the body.
These subjects, the body or the house of God are already saved from the penalty of sin
and are addressed on that basis. But, Christ, by His life, offers them an aspect of
deliverance that is from the power of sin.
Therefore, it is not surprising to find the word save associated with the Priesthood
of Christ. Hear Paul, "But this man . . . . hath an unchangeable priesthood. Wherefore
he is able also to save them to the uttermost that come unto God by him, seeing he
ever liveth to make intercession for them" (Heb 7:24, 25).
The salvation of this text is not that ofered alein sinners when Christ came into the
world the first time to die for them so as to satisfy that the justice of a Holy God
demanded as payment for the penalty of sin. It is offered the house of God as the
result of the unchangeable priesthood of Christ who ever liveth to make intercession
for them. That is, the them who can scripturally come unto God by him. Whereas the
lost are invited, "Come unto me . . . .," Christ speaking in Matthew 11:28.
That is always the way the scriptures read when the lost, alien sinner is in view. See
John 5:40; 6:35, 37, 44, 45, 65 as cases in point.
The language of Hebrews 7:25, "come unto God by him," is always the language that
involves the approach of the worshipper, not the alien sinner. See John 14:6; Hebrews
13:15; and I Peter 2:5.
The two comings are different both in purpose and in means. The one is to the Son for
salvation. The second is through the Son to the Father for worship.
Paul said, "For if when we were enemies, we were reconciled to God by the death of his
Son, much more, being reconciled, we shall be saved by his life" (Rm 5:10). From this
text, enemies were reconciled to God in the merits of the death of his Son. But, the
promise we shall be saved by his life is made to those who are reconciled, thus to the
children of God.
The saved by his life of Romans 5:10 points to the ever liveth of Hebrews 7:25. Those
who are now . . . . His friends are of that class who are capable of coming as
worshippers, unto God by him.
Since the words we shall be saved by his life are applicable to those having been
reconciled, then we know the salvation offered is beyond their relationship to God. In
other words, the shall be saved by his life is not in order to become a child of God,
but is applicable in principle to those who are the children of God. Thus, we have in
Romans 5:10 two aspects of salvation:
1. By the deat of Chrsit in order that enemies of God might be reconciled to Him;
2. And, by the life of Christ in order that those who have already been reconciled to
God by the death of Christ might be saved beyond the fact.
The question is: If this secondary aspect of salvation is offered the children of God,
then what is this salvation from?
The answer is: Not from the penalty of sin, but from the power and influence of sin in
the life of the believer in Christ.
We purpose to elaborate on this aspect of deliverance more fully in the next article,
but simply say here: If Christ is an high priest over the house of God, over which He
functions as the saviour of the body, then if one is going to participate in this
work, he must be in the house of God, or the body, or the church.
If a man is lost, he needs to know who Christ is and what Christ offers as the saviour
of the world. If man is saved, he needs to know what Christ is doing on behalf of the
church as the saviour of the body. BD
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