STUDY OF SALVATION

(SOTERIOLOGY)

I.        THE MEANING OF SOTERIOLOGY

 
A.      The word “Soteriology” comes from two Greek
words, sōtêría, which means “salvation,” and logía, which can
mean “to study.” Therefore, Soteriology is the study of salvation.
B.      Sōtêría can mean the rescue from physical danger (He 11:7) or
in a spiritual sense, the salvation and safety of the soul (Ro 1:16;
2Co 7:10).
C.      In regard to extra-biblical usage, sōtêría meant salvation by gods
or men from serious peril, judicial condemnation, illness, battles,
seas. (Kittel VII. 966). In a philosophical sense, the word meant an
inner being or nature of men or things like salvation of the state by
internal order.
D.      Its usage in the O.T. (Septuagint), sōtêría was translated from
the Heb. word yasha which went from the meaning to be roomy or
broad and moved to deliverance, rescue, and save. Salvation is
ultimately from the Lord (Ps 38:22; 79:9). The Greek name “Jesus”
(Iêsoús) is a form of the Hebrew name Joshua (Yehoshua) and
means “Yahweh saves” (cp. Mt 1:21).
E.       In the N.T., sōtêría is exclusively used for the salvation of one’s
sins. Furthermore, Jesus is called the “Savior” (sōtếr – Lk 1:47).
Salvation is only found in Christ (Ac 4:12). In addition, the
Scriptures give the wisdom of salvation (2Ti 2:15).
F.       Soteriology, then, is the branch of theology that deals with the
salvation of man’s soul from sin. The Study of Salvation could be
placed under the “Study of Christ (Christology).” However, because
salvation is Christ’s pre-eminent work and the central study of the
Bible, it is only right that it have its own place in Theology. This
study will encompass the biblical view of salvation, various key
biblical words associated with salvation, the value of Christ’s death,
a discussion of election, and assurance of salvation.
 
II.      THE SCOPE OF SALVATION
 
A.      Even though there is a theological difference between “salvation”
and “sanctification,” the Scriptures see God’s entire program as a
part of God’s great salvation.
B.      In fact, the scope of salvation could be broken up into three
aspects:
1.       Positional Salvation - is when salvation is received by
faith and at that moment, the believer is placed in a new
position described by the phrase “in Christ.” It is entered into
by faith (Ep 2:8 - “having been saved” - perfect tense) and is
a permanent status (Ti 3:5 - “you were saved” - aorist tense)
that happens at a point in time.
 2.       Present Sanctification - is the ongoing process whereby
God is transforming the present condition of the believer to
be consistent with his positional status in the deliverance of
daily sin (1Co 1:18 - “being saved” - present tense; cp. Ro
6:14; 8:2) and perseverance (He 7:25 – “being saved” –
present tense; cp. Ph 1:6, 19; 2:12-13).
3.       Future Sanctification - is the future and ultimate
salvation in heaven where the believer is totally delivered
from the presence of sin (1Jn 3:1-3; Re 21:4) and his
salvation is consummated, completed, and eternal (Ro
13:11; 1Pe 1:5).
 
III.   THE CONSIDERATION OF SALVATION
 
A.      The first consideration for salvation could be man’s great need of
salvation. Man needs salvation because he is sinful, lost, helpless,
and depraved. Man’s depravity means that man has been affected
by sin in every area, is completely alienated from fellowship with
God, and does not possess the ability to save himself. Therefore,
because man has been affected by sin in numerous aspects, man
desperately needs God’s salvation.
1.       Imputed Death (Ge 2:17; Ro 5:12)
2.       Spiritual Death (Ep 2:1-3; Ro 6:23)
3.       Spiritual Bondage to sin (Ro 6:12; 7:14)
4.       Spiritual Wickedness (Ps 143:2; Je 17:9; Is 64:6)
5.       Spiritual Rebellion (Ro 5:10; 1Co 2:14)
6.       Spiritual Alienation (Ep 4:18)
7.       Spiritual Inability (Jn 6:44; Ro 3:11)
8.       Spiritual Helplessness (Ro 5:6)
9.       Spiritual Judgment (Jn 3:36; 5:24; Ro 5:9)
B.      Perhaps the hardest concept to grasp is why a holy God would
save sinful man. The Scriptures give us insight as to why He saved
man.
1.       God’s Love - The first insight was because of His great
love and grace. John 3:16 is one of the most famous verses
in Scripture because it teaches that God sacrificed His Son
for our salvation because He loved us (cp. Ro 5:8; Ep 2:4).
2.       God’s Glory - From God’s point of view, His ultimate
reason for saving sinful man was for His own glory.
Everything that God does, He does for His own purposes
and for His own glory (Pr 16:4; Ep 1:6, 7, 12, 14).
3.       Fellowship with Man - We also find out from Scripture that
God desired to restore man, whom He created in His own
image, to a right relationship with Himself. Though sinful man
became an enemy of God, God desired reconciliation with
him (Ro 5:11; 2Co 5:19).
4.       Good Deeds - God also chose to save man because He
not only wanted to redeem man, but He wanted to sanctify
those He saved. Just as God is a God of good deeds,
 believers are to exhibit good deeds as evidence of their
salvation (Ti 1:16; 2:14).
C.      The comprehensive nature of salvation, when it involves God,
shows that the entire Godhead was involved in man’s salvation (Ti
3:4-6; The Father planned salvation - Ep 1:3-4; the Son
accomplished salvation - Ep 1:7; and the Spirit applies salvation -
Ep 1:13-14). When we look at the comprehensive nature of
salvation in regard to man we see:
1.       The entire person is redeemed (Ro 8:23).
2.       It involved all of man’s sin (Is 53:6).
3.       It is the same salvation for every believer (2Pe 1:1; Jude
3).
4.       Salvation provides every spiritual blessing (Ep 1:3; 2Pe
1:3; Co 2:9-10).
D.      The final consideration is that there is a specific Savior. The
Savior is Christ (Messiah) who had been prophesied about and has
fulfilled those prophecies (Mt 1:21; Lk 2:11; Jn 4:42; Ac 5:31).
Therefore, there can only be one Savior to which God accepts as
man’s Mediator (Jn 14:6; Ac 4:12; 1Ti 2:5).
 
IV.    THE EXPLANTION OF THE DEATH OF CHRIST
 
A.      Substitutionary Atonement
 
1.       Substitutionary Atonement is the heart of the concept of
salvation. When a believer understands that salvation comes
only when someone stands in the place of their punishment
and atones for their sin, he has grasped the central meaning
of salvation.
2.       Definitions
 
a)       [Substitutionary Atonement is that Christ died a
substitutionary death on behalf of sinners. His death
is also called vicarious, meaning, “one in place of
another. (Enns, P. P., The Moody Handbook of
Theology pg. 232).
b)       Substitutionary or vicarious atonement simply
means that Christ suffered as a substitute for us, that
is, instead of us, resulting in the advantage to us of
paying for our sins. (Charles Ryrie, Basic Theology,
pg. 329)
c)       The words “vicarious” and “substitutionary” are
identical in meaning and refer to the suffering of one
in place of another in the sense that by the suffering
on the part of one, the other is wholly relieved.(Lewis
Sperry Chafer)
d)       …[the] doctrine of substitution … if Christ died for
me, then I should not die; and that, if he paid my debt,
it was paid, and I was clear. (Charles Haddon
Spurgeon, “Peace in Believing” pg. 378)
  
B.      Vicarious Atonement
 
a)       Personal Atonement
 
(1)     Some have suggested that an individual
could make their own personal atonement.
(2)     The problem with this view is that the Bible
teaches that man will receive the penalty for
sins if he does trust in Christ (Ro 5:9; 6:23).
However, man will never be able to atone for
his sin no matter how much suffering he does.
He will in fact, endure the penalty for his sins
eternally (Mt 25:46).
 
b)       Vicarious Atonement
 
(1)     On the other hand, God has provided the
only way for atonement. It is the through the
atonement of Jesus Christ who vicariously
(“Endured or done by one person substituting
for another.” - American Heritage Dictionary)
took the sinner’s place, sin, and punishment.
(2)     Only Christ’s once-for-all sacrifice (He 7:27)
is acceptable to God (He 9:12; 1Pe 3:18).
 
2.       Biblical Concept of Substitutionary Atonement
 
a)       Seen As God’s Design
 
b)       Adam and Eve - Ge 3:21 is the first time God
revealed His plan for substitutionary atonement. Adam
and Eve attempted personal atonement by covering
themselves with fig leaves (Ge 3:7). But God made
them garments of “skin” which meant that some
animal had to have been sacrificed.
c)       God’s precedent had been set and we see the
outworking of substitutionary atonement in the lives of
other Bible characters:
(1)     Abel - Ge 4:4
(2)     Noah - Ge 8:20
(3)     Abraham - Ge 15:9
(4)     Moses & Israel - Ex 12:5-7, 13
 
d)       Seen in the OT Sacrificial System
 
(1)     The Levitical instruction on bringing
sacrifices teaches substitutionary atonement
(Lev 1:4-5).
 (a)     This meant transmission and
delegation, and implied representation;
so that it really pointed to the
substitution of the sacrifice for the
sacrificer. - Alfred Edersheim
(2)     Day of Atonement (Yom Kippur) - Le 16:11-
15 cp. He 10:1-3, 10
(a)     The Day of Atonement (Yom Kippur)
was performed only once a year on the
tenth day of Tishri (September).
(b)     It was the only time of the year that
the High Priest was permitted into the
Holy of Holies.
(c)     First, the High Priest had to make
atonement for his own sins (11).
(d)     Smoke of the incense metaphorically
concealed the High Priest and his sins
(12-13).
(e)     Then the blood from the sacrifice was
sprinkled on the altar, which was called
the “mercy seat” (14).
(f)      The High Priest then made atonement
for the sins of the people (15).
 
e)       Seen From Two Greek Prepositions
 
(1)     The Preposition antì  
 
(a)     The root meaning of antì is “face to
face,” “opposite to,” or “one taken over
against another.” The classical meaning
was “in place of.”
(b)     The NT meaning is “instead of,” “on
behalf of,” or “for the sake of” in a
general way (Mt 2:22; Lk 11:11) or with
a soteriological meaning (i.e.
substitutionary atonement):
(i)       Mk 10:45 - Christ was a
ransom “for” (antì - “instead of”
i.e. substitutionary atonement)
many.
(ii)     1Ti 2:56 - As the only mediator,
Christ voluntarily gave Himself as
a substitute for all.
 
(2)     The Preposition hupèr
 
(a)     The root meaning of hupèr is “over,”
“upper,” “for one’s benefit.” The classical
meaning is “benefit” or “substitution.”
 (b)     The NT meaning for hupèr is “for the
sake of” and “in place of” (Ro 9:3;
Philemon 13).
(c)     The soteriological meaning
(substitution atonement) is clearly seen
in the following passages:
(i)       Ga 3:13 - On our behalf, Christ
became and took our curse for us
(Ga 3:13).
(ii)     Christ gave himself as a
substitute for our sake to redeem
us (Ti 2:14).
(iii)    Christ died for our sins as the
righteous on behalf of the
unrighteous (1Pe 3:18).
(iv)   In a demonstration of Christ’s
love, Christ died in place of
sinners (Ro 5:6-9).
(v)     Christ who knew no sin,
became sin for the sake of the
sinner (2Co 5:21).
 
V.      TERMS OF SALVATION
 
A.      Redemption
 
1.       Definitions
a)       …It denotes the means by which salvation is
achieved, namely, by payment of a ransom (Baker’s
Dict. of Theo.,p.438)
b)       Its meaning centers in the atoning work of Christ
as the price paid for human redemption. (Unger’s
Bible Dict.,p.914)
c)       Redemption means liberation because of a
payment made. To believers that concept has a
special significance since the payment was the death
of the Lord Himself. (Charles Ryrie, Basic Theology,
p.290)
2.       Redemption in the OT
a)       Redemption as a Kinsman (“Kinsman-Redeemer”
- Heb. gaal, redeem, ransom, do the part of a close
relative)
(1)     A Kinsman-Redeemer (Heb. goel) in the OT
denotes a person who was the nearest relative
and charged with paying the debt of a relative.
(2)     The obligations of the Kinsman-Redeemer
include:
(a)     To redeem and buy back a relative
from slavery (Le 25:48-49).
 (b)     To redeem and buy back property of a
relative (Le 25:25).
(c)     To marry a brother’s widow and  to
give a son as are heir (Dt 25:5-6; Ru 3:9,
11).
b)       Redemption as Commercial Transaction
(1)     The Heb word padah means to redeem but
without any obligation arising from a kinsman.
(2)     It is a ransom by payment of a price (Nu
18:15-18).
c)       Redemption from Bondage and Slavery
(1)     The Hebrew word kopher means the price of
a life or ransom (Ex 21:30; 30:12).
(2)     It can apply to prisoners of war, slaves, or
pawned articles.
3.       Redemption in the NT
a)       Commercial Transaction (agorazō)
(1)     In reference to business it referred to buying
and selling (Mt 13:44; 21:12 - agora means
marketplace or public gathering).
(2)     Christ paid the price for mankind (2Pe 2:1)
(3)     The price was death paid for by the blood of
Christ (Re 5:9)
(4)     We were purchased out from (exagorazō)
the curse (Ga 3:13; 4:5)
b)       Release Through Payment (lutróō)
(1)     Its root is luō and means to loose or release.
(2)     It was used of the national deliverance of
Israel (Lk 24:21).
(3)     It can apply to an individual’s redemption (Ti
2:14; 1Pe 1:18-19).
c)       Release From Bondage (apolutrosis)
(1)     Redemption is found “in Christ” and is
included in the believer’s position (1Co 1:30).
(2)     The blood of Christ is the means through
which we have redemption (Ep 1:7).
(3)     Redemption is the means through which
God can justify the believer (Ro 3:24).
(4)     The Holy Spirit has sealed the believer for
the day of redemption (future and complete
redemption, even the believer’s body, Ro 8:23;
Ep 4:30).
4.       Considerations On Redemption
a)       Redemption implies that the believer’s penalty from
sin has been paid for in full by the Lord Himself.
b)       The ransom that the Father was willing to make
was the death of His own Son, so that we might also
be His sons and have His life.
 c)       Not only has the believer’s debt been paid, but the
believer has been reclaimed as a precious possession
of the Lord.
d)       Having been redeemed and set free from the
power of sin, the believer is free to serve the Lord.
 
B.      Reconciliation
 
1.       Definitions
a)       A change from enmity to friendship. It is mutual,
i.e., it is a change wrought in both parties who have
been at enmity. (Easton)
b)       Reconciliation means a change of relationship
from hostility to harmony and peace between to
parties. (Ryrie)
2.       General Terms
a)       The basic sense of allássō is “to make other than it
is,” used in both the active and middle voice “to alter,”
“to give in exchange,” “to take in exchange,” and
intransitively “to change.” TDNT
b)       Diallassō (to be reconciled, to renew friendship
with one) is used to bring two people together (Mt
5:23-26).
c)       Katallassō (return to favor with, be reconciled to
one) means to gain the favor of another (1Co 7:11).
d)       In regard to reconciliation with God, there are two
parties in disharmony (2Co 5:18 - katallassō) brought
back into harmony (Ep 2:16; Co 1:20; apokatallassō -
to bring back a former state of harmony)
3.       The Mode Of Reconciliation
a)       The mode of reconciliation is through the death of
Christ (Ro 5:10 – dia (gen) through the agency).
b)       Christ is the Mediator who intervened between a
holy God and sinful man (1Ti 2:5 - mesítês - one who
intervenes between two, either in order to make or
restore peace and friendship, or to form g compact or
ratify a covenant. Thayer).
c)       God in Christ reconciled the world to Himself and
removed the sin barrier (2Co 5:19).
4.       The Parties Of Reconciliation
a)       Man - When man chose sin, he became an enemy
of God. It was man who moved away from God, not
God away from man (Ro 5:10).
b)       God - However, God’s fellowship with man was
barred by sin. Sin must be removed before God can
fellowship with man. Furthermore, it was God who
initiated reconciliation with man through the death of
Christ.
c)       Reconciliation - When we think of reconciliation
between God and man, we must understand that it
 was not the reconciling of two sinful and disgruntled
parties, but of God reconciling sinful man to Himself
by removing the barrier of sin.
5.       The Application Of Reconciliation (2Co 5:18-20)
a)       God reconciled the world through Christ (2
Cor.5:19)
b)       The world is in a savable position (5:19)
c)       Men must accept that reconciliation (5:20)
d)       Those who believe on Christ are reconciled and
recieive Christ’s righteousness. (5:21).
e)       Believers, because they have been reconciled,
now have the ministry of reconciliation (5:18, 20).
6.       Considerations On Reconciliation: Is God Your Enemy?
a)       Not only has God reconciled us in Christ, but He is
on our side, or better yet, we are on His side. It is the
basis by which we can claim with Paul, “What then
shall we say to these things? If God is for us, who is
against us?” (Ro 8:31).
b)       Reconciliation means a “change” for believers, that
is, a change in our relationship with God, a change in
who we are now able to view as a friend, and a
change in who we now view as an enemy.
 
C.      Propitiation
 
1.       Definition of Propitiation
 
a)       It is the turning away of wrath by an
offering (Baker’s Theology)
b)       It is the placating or satisfying the wrath of God by
the atoning sacrifice of Christ. (Ryrie)
c)       Christ’s death satisfies God’s justice (or
wrath). (Fairman)
 
2.       The Concept of the Wrath of God
 
a)       The wrath of God in the Old Testament
(1)     It was impending and intense (2Ki 13:3;
23:26)
(2)     It was against man’s sinfulness (Nu 16:40-
50).
b)        The wrath of God in the New Testament is:
(1)     It is continuance (Jn.3:36; Rom.1:18)
(2)     It is intense in degree (Re 14:10,19; 19:15)
(3)     It is against man’s sinfulness (Ro 1:18; 5:9;
1Th 1:10).
c)       Man’s great need therefore is to have God’s wrath
against his sinfulness placated and satisfied through
the death of Christ.
 
3.       The Propitiation of Christ
 
a)       In Ro 3:25, the word “propitiation” is used in the
NASB, ASV, KJV, NKJ. Other translations are
(1)     “as a mercy seat” (YLT, Darby)
(2)     “as a sacrifice of atonement” (NIV, NRS)
(3)     “as the sacrifice for sin” (NLT)
(4)     “as an expiation” (RSV)
(5)     “as the sign of his mercy” (BBE)
(6)     “as a reconciliation” (GNV)
b)       The Greek word for “propitiation” is hilastếrion and
means appeasement of God’s wrath through removal
of sin.
(1)     The Septuagint (LXX - Greek translation of
the Hebrew) translates kaphar into hilasterion.
(2)     Kaphar is usually translated in English
“atonement” but the basic root meaning is “to
cover” (Ge 6:14), “to appease” ( Ge 32:20), and
“to atone (Ex 30:10).
(3)     Kaphar is related to the word kippur as
in Yom Kippur or The Day of Atonement (Le
25:9).
(4)     All O.T. sacrifices temporarily “covered” and
“appeased” sin, but Christ’s death pacified
God’s wrath eternally (cp. He 10:1-4, 10-12; cp.
Jn 1:29)
c)       Christ’s propitiation was relevant to His ministries
(1)     Christ’s propitiation was the reason for the
Incarnation and the basis for His ministry as
High Priest (He 2:17).
(2)     Christ’s propitiation was sufficient for the
whole world (1Jn 2:2).
(3)     Christ’s propitiation demonstrated God’s love
(1Jo 4:10).
d)       The cross, where Christ’s died, was the place of
propitiation (“Mercy-seat”)
(1)     The “mercy-seat” (kapporeth) was described
and explained by God in Ex 25:17-22
(2)     the slab of gold on top of the ark of the
covenant; on it and part of it were the two
golden cherubim facing each other whose
outstretched wings came together above and
constituted the throne of God. (Gensenius)
(3)     The “mercy seat” was the place where a holy
God met sinful man on the Day of Atonement
(Le 16:2, 11-16).
(4)     Christ’s death on the cross was the mercy-
seat
(a)     It is figurative speech of the work of
Christ (He 9:5, 8-14)
 (b)     Propitiation was accomplished on the
cross (Jn 19:30)
(c)     Propitiation is pictured in the curtain
being rent in two (Mt 27:50-51)
(5)     God pacified His own wrath with Christ’s
death (Ro 3:25)
(6)     God’s wrath is only pacified through Christ’s
death (Jn 14:6).
4.       Consideration on the propitiation of Christ
a)       Through reconciliation, God is no longer our
enemy. Through propitiation, God is no longer angry
at us. The wrath and condemnation that is upon every
person is satisfied and removed from the believing
sinner.
b)       To say that Christ would condemn us after He took
our condemnation and He propitiated God’s wrath
would be absolutely and biblically false (Ro 8:1, 34).
 
D.      Forgiveness
 
1.       Definition of Forgiveness
 
a)       Forgiveness is the legal act of God whereby He
removes the charges that were held against the
sinner because proper satisfaction or atonement for
those sins has been made. (Moody Handbook of
Theology)
b)       Forgiveness of sin —  one of the constituent parts
of justification. In pardoning sin, God absolves the
sinner from the condemnation of the law, and that on
account of the work of Christ, i.e., he removes the
guilt of sin, or the sinner’s actual liability to eternal
wrath on account of it. (Easton’s Bible Dictionary)
 
2.       Lexical Definition of Forgiveness
 
a)       One of the main Greek words for forgiveness
is áphesis and literally means to “send away” or
“release.”
(1)     It can mean release from captivity, liberation,
deliverance (Luk 4:18);
(2)     of an obligation or debt cancellation, pardon
(3)     It is predominately used in relation to the
forgiveness of sins (Mt 26:28; Mk 1:4).
b)       Through Christ’s substitutionary atonement, the
believing sinner is released from the penalty and guilt
of his sin.
 
3.       Aspects of Forgiveness
 
 a)       Forgiveness is only found in the person and work
of Jesus Christ (Acts 13:38).
b)       In Christ, the debt of our sin has been canceled
because of the work of Christ (Ep 1:7).
c)       The payment for the cancellation of the debt of sin
was the shedding of Christ’s blood (He 9:22).
d)       Forgiveness is the basis upon which we were
made alive in Christ (Col 2:13).
e)       It would involve forgiveness of lawful deeds (Ro
4:7).
f)        It is should affect horizontal relationships (Mt 6:14-
15; Ep 4:32).
 
4.       Considerations on Forgiveness: Are you guilty?
 
a)       God does not wink at sin and His forgiveness is not
based on such a notion. Rather, forgiveness is based
upon the merits of Christ’s perfect sacrifice, which
satisfies all the just demands of a holy God.
b)       The believer’s conscience is cleared because in
Christ all sins, every single one, past-present-future
have been cleared and forgiven.
c)       God goes to great lengths to assure the believer of
forgiven status that his sins are…
(1)     cast behind God’s back (Isa 38:17).
(2)     cast into the depths of the sea (Mic 7:19).
(3)     remembered no more (Jer 31:34).
(4)     removed as far as the east is from the west
(Ps 103:12).
d)       Guilt for a believer is a by-product of unconfessed
sin (1Jn 1:9) or a lack of full understanding of God’s
complete forgiveness of sins (Jn 13:8-10).
 
E.       Justification
 
1.       Definition of Justification
 
a)       To justify means to declare righteous. (Ryrie, Basic
Theology, p.299)
b)       Christ’s sacrifice satisfied God’s righteous
demands, and he now counts as righteous all those
who trust in him. (H.Wayne House, Charts of Christian
Theology, p.93)
c)       It is the judicial act of God, by which he pardons all
the sins of those who believe in Christ, and accounts,
accepts, and treats them as righteous in the eye of
the law, i.e., as conformed to all its
demands. (Easton’s Bible Dictionary)
d)       Justification is an act of God’s free grace, wherein
He pardoneth all our sins, and accepteth us as
 righteous in His sight, only for the righteousness of
Christ imputed to us, and received by faith
alone. (Westminster Shorter Catechism)
 
2.       The Biblical Concept of Justification
 
a)       It is apart from the Law (Ro 3:20)
b)       It is based on Christ’s death and verified by the
Christ’s resurrection (Ro 3:24-25)
c)       It is bestowed at the moment of faith in Christ (Ro
1:17;  3:22, 28; Phi 3:9)
d)       It is a judicial pronouncement that declares a
believing sinner righteous on the basis of Christ’s
righteousness (Ro 3:26).
 
3.       Four Types of Righteousness
 
a)       God’s impeccable righteousness (Rom 3:5).
b)       Man’s impoverished righteousness
(1)     Man is inherently unrighteous (Ec 7:20;
Rom.3:10)
(2)     Man’s acts are unrighteous (Isa 64:6; Tit 3:5)
(3)     Man is accountable for his unrighteousness
(Ro 3:19; 2Pe 2:9)
c)       Christ’s imputed righteousness (Rom 3:22; 4:3,
24).
d)       Spirit’s imparted righteousness (Rom 8:4).
 
4.       The Biblical Concept of Imputation
 
a)       Romans 4 is the great chapter concerning the
concepts of justification and imputation. Imputation is
the idea of setting of something to the account of
another. The Greek word logízomai , translated
“credited,” is used some 11 times in Romans 4 (3, 4,
5, 6, 8, 9, 10, 11, 22, 23, 24). It was used in
commercial and financial dealings and means to “put
to someone’s account,” reckon, or impute. It is Christ’s
righteousness that God credits, reckons or imputes
(Imputation) to the believing sinner’s account.
b)       Adam’s sin was imputed to the entire human race
(Ro 5:12).
c)       Man’s sin was imputed to Christ on the cross (Is
53:6; Ro 8:3).
d)       Christ’s righteousness is imputed to the believing
sinner (2Co 5:21; 1Co 1:30).
 
5.       Consideration on Justification
 
a)       Justification is more to the believer than the cliché,
“justification = just as if I had not sinned”. The believer
is not only forgiven, but is also declared righteous by a
righteous God. Lewis Sperry Chafer
writes, “Justification is more than forgiveness, since
forgiveness is the cancellation of sin while justification
is the imputing of righteousness. Forgiveness is
negative (the removal of condemnation), while
justification is positive (the bestowing of the merit and
standing of Christ).” (Chafer, Lewis Sperry, “Major
Bible Themes, p 200)
b)       Perhaps Luther expressed it best in the Latin
phrase, “simul iustus et peccator” which means “at the
same time righteous and a sinner.” The believer still
possesses the propensity to sin, yet because of
Christ’s death and resurrection, God has judicially
declared him righteous.