The Path to Glory
For I am the LORD your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. . . . (Leviticus 11:44)
But as He who called you is holy, you also be holy in all your conduct. (1 Peter 1:15)
The above are only two of the several hundred verses of Scripture in both the Old and New Testament that describes what God expects of us, His children, in respect to our internal and external conduct. In one word, it is holiness, a word that essentially means morally pure and blameless. Expressed in another way, we are to live sacred lives, without sin.
For it was the Triune God who created man in His image — an image that was, is, and can only be holiness personified (Genesis 1:26, 27). And should you review the several hundred passages of Scripture on the subject, you will most certainly come to the conclusion that holiness is the only description of us, as the children of God, which can and will please God Almighty.
Admittedly, this is a most difficult, if not impossible, thing to do, since we are saddled with the “old man,” the old sin nature, which we are to “put off,” since in reality it has been crucified with Christ (Ephesians 4:22-24; Colossians 3:9; Romans 6:1-6). Nevertheless, in this life we retain our old nature, which is also described in the Word with the words “carnal” (Romans 8:6, 7; 1 Corinthians 3:1-3), “flesh” (Galatians 5:17), and “another law,” and which even presented difficulty for the apostle Paul (Romans 7:15-23).
But our Lord expects us to overcome this difficulty and live holy lives before Him. And doing so has promise of great reward; whereas, to live an unholy life, which is entirely possible, there is only the promise of suffering loss (1 Corinthians 3:11-15). For “we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad” (2 Corinthians 5:10; Romans 2:6; 14:10; Galatians 6:7; Colossians 3:24, 25; Revelation 22:12).
Fortunately when we do go off-course and commit sin, God allows us to “confess [name or acknowledge; not perform penance for] our sin,” and He is then “faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
Still, we will stand before our Lord on that judgment “Day” and answer for what we have done, or have failed to do, all of which will have significant consequences. So the question is, “What is the path we may take to achieve a life of holiness and meet our Lord’s expectation?” That is what this article will attempt to answer. There is path laid out in the Word, which, if taken, will lead a Christian to a life of holy works and ultimately to an overcomer’s reward in the age to come, specifically, to life of glory before Jesus Christ during the quickly approaching Messianic Era.
But prior to considering this path, particularly if the reader has never placed his or her trust in Jesus Christ for eternal salvation, this must come first. The following will speak to this issue, the comprehensive plan of salvation for mankind. Should you already be familiar with the topic (that is, the tripartite [spirit, soul, body] plan of salvation), you may wish to skip that which immediately follows and go straight to the portion entitled “Path to Holiness,” below.
We know that it was man who fell from such a position of holiness in the Garden of Eden (Genesis 3), which necessitated the coming of God’s only begotten Son, Jesus Christ, over two thousand years ago. For it was only upon the cross of Calvary when Christ took upon Himself the sin of the world and made the penalty-payment for man’s sin — not His physical death but His spiritual death (separation from the Father [Matthew 27:45, 46; Mark 15:33, 34]]) for a three-hour period of time until the penalty was fully paid (John 19:28-30) — that it became possible for man to secure an eternal return to his Creator.
And it is solely upon our faith, a non-meritorious decision to trust only in Jesus Christ (John 3:16, 18; Acts 16:30, 31; Romans 3:28; Galatians 2:16; Ephesians 2:8, 9), that we are positionally justified, made holy (righteous) in God’s sight (2 Corinthians 5:21; Galatians 3:11), as we are being placed “in Christ” and recorded in the Lamb’s Book of Life and — the result of which is absolute and permanent, irreversible by God or man (1 Corinthians 12:13; Galatians 3:26-29).
It is most unfortunate, but not surprising, that within the majority of Christendom today this acquisition of eternal salvation — the state of being saved from eternal banishment to the “lake of fire” (Revelation 20:12, 15; 21:27) — is misunderstood and is thereby abused. By this it is meant that the high majority of Christians either believe that the salvation provided by God may be lost (retracted, withdrawn) or that by acquiring it one needs do little else.
And little wonder that this is the case since very few honestly and humbly study the Word of God, relying soling upon listening to some denominational programming a few minutes each Sunday for their knowledge of the Word.
Additionally, there are very few local church leaders (elders/pastors) that take upon themselves the high calling of “pastor-teacher” (Ephesians 4-11, note that the literal rendering of “pastors and teachers” in this verse should be “pastor-teachers”) and truly with consistency “feed” (shepherd) their “flock” (1 Peter 5:1-4).
The salvation of mankind, as seen in Scripture, is far more complex than what most of Christendom understands in this age. In fact, because man is a tripartite being, made in the image of God, salvation affects his spirit, his soul, and his body (1 Thessalonians 5:23; Hebrews 4:12). And Scripture never confuses the three, speaking to the salvation of each facet of man’s tripartite makeup.
In fact, to understand the importance of holiness as it relates to the salvation of man’s soul, one must understand God’s comprehensive salvation message for mankind. And to this end the following is included in this study:
Salvation — Past, Present, future
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8, 9)
For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18)
Are they [angels] not all ministering spirits sent forth to minister for those who will inherit [lit. “for the sake of the ones about to inherit”] salvation? (Hebrews 1:14)
“Salvation” in the Word of God is spoken of in three tenses — past, present, and future:
1) Christians have been saved.
2) Christians are being saved.
3) Christians are about to be saved.
The previously quoted verses provide examples of how Scripture deals with each of these three tenses or aspects of salvation.
In Ephesians 2:8, 9, salvation is a past, completed act.
In 1 Corinthians 1:18, salvation is a present, continuous work.
In Hebrews 1:14, salvation is a future, inherited possession.
Since the Word of God presents salvation in a framework of this nature, it is vitally important in Scriptural interpretation to first ascertain to which of these three aspects of salvation any given passage pertains.
In the past aspect of salvation, dealt with in Ephesians 2:8, the words in the corrected text, “you have been saved,” are a translation of two Greek words that form what is called in the Greek text a “periphrastic perfect.” The “perfect” tense refers to action completed in past time, with the results of this action extending into present time and existing in a finished state. The “periphrastic” construction places additional emphasis on the present, finished state and refers to the persistent results during present time of the past, completed work.
Salvation in this verse is wrought by grace through faith, accomplished completely in past time, and is the present possession of every believer. This present possession, in turn, constitutes an active, continuing, ever-abiding salvation.
The eternal security of the believer cannot be expressed in stronger terms than the periphrastic construction of the perfect tense in Ephesians 2:8, for the present results of the past action, in this case, can only continue unchanged forever.
However, in 1 Corinthians 1:18, dealing with the present aspect of salvation, things are presented in an entirely different light than seen in Ephesians 2:8. Rather than the verb tense in the Greek text referring to a past, completed act, the tense refers to a present, continuous work. The former has already been completed, but the latter has yet to be completed.
Then, in Hebrews 1:14, dealing with the future aspect of salvation, matters are presented in a completely different light yet. The wording in the Greek text of this verse refers to something that is about to occur. Nothing is past or present; the reception of this salvation, in its entirety, is placed in the future.
Further, the salvation referred to in Hebrews 1:14 is not only to be realized in the future, but it is also an inherited salvation. And the thought of inheritance further distinguishes the salvation in this verse from the salvation previously seen in Ephesians 2:8, for the salvation that Christians presently possess is not an inherited salvation.
Rather, our present salvation was obtained as a free gift during the time we were alienated from God. And, as aliens (outside the family of God), we were in no position to inherit salvation, for inheritance in Scripture is always a family matter.
In the Old Testament, “sons” were first in line to receive the inheritance, with “daughters” next. If there were no sons or daughters in the immediate family, the inheritance was passed on to the nearest family member or members, designated by the law of inheritance (Numbers 27:8-11).
Consequently, an individual had to be a family member before he could be considered for the inheritance, which, during the present dispensation, is restricted to “children” or “sons” of the Owner. That’s why the statement is made in Romans 8:17, “. . . if children, then heirs . . . .” And that’s also why in Hebrews 1:14 that an inherited salvation pertains to those who have already been saved, those who are no longer alienated from God but are presently family members.
In this respect, the complete scope of salvation — past, present, and future — has a beginning point, with an end in view. It involves the Spirit of God breathing life into the one having no life, effecting the birth from above.
And this has been done with a purpose, an end, in view. This has been done so that the Spirit can take the one who now has spiritual life and perform a work in the life of that individual, with a view to an inheritance that will be realized at a future time.
Thus, one should immediately be able to see the importance of proper distinctions being drawn and observed in the realm of these three aspects of salvation. And depending on how one approaches and deals with the different salvation passages in Scripture, either difficulties can be avoided on the one hand or insurmountable problems can result on the other.
The Tripartite Nature of Man
Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)
Man is a tripartite being comprised of spirit, soul, and body; and the salvation of man within its complete scope (past, present, and future) pertains to the salvation of man with respect to his complete being. In the study of Scripture it is revealed that each of these three parts of man is subject to salvation at different times. Thus, to understand salvation in its complete scope, one must first understand certain things about man’s tripartite nature. Then, salvation in relation to this tripartite nature becomes the issue.
The first chapter of Genesis reveals that man was created in the “image” and “likeness” of God. The word translated “God” in the Hebrew text of this statement is Elohim. This is a plural noun, which, in complete keeping with related Scripture, would include all three members of the Godhead — God the Father, God the Son, and God the Holy Spirit (e.g., cf. John 1:1-3).
Since Elohim is a trinity, for man to be created in the “image” and “likeness” of God, he too must be a trinity. Unlike the dichotomous animal kingdom (created apart from the “image” and “likeness” of God) possessing only bodies and souls, trichotomous man (created in the “image” and “likeness” of God) is a triune being. Man not only possesses a body and a soul, but he also possesses a spirit as well.
Jesus is Elohim manifested in the flesh; and having been made in the “likeness” of man (but apart from man’s fallen nature), He, as man, must also be a trinity (John 1:14; Philippians 2:7). This tripartite nature of Christ, in whom “dwells all the fullness of the Godhead bodily” (Colossians 2:9), was clearly revealed at the time of His death.
At this time Jesus yielded up His spirit, which went back into the presence of His Father in heaven (Luke 23:46; cf. Ecclesiastes 12:7; Acts 7:59); His soul went into Hades, the place of the dead, housed inside the earth at that time (Acts 2:27); and His body was removed from the Cross and placed in Joseph of Arimathaea’s tomb (Matthew 27:57-61). This threefold separation persisted until the soul and spirit re-entered the body at the time Christ was raised from the dead.
Thus, God, Elohim, is a trinity; Jesus, Elohim manifested in the flesh, is likewise a trinity; and man, created in the “image” and “likeness” of Elohim, can only be a trinity as well. Accordingly, a complete redemption provided by the triune God must, of necessity, pertain to man as a complete being. Man’s complete redemption must encompass spirit, soul, and body.
1) Past, Present, Future . . . Spirit, Soul, Body
When man sinned in the garden in Eden, the complete being of man — spirit, soul, and body — became in a fallen state. God had commanded Adam concerning the fruit of the tree of the knowledge of good and evil, “you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17).
After Satan had deceived Eve into eating of the fruit of this tree, she then “gave to her husband with her, and he ate.” Immediately following this, “the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings” (Genesis 3:1-7).
At the time of the fall, Adam and Eve lost something; and it is clearly stated in Scripture that both immediately recognized this fact. That which they lost could only have been a covering of pristine glory that had previously clothed their bodies, for they, following the fall, found themselves in a twofold condition:
2) Separated from God.
God is arrayed in a covering of “light,” connected with “honor and majesty.” And man, created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall.
Bless the LORD, O my soul! O LORD my God, You are very great: You are clothed with [“You have put on”] honor and majesty. (Psalm 104:1)
Who cover Yourself with light as with a garment, who stretch out the heavens like a curtain. (Psalm 104:2)
Recognizing the loss of this covering, realizing that they were naked, explains why Adam and Eve immediately sought to clothe themselves following the fall. They tried to replace the covering that had been lost with a work of their own hands, with fig leaf aprons. And then, apparently realizing the utter inadequacy of this covering, they, in their fallen state, sought to hide from God.
God, finding Adam and Eve in this condition, completely rejected the works of their hands. God completely rejected their feeble efforts to atone for their own sin by seeking to replace the covering of pristine glory with fig leaves.
Then, to bring His fallen creature back into a right relationship (although not in complete keeping with their previously un-fallen state — something still future even today), God provided a covering consisting of animal skins (Genesis 3:21). This necessitated death and the shedding of blood; and herein lie basic, unchangeable truths concerning the state of fallen man and the means that are necessary to effect his redemption.
Unredeemed man is a fallen creature, alienated from God; and two things are necessary to effect his redemption:
1) Divine intervention.
2) Death and shed blood.
These truths have forever been set forth in the opening chapters of Genesis and can never change.
(Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [3:7], the word has to do with absolute nakedness, but not so in the former [2:25].
Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment].
In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal outer garments worn by kings [fulfilling the reason for man’s creation — to rule the earth (Genesis 1:26-28)].
Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel].
Adam, prior to the fall, never wore regal garments or held the scepter. In this respect, he never moved beyond the description given in Genesis 2:25 — a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments].
Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man — spirit, soul, and body — with a view to not only a restoration of the Glory but to regality beyond this restoration.)
Man’s sin in the garden in Eden produced death. Man died the day he ate of the forbidden fruit. Since his body continued to live, revealing that his soul — the life-giving principle in the blood (Leviticus 17:11; cf. Genesis 9:4) — remained unchanged with respect to life (natural life), it is evident that it was his spirit that died.
The spiritual nature is that part of man that links him directly with God. “God is spirit,” and man’s worship of God must be “in spirit and truth” (John 4:24, NASB). The death of Adam’s spirit separated him from God (establishing the primary meaning of “death” in Scripture — separation from God), and this death (this separation from God) “spread to all men” (Romans 5:12). Scripture speaks of an unsaved person as being “dead in trespasses and sins” (Ephesians 2:1). With an unredeemed, inanimate spirit (spiritually dead), he is alienated from God, separated from God (Ephesians 2:12).
But once the person has been born from above, he is then spoken of as having passed “from death into life,” as having been “quickened [NKJV: ‘made us alive’]” (John 5:24; Ephesians 2:5). Possessing an animate spirit, possessing spiritual life (having been made alive spiritually), he is no longer separated from the One who Himself is “Spirit” (John 4:24).
This aspect of salvation is brought to pass by the Spirit of God breathing life into the one having no life, based on Christ’s finished work at Calvary; and once this has been accomplished, everything surrounding the work effecting this aspect of salvation has been completed, with this work existing in a finished state (as previously seen through the use of the perfect tense in Ephesians 2:8).
Thus, the salvation experience that man enters into at the time of the birth from above is a work of the Spirit, based on a previous work of the Son. It is a spiritual birth and has to do with man’s spirit alone: “. . . that which is born of the Spirit is spirit” (John 3:6b).
The salvation of the soul, on the other hand, should never be associated with the past aspect of salvation. Scripture carefully distinguishes between the soul and the spirit, never using the words interchangeably in this respect (cf. 1 Thessalonians 5:23; Hebrews 4:12).
And Scripture also carefully distinguishes between salvation in relation to the spirit and salvation in relation to the soul. Salvation in relation to the spirit is always dealt with in a past sense, but not so with the salvation of the soul. Rather, the salvation of the soul is always dealt with in a future sense:
receiving the end of your faith -- the salvation of your souls. (1 Peter 1:9)
Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls. (James 1:21)
But we are not of those who draw back to perdition, but of those who believe [are faithful] to the saving of the soul. (Hebrews 10:39)
The statements and exhortations in these verses pertain to Christians alone — those whose spirits have already been saved and whose souls are in the process of being saved, with the salvation of the soul being realized only at a future time.
The salvation of the body presents very few problems for the majority of Christians. Very few Christians contend, contrary to Scripture, that the body has either already been redeemed or is in the process of being redeemed. Scripture places the redemption of man’s body entirely in the future (Romans 8:23).
The Christian’s body is presently in a continuous state of deterioration. The body grows old and weakens with time; and the body is subject to sickness, disease, and eventually death. This must ever remain the case as long as the body remains in its present state. The “wages of sin is death” (Romans 6:23), and the unredeemed body must pay the price that sin requires. Within this unredeemed body lie two opposing entities, each seeking dominion — a redeemed spirit, and an unredeemed soul. The unredeemed soul is housed in an unredeemed body, and the two are mutually compatible.
But the redeemed spirit housed alongside an unredeemed soul in an unredeemed body experiences no compatibility with either of the other two at all. Compatibility is not possible, for “what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6:14).
This heterogeneous union is what produced the cry of the Apostle Paul in Romans 7:24,
O wretched man that I am! Who shall deliver me from this body of death?
(For information on the redemption of the body, refer to the appendix — “Adoption, Redemption of the Body” — in the author’s book, God’s Firstborn Sons.)
2) Soulical, Spiritual, Carnal
According to the Word of God, every man can be categorized as being either soulical, spiritual, or carnal. The word “soulical” pertains to all non-Christians, and the words “spiritual” and “carnal” pertain to two classes of Christians.
But the natural man [the “soulical” man] does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. (1 Corinthians 2:14)
The Greek word translated “soul” throughout the New Testament is psuche. This word has to do with “the natural life” of the individual. The soul is the seat of a person’s emotions, feelings, and desires pertaining to his man-conscious existence.
The Greek word translated “natural” in 1 Corinthians 2:14 is psuchikos, a form of the word psuche. Psuchikos is the “natural” or “soulical” life (self-life) that man has in common with the animal kingdom.
The soulical man is dominated or ruled by his soul, which includes all the experiences, desires, emotions, sensations, likes, and dislikes within the personal, natural life of the individual. Such likes, dislikes, etc. will vary from individual to individual, but all emanate from the soul-life of man. The soulical man is alienated from God and, thus, possesses no way to grasp spiritual truth. A man must be born from above — made alive spiritually — before he can possess spiritual discernment.
And I, brethren, could not speak to you as to spiritual . . . . (1 Corinthians 3:1a)
The Greek word translated “spirit” throughout the New Testament is pneuma. This word is used in the New Testament referring to the Holy Spirit, man’s spirit, angels (both fallen and un-fallen), a state of mind or disposition, wind, and breath. Examples in Scripture of the last four are Luke 8:55; John 3:8; 1 Corinthians 4:21; 2 Timothy 1:7; Hebrews 1:7; 1 Peter 3:19.
Man’s spirit is the seat of the higher divine life pertaining to his God-conscious existence. The Greek word translated “spiritual” in 1 Corinthians 3:1a is pneumatikos, a form of the word pneuma. The spiritual man is one who is controlled by the Spirit of God acting through his own spirit (through a spirit made alive by the birth from above).
The spiritual man, unlike the soulical man, controls his emotions, feelings, and desires pertaining to his still-present, man-conscious existence. He brings his unredeemed body under subjection and exerts control over the soulical man. This, of course, is not performed within his own power, but within the power of the indwelling Holy Spirit. This is an experience open to redeemed man alone, to an individual who has been made alive spiritually.
Unredeemed man, on the other hand, although a trichotomous being, fails to rise above the dichotomous animal kingdom in his natural or soulical existence. He lacks a redeemed spirit with the accompanying, indwelling Holy Spirit. He, with an inanimate spirit, is spiritually dead. And, consequently, he remains alienated from God. Thus, an existence outside the soulical (natural) for unredeemed man is not possible.
. . . but as to carnal, as to babes in Christ. (1 Corinthians 3:1b)
The Greek word translated “carnal” is sarkikos. This is a form of the word sarx, which means “flesh.” Sarkikos (fleshly) is the opposite of pneumatikos (spiritual). The carnal Christian is, thus, “fleshly” as opposed to “spiritual.” He is one who allows himself to be controlled by his soul rather than by the indwelling Holy Spirit. He, as the soulical man (the unsaved man), follows his personal emotions, feelings, and desires.
He, however, unlike the soulical man, has been born from above and is capable of grasping spiritual truth. But, unlike the spiritual man, this truth is not being received. Thus, the carnal Christian, without an impartation of spiritual truth flowing into his saved human spirit, remains immature and fleshly, following the fleshly impulses of the soul.
(The use of “flesh” or “fleshly” in the preceding respect would be a direct allusion back to that which occurred in Eden at the time of the fall. Man, following his fall, possessed a body that was no longer enswathed in a covering of Glory, with the exposed flesh openly demonstrating this fact. This is what is meant by Christ coming “in the likeness of sinful flesh” [Romans 8:3]. Christ came to earth in a body not enswathed in the Glory of God.
This was the crux of the ignominy and shame surrounding the events of Calvary. Not only was Christ’s body of flesh [apart from the covering of Glory] arrayed in a mock regal manner [with a robe and a crown of thorns], but He hung on the cross without even His Own garments to cover His body, for all to behold that which had been wrought by sin 4,000 years earlier — nakedness, and death [Matthew 27:27-36].
There though is nothing wrong with “flesh” per se. Man was created in a body of flesh, Christ presently has a body of flesh, and both God’s Son and man will live in bodies of flesh forever.
But, though there is nothing wrong with a body of “flesh,” there is something wrong with a body of flesh that is not enswathed in the Glory of God.)
Within the scope of that which God reveals about the impartation of spiritual truth to redeemed man alone lies the great lesson concerning unredeemed man’s relationship to the Word of God. It is utterly futile for unredeemed man to either himself attempt to understand the Word of God or for redeemed man to attempt to teach him the Word of God. Scripture is “spiritually discerned,” and a man must be born from above — be made alive spiritually, which places him in a position where he can exercise spiritual discernment — before he can understand the things of the Spirit of God. The soulical (unredeemed) man, completely alienated from God — spiritually dead and in no position to exercise spiritual discernment — cannot understand spiritual things, and they appear to him as no more than “foolishness” (1 Corinthians 2:14).
(Unredeemed man can understand the letter of Scripture [i.e., the stories or accounts of events in Scripture, viewing them as he would a secular book]. But to take these stories or accounts of events and see the spiritual content that God has built into them is completely beyond his ability [cf. 2 Corinthians 3:6ff]. He simply cannot understand the things of the Spirit, for, spiritually, he is dead; he is alienated from God.)
Thus, herein also lies the reason why the things of the Spirit have been hidden from the “wise and prudent,” but revealed unto “babes” (cf. Matthew 11:25). Certain Christian intelligentsia of the present dispensation, even though saved and in a position to understand the Word of God, too often seek spiritual discernment in the light of worldly wisdom rather than through comparing Scripture with Scripture and looking to the indwelling Spirit to lead them “into all truth” (John 16:13; 1 Corinthians 2:9-13).
And, although those Christians who seek spiritual discernment in this manner may often be looked upon as great spiritual leaders, theologians, expositors, etc.; they, in the final analysis, cannot understand these things. Such individuals can only be sadly lacking in the very realm where they are held in high esteem.
While at the same time, “babes” (Greek: nepios, those who are still on the milk of the Word and have not grown enough to even partake of solid food), by the leadership of the Spirit of God — as they compare Scripture with Scripture and look to the Spirit to lead them “into all truth” — can invariably be brought into an understanding of these things. They, by turning to the Word and looking to the Spirit for discernment and leadership, can understand more about these same spiritual truths than the “wise and prudent” who turn to places other than the Word and either ignore or reject the Spirit’s discernment and leadership.
Redeemed man, through a past and finished work of the Spirit, based on a past and finished work of Christ, has been brought from a dead to a living state spiritually. He has passed “from death into life.” And in this living state, he is now in a position to realize the purpose for his salvation — the salvation of his soul.
One aspect of salvation is past. The individual presently possesses eternal life, and nothing can ever change or nullify this fact. But the individual has been saved for a purpose, which will be brought to pass only within the framework of his realizing present and future aspects of salvation.
And this complete panorama of the salvation message, with a purpose in view, must be recognized. Redeemed man must recognize that there is not only a past aspect to salvation but present and future aspects as well. And the present and future aspects of salvation are inseparably connected with man one day being brought into a realization of the purpose for which he was created in the beginning — “. . . let them have dominion” (Genesis 1:26-28). Present and future aspects of salvation have to do with man occupying regal positions following the time when he, in that coming day, is brought into a realization of the salvation of his soul.
1) The Complete Salvation Issue
In order to effect man’s eternal redemption, the Spirit of God deals with unsaved man on one basis alone. The Spirit deals with unsaved man solely on the basis of Christ’s finished work at Calvary.
But once an individual has believed on the Lord Jesus Christ and has been dealt with on the basis of Christ’s finished work, realizing the birth from above — the salvation of his spirit — the salvation issue then shifts from the salvation of his spirit, to the salvation of his soul. The salvation of the spirit becomes a past, completed work and is never dealt with as an issue beyond this point. The Spirit of God, from this point forward, deals with the individual solely on the basis of present and future aspects of salvation. The individual, from this point forward, is dealt with in relation to the salvation of his soul.
Thus, all Scriptures dealing with carnality or unfaithfulness of Christians, resulting in forfeiture or loss, MUST pertain to issues surrounding the salvation of the soul, NEVER to issues surrounding the salvation of the spirit.
Once the salvation of the spirit has been effected, making it possible for the indwelling Spirit of God to impart spiritual truth into and control an individual’s life through his own spirit, then man’s unredeemed soul occupies the center of attention. And salvation now (in relation to the soul, not the spirit) becomes dependent on the actions of the individual.
Salvation now becomes dependent on the life one lives after his spirit has been saved. Salvation now becomes dependent on the individual allowing the Spirit of God to impart spiritual truth into and control his life through his own spirit.
An individual allowing the Spirit of God to impart spiritual truth into and control his life through his own spirit progressively grows from immaturity to maturity. He progressively grows into a spiritually mature Christian. Growing in this manner, he exerts control over his emotions, feelings, and desires pertaining to his man-conscious (soulical) existence. And, by this means, he will ultimately come into a realization of the salvation of his soul (life).
On the other hand, an individual who refuses to allow the Spirit of God to impart spiritual truth into and control his life in the preceding manner can only remain a carnally immature Christian. Apart from the assimilation of spiritual truth, resulting in spiritual growth, he cannot help but be controlled by his emotions, feelings, and desires pertaining to his man-conscious (soulical) existence. And, accordingly, such a person will ultimately suffer the loss of his soul (life), which can have no bearing whatsoever on his eternal salvation (for that is a past, finished matter which has already been dealt with).
2) The Complete Salvation Message
The shift of the salvation issue from the spirit to the soul at the time of the birth from above necessitates a corresponding shift from the salvation message that is to be proclaimed to the unsaved (which concerns the salvation of the spirit) to the salvation message that is to be proclaimed to the saved (which concerns the salvation of the soul). This must ever be the case, for that which is past ceases to be the issue, and that which is present and future becomes the issue.
The only message to be carried to the unsaved is the gospel of grace. This is the good news that “Christ died for our sins according to the Scriptures.” This message alone forms the basis upon which the Spirit can breathe life into the one having no life (1 Corinthians 15:3; cf. 1 Corinthians 2:1, 2).
But once the unsaved individual has believed on the Lord Jesus Christ, experiencing the birth from above, the message must then change, for the goal of the message will have been realized. The Spirit must then deal with the individual on an entirely different plane, with the issue at the forefront no longer being the salvation of the spirit, but the salvation of the soul.
Thus, a minister with a congregation placed under his care has been charged with a tremendous responsibility. His central ministry is among the saved, among those capable of grasping spiritual truth; and he is to disseminate spiritual truth to these individuals as it relates to things surrounding present and future aspects of salvation, not to things surrounding the past aspect of salvation. He, in this manner, is to “feed the flock of God,” looking ahead to Christ’s appearance in all His glory (1 Peter 5:2-4).
This individual is responsible, under the leadership of the Spirit of God, to provide proper spiritual nourishment for those Christians placed under his care. And the only thing that God has provided for him to use as he feeds the flock of God is the Word of God.
As a minister in charge of a flock, he is to expound this Word under the leadership of the Holy Spirit. And Christians placed under his care are to receive this proclaimed Word into their saved human spirits. Then the Spirit of God can take this “implanted Word” and effect spiritual growth to maturity, with the end result being the salvation of their souls (James 1:21).
The tragedy in Christian circles today is the light regard that pastors of churches have for fulfilling the very purpose for their ministry. And, the end result of pastors failing to properly “feed the flock” entrusted to their care will be the entrance of innumerable carnal, immature Christians into the Lord’s presence at the end of the present dispensation with redeemed spirits, changed bodies, but wasted and thus unredeemed souls — forfeited lives. Their eternal salvation will remain unaffected; but, with the forfeiture or loss of their souls, they will be unable to realize the inheritance presently “reserved in heaven” for the faithful. Consequently, they will occupy no position among the “many sons” who will be brought to glory.
(The subject surrounding pastor-teachers and each having been entrusted with a flock, with a view to the salvation of not only the souls of the pastor-teachers but the souls of those in their flocks as well, is developed more fully in Chapter 8 of this book.)
Failure to understand and distinguish between the salvation that we presently possess and the salvation to be revealed when our Lord returns has wrought untold confusion in Christian circles.
Many Christians take Scriptures dealing with the salvation to be revealed and seek to apply them to the salvation that we presently possess. And misapplying Scripture in this manner, these individuals arrive at the erroneous conclusion that it is possible for a saved person to be lost, which not only casts reproach upon the sufficiency of the finished work of Christ at Calvary, but also does violence to numerous portions of the Word of God.
Then, on the other hand, there are those Christians who recognize that the loss of one’s eternal salvation is not possible, but still fail to understand distinctions between the salvation of the spirit and the salvation of the soul. Most from this group take many of these same verses and seek to either apply them to the nation of Israel or to unregenerate individuals, whether Jew or Gentile. And applications of this nature not only remove the Spirit’s exhortations and warnings to redeemed individuals, but erroneous interpretations in one area of Scripture will often, for the sake of consistency, lead to erroneous interpretations in other areas.
Thus, the importance of understanding distinctions between the salvation of the spirit and the salvation of the soul becomes self-evident.
Let it be forever stated: Redeemed man has come into a position from which he can never be removed. But this same redeemed man, in this position, is directly responsible to his Creator; and, at a future date, he will either inherit as a joint-heir with his Lord or suffer loss in the presence of his Lord. The former will be realized through the salvation of his soul, or the latter will, instead, be realized through the loss of his soul.
To reinforce the understanding of permanency of “spirit-salvation,” the salvation man receives upon his decision to trust in Jesus Christ for his forgiveness of sin and eternal abode, the following brief comments are given:
The message pertaining to the gospel of the grace of God is given in very simple terms in Scripture. In fact, it is so simple that man often misses it. And any person, missing the one true message given by the infinite God and drawing from his own finite wisdom and knowledge, invariably — he can’t help but so do — ends up with a corrupted salvation message.
The salvation message, that which makes salvation possible for fallen man, is clearly stated in 1 Corinthians 15:3:
“. . . Christ died for our sins according to the Scriptures.”
The one key thought in the salvation message is death and shed blood (e.g., Genesis 3:21; 22:8, 13), which is what God requires (Exodus 12:13; Hebrews 9:22). And the one key word in the salvation message is believe (e.g., John 1:12; 3:15, 16), which is also what God requires (John 3:18).
The Lamb has died, His blood has been shed, and all that is left — all that can possibly be left — for man to do is simply receive that which has already been done on his behalf.
Eternal salvation is by grace (that which God is able to do completely apart from human merit) through faith (through believing on God’s Son [Ephesians 2:8, 9]), and it is based entirely upon the finished work of Another (John 19:30). Nothing that man has done, is presently doing, or will ever do can have anything to do with his eternal destiny. Man can do no more than receive by faith that which has already been done on his behalf.
This is why Scripture states:
“. . . Believe on the Lord Jesus Christ, and you will be saved . . . .” (Acts 16:31)
This statement is in response to a question in the preceding verse,
“. . . Sirs, what must I do to be saved?” (v.30)
And within another frame of reference, the response to this question could only be, “Nothing!” This would have to be the response simply because there is not one single thing left for unsaved man to do (nor could he do anything if something were left, for, he is spiritually dead and incapable of acting in the spiritual realm [Ephesians 2:1, 5]).
It is of interest to note that the question, “Sirs, what must I do to be saved?” and the answer, “Believe on the Lord Jesus Christ, and you will be saved,” only appear together one place in the entire Bible. Scripture is filled with information concerning redemption, but Acts 16:30, 31 is the only place, from Genesis to Revelation, where the question concerning eternal salvation is asked and answered in so many words.
Thus, within a completely biblical framework, if the question in Acts 16:30 is asked, there can be only one answer: “Believe . . . .” Man’s ideas, thoughts, comments are of no moment. God has spoken, and that’s the end of the matter.
John 3:16 is often called “the gospel in a nutshell” by individuals seeking to draw attention to the overall salvation message stated in its simplest form in Scripture. God, because of His love for fallen man — who had been created in His image, after His likeness, for a purpose (Genesis 1:26-28) — “gave His only begotten Son [1 Corinthians 15:3], that whoever believes in Him [Acts 16:31] should not perish but have everlasting life.”
Everything, in its entirety, to procure man’s salvation was done by Another. It had to be accomplished by Another, for, as previously stated, the one being redeemed was “dead in trespasses and sins” (Ephesians 2:1), totally incapable of acting on his own behalf.
Christ is the One who died, Christ is the One who performed the work to procure man’s salvation, and God is satisfied with His Son’s finished work.
When Christ cried out from the Cross in “a loud voice” near the ninth hour, “It is finished” (Luke 23:46; John 19:30), He used one word in the Greek text — Tetelestai — that could be better translated, “It has been finished.” Tetelestai is a perfect tense usage of teleo, which means “to bring to an end,” “to complete.” And the perfect tense refers to action completed in past time, with the results of that action extending into and existing during present time in a finished state.
All of the work surrounding man’s redemption that Christ had come to perform had, at that point in time, been completed. This was the announcement that Christ made, in “a loud voice”; and, because of that which was involved in the announcement, there was then no longer any need for Him to continue His sufferings on the Cross. Thus, immediately after He cried out, “It has been finished,” He “gave up the ghost [KJV, lit., ‘He breathed out’ (He expired, willingly relinquishing His life)]” (Luke 23:46).
The work of Christ at Calvary, from the point He cried out, “It has been finished,” has existed in exactly the same finished state in which He proclaimed it to exist at that time. It has existed as a work completed in past time that extends into present time (in a finished state) and that will extend into all the ages comprising eternity ahead (in the same finished state).
Nothing can ever be added, and nothing can ever be taken away. That is to say, nothing can ever change relative to Christ’s finished work at Calvary.
That’s the way God’s procurement of man’s salvation had to occur. Once Christ’s work had been finished, that’s the way His work had to always continue to exist — in a finished state — throughout both time and eternity.
Because of Christ’s finished work, salvation is extended to man “without money and without price” (Isaiah 55:1); and apart from Christ’s finished work, there is no salvation.
He who believes in him is not condemned; but he who does not believe is condemned already [lit., ‘has already been condemned’ (a perfect tense — condemned in past time because of unbelief and presently living in that condemned state)], because he has not believed in the name of the only begotten Son of God. (John 3:18)
It is utterly impossible — and foolish to even consider — that finite man, “dead in trespasses and sins,” could add one thing to or take one thing from the finished work of the infinite God through His Son.
All man can possibly do is simply receive, by believing on the Son, that which has already been done on his behalf.
And then the following:
The Spirit breathes life into lifeless man solely on the basis of that which Christ has done on man’s behalf. And unsaved man can do no more than receive that which has already been done for him. Nothing else enters into the matter.
When Christ referred to His finished work immediately before His death on the Cross, He cried out one word in “a loud voice” — Tetelestai — which has been translated in the English text, “It is finished” (John 19:30; cf. Matthew 27:50; Mark 15:37; Luke 23:46). Tetelestai is the perfect tense form of the Greek verb, teleo, which means “to bring something to an end or completion.” This word in the perfect tense could be more accurately expressed and translated, “It has been finished,” or “It has been completed.”
That to which Christ referred in John 19:30 was His work of redemption. The perfect tense that He used refers to a work completed in past time with the results of that work extending into and existing during present time in a finished state. At the moment Christ cried out, announcing that His work had been completed, there was then no reason for His death to be prolonged. The blood of the Passover Lamb had been shed, and God had “laid on Him the iniquity of us all” (Isaiah 53:5, 6, 12; cf. 2 Corinthians 5:21). Thus, at this point, “He bowed His head, and gave up the spirit [lit., comparing the other gospel accounts, He breathed out, i.e., He expired, willingly giving up His life]” (John 10:17, 18; 19:30).
Redeemed man has been saved by grace through faith solely on the basis of that which Christ referred to when He cried out from the Cross, “Tetelestai.” The words “are you saved [lit. ‘you have been saved’]” in Ephesians 2:8 are also the translation of a perfect tense in the Greek text. The reference, as tetelestai, is to a work completed in past time with the results of this work extending into the present and existing in a finished state.
At the moment a person believes on the Lord Jesus Christ (places his trust, reliance in Christ, i.e., receives, by faith, that which Christ has done on his behalf), the Spirit not only breathes life into that person but the Spirit also takes up His abode in the individual (cf. Genesis 1:2b; 2:7; Ezekiel 37:1; 1 Corinthians 6:19). Through this means, the man passing “from death to life” becomes “a new creation” “in Christ,” a part of the “one new man” (2 Corinthians 5:17; Ephesians 2:1, 15).
Path to Holiness
Let it be reiterated, a “holy life” by any Christian, has no bearing on his eternal (spirit) salvation, since this aspect of salvation is wholly dependent upon Another (Jesus Christ) who paid the price for man’s redemption on the Cross. The payment was totally sufficient and complete, and there is nothing more that can possibly be added to it. To receive the benefit of such, man need only place his trust in Christ for his eternal (spirit) salvation. And at this point, upon his decision to place such non-meritorious trust in Christ, the transaction, which is irrevocable, is made.
But at this point, he is a new born babe “in Christ,” and without sufficient spiritual maturation to withstand the world, the flesh, or the devil in his quest (fight, race) to secure his soul-salvation, a salvation that has only messianic (not eternal) consequences. From the point of his spirit-salvation forward, it is critically important that he embark on a path to holiness, a path to a position that will stand him in good stead at Christ’s judgment seat, which will allow him to become part of the “bride of Christ” and to “inherit” the age to come, the Messianic Era (the thousand year reign of Christ, which follows the seven year tribulation period) upon the earth.
Christ’s requirements for a holy life is depicted in what is known as the “Sermon on the Mount” (Matthew chapters five through seven), otherwise known as “the law of Christ” (Galatians 6:2)” or “the royal law” (James 2:8). A review of this law, stated point-by-point throughout these three chapters in Matthew, along with additional ridged instruction requiring righteous living throughout the New Testament, brings one to the conclusion that in one’s own power and capabilities such is impossible to achieve.
And this conclusion is quite correct. So then, how may a babe in Christ mature and eventually traverse a path to truly holy living, one that will lead him to successfully appear before Christ at His judgment seat, to secure a position in the “bride of Christ” and to further secure his inheritance — a secure place alongside Christ during His Messianic Kingdom?
The answer is given a number of ways in Scripture, all which center on the following:
1) Turning from (never trusting) self.
2) Turning to (completely trusting) Another.
In other words, one may only travel down the path that leads to holiness by going to and trusting in the same One who gives eternal life; and, the process of acquiring such is much the same as when eternal life was secured.
The following passages of Scripture bear upon this subject, addressing the issue from different perspectives:
1) “As you have therefore received Christ Jesus the Lord, so walk in Him” (Colossians 2:6; cf. Proverbs 3:5, 6). This is to say that the only way one may walk in (holiness) Christ is in the same manner as he received Him, i.e., by relying not upon self, but by placing faith in Jesus Christ.
2) “Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Hebrews 12:1, 2). Here the key is to turn from looking to self and instead, to look to “Jesus, the author [originator] and finisher [perfecter] of our faith.”
The question is, “How does one look to Jesus?” The answer is by looking to the written Word, which is inextricably connected to the living Word, for “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:1, 14).
When we come to the understanding that the written Word is the only means in which we may clearing see Christ today, that all of the Word reflects Him in one facet or another (even as the two disciples on the road to Emmaus learned, Luke 24:25-27), that the Word alone is capable of transforming us (Romans 12:2) so that in righteousness our souls will be saved:
For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)
Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls. (James 1:21)
3) “Sanctify them by Your truth. Your Word is truth” (John 17:17). To be sanctified is to be set apart, another way to say one achieves a holy life. In this passage Christ is praying to the Father in behalf of His disciples. As He prays for their sanctification, He clearly reveals that such comes by His Father’s Truth, which is the Word of God. The point being that sanctification can come no other way.
4) “And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Jesus Christ” (Ephesians 5:18-20). Paul states the way how one may truly live a holy life. Instead of self-empowerment, he reveals it is a matter of being filled (controlled) by the Holy Spirit. And in this age, in Christendom, in various denominations, there are many explanations as to what being filled with the Holy Spirit means, most centering on an emotional experience following one’s salvation.
Yet, if one compares the following “companion” passage to this one in Ephesians, allowing Scripture to interpret Scripture (1 Corinthians 2:13), the concept is made clear.
Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Colossians 3:16)
It clearly reveals that to be filled with the Holy Spirit one need only to absorb and allow the Word of God to dwell richly in him/her in all wisdom. In other words, as we study the Word, it transforms our lives (Romans 12:2), allowing us to make better choices between that which is good and that which is evil.
For everyone who partakes only of milk [basic truths] is unskilled in the Word of righteousness, for he is a babe. But solid food [meat doctrines, e.g., the kingdom message] belongs to those who are of full age [mature], that is, those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:13, 14)
Although there are many more examples within Scripture that will reveal that the path to holiness boils down to solely studying God’s Word while trusting only in God to teach us His Word through the instrumentality of the Holy Spirit (John 16:13), the aforementioned should be sufficient to this end.
So let us renew our devotion to God’s Word and dig deep into its treasures. By so doing, we will be transformed (filled with the Spirit); and, one day soon, gain our inheritance in the coming kingdom of our Lord and Savior Jesus Christ.
For a more detailed treatment of this subject, please read “The Pathway to Spiritual Maturity and the Coming Glory,” which may be accessed by the link at the top of the homepage of www.bibleone.net.