The phrase, “I'm saved,” the question, “Are you saved?” and
the declaration, “They got saved!” are often heard within Christianity. The word ‘saved’ is a verb and therefore
communicates action, i.e. to be “saved from something.”
“The word “salvation” connotes the fact that his [God’s] people were in trouble and
needed rescuing.”[1]
The modern Church has become so laden with terminology and cliché that the original message which the New Testament (NT) writers intended to communicate is obscured, if not entirely absent. While a palatable salvation makes for handy marketing, it has fostered ignorance of solid theology, exegesis, and the proper hermeneutical principles needed for interpretation. These often heard phrases are rarely helpful or accurate.
The modern Church has become so laden with terminology and cliché that the original message which the New Testament (NT) writers intended to communicate is obscured, if not entirely absent. While a palatable salvation makes for handy marketing, it has fostered ignorance of solid theology, exegesis, and the proper hermeneutical principles needed for interpretation. These often heard phrases are rarely helpful or accurate.
What exactly does “asking Jesus into one’s heart” mean?
While some corroborate this vague notion with various “proof texts,” it is not
a NT theme and is foreign to the Hebraic worldview out of which Jesus proclaimed
his God-ordained message. The actual message of the NT is, “repent and believe
in the Gospel of the Kingdom of God” (Mk 1:14-15, Acts 8:12).
“What then did Jesus intend to do? The alternative offered by
many who dismiss the church as a bad mistake is simply that Jesus came to offer
individuals a new way of salvation, or perhaps a new form of religion. This, of
course, is equally anachronistic; individualism is a comparatively modern, and
a largely western, phenomenon.”[2]
Phrasing the question in the past tense, “when were you saved” conveys the idea that one
comes into possession of something
that either can or cannot be lost. Perhaps a better
question to ask is, “when are we
saved”?
In the centuries following Jesus' ministry, the Greek
paradigm pervaded Christian thinking, which resulted in the long-expected,
God-ruled, corporeal kingdom becoming a spiritualized, internal tranquility and a kingdom of the heart.
“The call to ‘believe in the gospel,’ or to ‘believe in me,’
does not suggest that Jesus was inviting Galilean villagers to embrace a body
of doctrine—not even a basic ‘theory’ about ‘salvation’ and how they might
attain it, nor, again, very much of a christology (though presumably it
involved recognizing Jesus as a god-sent prophet like John). Nor does it
suggest that Jesus was offering them what we would today call a new ‘religious
experience.’ It evokes the historical picture of one who believed that, with his
work, Israel’s god was inaugurating his long-awaited kingdom.”[3]
Due to this shift, salvation was ripped from its indigenous
context and meaning then placed within the framework of this alternative “kingdom.”
Passages used in support this "spiritualization"
theory are sparse and gravitate toward abusing solid interpretational
principles. The imagery drawn from the Old Testament (OT) and its inherent
theology (as well as the worldview of the NT writers) tells an entirely different
story. The soteriological foundation provided therein renders it difficult to
reconcile interpretations of the kingdom and salvation as being merely
spiritual or other-worldly.
Salvation, while often interpreted today as an internal,
spiritual phenomenon or state of being, had a much more political and tangible
meaning in the first-century. In a broad sense,
salvation had eschatological overtones which
drew from well-known imagery in the Torah and the message of hope heralded throughout
the Writings and Prophets.[4]
Salvation was intimately linked to resurrection and parousia[5]
theology. Inasmuch as salvation was an answer to sin, iniquity, missing
the mark, or failure to obey the commands and statutes of the Lord, it was
so on the basis of those things being one's subsequent undoing, which then culminated in
separation and final condemnation. Either a person is subjected to the justice
of God or is saved from it, i.e. life or death. The promise
and hope of Yahweh's salvation was
exemplified throughout the generations of Israel, reflecting the typology set
earlier within their history.
[1]
N.T. Wright, Justification: God’s Plan
and Paul’s Vision (Downers Grove, IL.: IVP, 2009), 71.
[2]
N.T. Wright, Jesus and the Victory of God:
Christian Origins and the Question of God,
Vol. 2 (Fortress Press, 1996), 275.
[3]
Ibid., 263.
[4] Tanakh (TNK) is an acronym for the three
bodies of writing of which it is comprised. Torah,
Nevi'im (the prophets) and Ketuvim (the writings). Using the phrase
“Old Testament” has proven offensive to the Hebrew people, because in doing so
Christians are stating (intentionally or not) that the New Testament is the new
and improved version and they have the old one.
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