Sanctification, the blood, forgiven, imputed righteousness and salvation
I recently posted comments from Peter concerning our salvation and how he doesn’t relate salvation to the believer in any way as taught in Christianity. Christianity teaches that, at a minimal, believers are saved at conversion. Others say that they were saved, are being saved and will be saved. Peter says none of this concerning our salvation. Instead in the first chapter of I Peter we find him talking about a coming salvation and how we are receiving not the beginning of our faith but the end of our faith concerning our salvation. In Peter’s eyes, we were born again into a living hope with an inheritance kept for us in heaven.
Unfortunately, Robert like so many believers think my position of the timing of salvation, means that I teach forgiveness by the blood of Christ and His imputed righteousness is not instantaneous at conversion. Instead because of this understanding of the church, it is implied that I teach this, although nowhere have I ever taught this. Simply because they can not separate those things from salvation. They have not seen in scripture where there is a group of people who were imputed righteousness by God and most of them still died in their sins.
I further advocate that believers will not find any teaching coming either from Peter or any other writers of the New Testament about three tenses of salvation. Rather scripture is full of the hope of salvation. In my post The three red flags on the three tenses of salvation I explain how scripture teaches we have a hope of salvation even when it says we are saved. God in saying we are saved in our gospel, is doing something in our gospel that He has done for all who have a biblical faith.
A reader of my blog that goes by Robert has responded to my post I Peter chapter one and the three tenses of salvation. So I wish to address Roberts comments two show how I agree with Robert on many things, but the timing of salvation.
The problem with how you present 1 Peter in this post is that you misconstrue what is being presented by Peter in the opening of his letter. Here you show your readers (3)1 Peter 1:2 where he uses both the word sanctification and sprinkling, both of which deal with salvation for “God’s chosen people”, both of which deal with a present-tense state for “God’s chosen people”. Sanctification as used here in 1 Peter 1:2 means the state of purity, signifying a separation to God from a state of unholiness to holiness. The same Greek word used here is also translated as holiness in Romans 6:19,22; 1 Thess. 4:7; and 1 Tim. 2:15. (1)This Greek word means the state predetermined by God for His people, into which in His grace He calls them, (4)and in which they begin and pursue the course of their lives as His people. This is also where we get our word for saint. (2)Furthermore, the use of sanctification and sprinkling in this opening speaks of the Jewish sacrificial rites, which Peter’s Jewish audience would instantly understand as referring to purification of sin on Yom-Kippur, the Day of Atonement. Jesus is our Savior because of His atoning sacrifice, as all the Apostles write.
He goes to lengths to explain the meaning of sanctification. Believe it or not I agree with him. I agree with him whole heartedly when he says by God’s grace we are called (1). I also agree with him when he says we are sprinkled by the blood in his opening comments and how they are synonymous with the temple worship (2). The area that Robert and I disagree is not on his comment that sanctification and sprinkling of the blood deals with salvation (3). We disagree with the timing of this great salvation. For sanctification and sprinkling of the blood does deal with our hope of salvation, for it is at the core of our hope. So none of his statements (1), (2) or (3) do I disagree with, instead I too affirm them. I simply believe scripture speaking of these things speaks of our salvation as a hope.
The question that needs to be asked is this, Does sanctification and the sprinkling of the blood of Jesus which pays for our sins, which are now forgiven, gives us salvation at conversion, because we have now been imputed righteousness? It is a long question, but it is important to ask the questions, because the implications are so important to the Christian life and how some may choose to live their lives.
For instance, some believers, like Robert, see the need for believers to respond to this grace by living their lives unto God (4). By the way, I am with Robert on this one too. But other believers will not live their lives wholly as unto the Lord. Instead they become carnally minded. They become that detested lukewarm found in scripture. As we live our lives for the Lord we all will observe those who once used to be in love with the Lord only to fall away from the faith.
Jesus didn’t say for no reason that those one the narrow path will not all enter the narrow gate. You and I know that those one the narrow path are those who profess faith in Christ. Jesus clearly teaches many who profess faith in Christ will still die in their sins and go to hell.
Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
So did these people get saved only to loose it, which we can not find in scripture? Or did they shipwreck their faith, leave the faith, believe in vain, fell from grace, didn’t remain in the faith to the end, which we can find in scripture. Or is it that there is a hope of salvation as scripture teaches? Robert, I would like you to address this scripture.
If there is only a hope of salvation then there are serious consequences for not remaining in the faith that could see us unto salvation. If salvation is a hope, those who walk away from God are not living a life of faith in the promises of God and will have shipwrecked their faith that could have saved them.
Or is it true of these shipwrecked believers that they are still saved, because they got saved at conversion and are eternally secure. Are they believers who are secure in their salvation, but are a people who are not fulfilling their job description, as Tony Evans says?
To give full audience to Roberts argument, he continues,
(5)His sacrifice delivers us, therefor He is our deliverer. So our salvation, which is our deliverance, is rooted in our being purified, namely by the shedding and sprinkling of blood. (6)The shed blood brings forgiveness, the sprinkled blood purifies.(7) In the Jewish mind, this is an immediate action,(8) not something you hope for at a later date (i.e., your presenting Jesus’ work on the cross and our trust in that work being for His second coming). On Yom-Kippur, when the blood is shed and sprinkled on the alter, Israel IS forgiven for that year. So when Peter is writing these words in his opening, he is evoking this sacrificial meaning that we are sanctified by the shed blood on the cross and the sprinkling of that blood by our faith in Him. Proof of this immediacy is found in 1 Peter mere verses later in 1 Peter 1:9-”And you ARE receiving what your trust is aiming at, namely, your deliverance.” The Amplified Bible says “[At the same time] you receive the result (outcome, consummation) of your faith, the salvation of your souls.”
Again I agree with Robert when he says our deliverance is rooted in our being purified (5). He is right to say, Christ shed blood brings forgiveness, because His blood purifies us (6). I do not disagree that the imputed righteousness is instantaneous to the believer who repents and whose sins are covered by the blood of Jesus (7). So Robert would be right to correct me, if I were saying these things were not instantaneous, as he has done (8).
Again for the record, I have never contended that Christ work on the cross, His shedding of His blood to forgive our sins and the imputed righteousness we receive was something we need to wait for. Instead I have, like Robert, contended they are as Robert has said. Our sins are forgiven, we have been imputed righteousness, this has been my message of The Gospel According to the Gospel.
Have I not written over and over again on how we are included in the blessing of Abraham through Christ? That we too now share in the imputed righteousness that was given to our father Abraham. I have never contended that we wait for this at Christ coming.
What I have written in great length about how God gave Abraham and his descendents imputed righteousness in the sign of circumcision. Please read Christ our minister of circumcision and after reading, please give comment to this gospel of Paul’s. Paul’s gospel is that the people of Israel were imputed righteousness, not just like us, rather we just like they have been given this by God. Paul’s gospel is they were imputed righteousness but they rejected this righteousness from God. But now this has come to us gentiles. Hence we too can be imputed righteousness as Robert contends, but we too can fall in our sins just like Israel.
Church doctrine states that our sins being forgiven gives us the credited righteousness that we do not deserve by God. This I agree to! But the church says this is salvation. This I do not agree with, because scripture is teaching us something else, as found in those in whom we are grafted into, who being imputed righteousness, died in their sins.
We can see by Robert’s comments that he believes this church doctrine. Heck many do.
(9)This is not as you say things said as if they were, but truly are, by what is the Jewish sacrificial system. (10)To say anything else of the shedding and sprinkling of blood as immediate to forgiveness and purification makes God as seen in the OT Levitical system and NT new covenant by way of the cross (which is of the OT Levitical system) a liar. (11)It is a delusion of the sacrificial significance to say 1 Peter teaches our salvation is to come at any other time than when the blood cleanses. (12)The NT teaches time and again in the Apostolic writings that the blood was shed (forgiveness) at the cross for all people in all times (confirming what you teach against Calvinism’s predestination) (13)and that the sprinkling of the blood (our purification) comes from our faith in Him and what He has done (see Heb. 9). (14)By the Jewish understanding of sacrificial atonement, our conversion by faith is our deliverance from sin, our salvation here and now, not to come at a time when the Bible teaches Jesus comes not to save but to judge
I assume that Robert’s comment here is in reference to my belief that God calls things that are not as if they were (8). Which by the way was a teaching of Paul. There is much more to this that can be found in my post The three red flags on the three tenses of salvation. I have to assume Robert is rejecting this teaching from Paul, that somehow this doesn’t have anything to do with our hope of salvation, even though Paul uses Abraham as our example of faith.
Again, I agree with Robert, I would be a liar if I was actually saying what he is accusing me of saying (10). But I am not. Robert, like many in Christians believe sanctification, the forgiveness of sin and imputed righteousness is salvation. What I have taught is that we are now imputed with the same righteousness that was first given to Abraham. Now through Christ we share in this blessing through Christ who is our minister of circumcision, but we are to wait for the manifestation of our salvation when Christ returns. The first time he came to redeem men, the second time He will come to bring salvation.
So Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.
Because of Robert’s viewpoint that being cleans by the blood and being imputed righteousness equates to salvation, he thinks I teach delusions (11). He is right to say that the New Testament teaches forgiveness because of the cross for all peoples (12), praise God! And again confirming what he says about our purification (13).
But I do believe scripture is teaching us, contrary to what Robert and most believe, that being imputed righteousness by God does not equate to salvation (14). Yes we are delivered from sin but this doesn’t mean that we are saved.
So as I see it, Robert and I agree on everything concerning what we have in the work of Christ on the cross for us. We disagree in the application of this concerning the timing of salvation. Robert with most of the church says this is salvation. I believe scripture teaches us that it qualifies us to live a life of faith by which we can be sure of a coming salvation in the one who made the promise. It is a shame that nearly everyone who reads my post, because of their viewpoint, think that I negate what we have in Christ concerning our being forgiven and being given a righteousness we do not deserve in place of this sin.
I am in the middle of cleaning up my categories section on the left side of my blog, so readers can read things by topics. Although it is not completely to my liking and there may be overlap in topics yet, I would encourage you to read the post under the category of hope of salvation. There is much evidence in there for us to consider concerning the faith we hope in. There is so much evidence concerning those who were imputed righteousness who fell away, how we are grafted into the promises of Israel and their covenant, the overwhelming evidence of our hope of salvation and much more.
In the future I will try to be more clearer on those things I confirm with my brothers and sisters in Christ as I am about those things that I do not.
I would like believers who disagree with my position on the timing of salvation itself to answer some of my other post or even some of the verses here.
 Hebrews 9:28