Christ was offered once to bear the sins of many. To
those who eagerly wait for Him He will appear a second time,
apart from sin, for salvation.
Heb 9.28
To better understand this hope of perfection, it is necessary to look closer at the above text. Because it not only tells us when this happens but who reaches full maturity. Concerning the latter, it reveals those ‘eagerly waiting’ for Christ’s return qualify for the ‘salvation’ He brings. That is, they alone are blessed by the final installment of grace to fully realize Heaven’s purposes for humanity. The salvation secured on the Cross is not reaped all at once but as believers go from ‘faith to faith’, from ‘grace to grace’, and from ‘glory to glory. Though scripture speaks of salvation through the ‘new birth’, this is the first of several installments. Other texts, therefore, mention further deposits of salvation, with one of these yet to come.
Salvation, then, has three phases—past, present, and future—
and the work of grace so a believer is ‘born again’ to deliver their spirit from the reign of darkness (Col 1.13) is only the first of these. There is a true story of an earnest young Christian woman who accosted the elderly gentleman sitting on the seat beside her on the train with the question, “Are you saved”? She didn’t know he was a theologian so was more than surprised when he answered (in greek) “Do you mean past, present, or future salvation”?
ONGOING SALVATION
The soul is progressively saved (1Pet 1.9) only as the Holy Spirit delivers from the fallen nature (its depravity), the influence of the ‘world’, and demonic attacks. A
‘metamorphosis’ (greek word for ‘transformed’ (Rom 12.2)) of the soul that strengthens the will, purifies the heart’s desires and corrects wrong mindsets and beliefs. This also restores the image of God, so it can involve the healing of inner hurts and memories. This is the believer’s present salvation (1Cor 1.18).
A FUTURE SALVATION
Though a believer’s spirit and soul enjoy salvation already, this does not fully deal with the ‘depravity’ (original sin) inherited from the original ‘fall’ into sin. This is not complete until the deposit of abundant grace is poured out at the end of the age; the final installment of ‘salvation’ (yet to be revealed) to deliver from sin’s power as well as its penalty. Ultimately, saving ‘to the uttermost’ the believers who qualify. Now, if you object to such a statement by referring to, ‘ If we say that we have no sin, we deceive ourselves, and the truth is not in us’
(1Jhn 1.8), the following must be said. Like other texts in the bible, this too can be a general truth; one that doesn't necessarily hold true forever and it extrapolates the text to say it means the bias to sin can never be canceled.
Even if the weakness of the flesh remains, this doesn’t rule out its influence being overridden; believers experience this all the time (even though it is not permanent). Yet, I am persuaded a better outcome is promised, the eradication of sinful flesh, what all believe is the outcome in the millennial age and in heaven. But I speak of a work of salvation before then, yet not the notion advanced in the 19th century about a work of grace so believers can never sin again. (More on this later).
Either way—carnal ‘flesh’ is overridden or eradicated—
there is every reason to believe this enemy of moral perfection will be fully overcome before the next age. If it remains, there will be the grace to rise above it as an airplane overcomes the downward pull of gravity. Yet, I believe its eradication will bring even greater glory to God. (This latter option has the
possibility of sinning if the wrong choice is made). Now, aside from what is contentious, surely we all agree on the need for additional ‘saving’ beyond the current level of sanctification.
To arrive at an answer to this thorny issue, a critical question must be asked. Did Christ’s death on Calvary secure a
‘full salvation’ from sin or only a partial one? A reasonable question to pose when Christ ‘came into the world to save sinners’ (1Tim 1.15) and His death on the Cross was to
‘redeem us from all iniquity’ (Tit 2.14). To what extent, then, does the work of Calvary save us? Does it only secure cleansing from the guilt of sin? If so, then believers have a
‘policy’ with limited benefits! No, no, the ‘policy’ Christ purchased comes with full benefits. Not all are manifest as yet, but as the author discloses, this is largely solved with the future installment of salvation ensuring believers will reach moral perfection. When there, they automatically enjoy complete victory over the ‘law of sin and death’. (Many will argue our salvation is complete but realized only in the new age or heaven—I disagree!)
In writing about this ‘hope of (full) salvation’ (1Thes 5.8), Paul also refers to it as the ‘helmet of salvation’ (Eph 6.17).
That is, the armor protecting the mind against spiritual attacks, and critical to ‘withstand in the evil day’ (Eph 6.13). That is, when evil climaxes and the enemy of souls launches much stronger attacks against the mind. This hope is the ‘garrison’
the mind needs against such a threat, making it not an optional extra. With believers already struggling with depression and anxiety due to recent events, it is anybody’s guess what the toll will be when the stress exponentially increases and this hope of salvation is not in the heart.
FULL SALVATION
‘He is able to save to the uttermost those who come to God through Him, since He…lives to make intercession’ (Heb 7.25)
This text should remove any doubt about the extent of our salvation—to ‘ the uttermost’ says it all! Indeed, to convey the full import of the greek for this, other bibles translate it more graphically as ‘ save absolutely' (NEB), ‘save completely’
(Wms), and ‘save perfectly’ (AMB). All better renditions of the greek word derived from one with the meaning, ‘the conclusion or the ultimate limit ’. Our salvation, then, is not a ‘limited’ one as Christ did not put down a small upfront deposit to pay part of the cost of redeeming humanity from sin. He paid the full price to purchase the ultimate salvation Heaven could supply—
not one at a knock-down price from the ‘bargain basement’.
This salvation is considerably greater and more extensive than many dare to believe. True, not all is delivered in this age, but certainly, a lot more than many expect. Why, then, put off to the next age what God wants His children to have in this one?
Now, if you believe it is impossible to overcome every outcome from the sin of our first ‘parents’ while still in a mortal body—to some extent, I agree. Full deliverance from every consequence of the ‘fall’ into sin is in the coming age with a resurrected body. But this doesn’t mean we can't hope to enjoy complete victory over sin’s temptation and pull before then. In fact, to dismiss such a hope altogether doesn’t seem reasonable when believers already enjoy this victory, even if it is temporary. Yes, certain issues must be resolved for a permanent solution, but the mortal body is not one of them.
SALVATION IN THE ‘LAST TIME’
‘Blessed be the God and Father of our Lord Jesus Christ, who…has begotten us again to a living hope through the resurrection of Jesus Christ...to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time.’ (1Pet 1.3-5) Through the ‘new birth’, a believer passes from death to life
and receives the ‘earnest ‘(KJV) of the Holy Spirit. When this
‘down payment’ (Eph 1.14) of their inheritance is upgraded with the ‘Baptism of the Holy Spirit’, they have the grace (if maintained) to keep sanctified until the final deposit is
‘ brought…at the revelation of Jesus Christ’ (1Pet 1.13). As the above text says, what is, ‘ ready to be revealed in the last time’.
Now, this final deposit of salvation—associated with an appearance of Christ—can’t be the one when He is ‘ revealed from heaven with His…angels in flaming fire’ (2Thes 1.8) and
‘e very eye will see Him’ (Rev 1.7) (somehow, who knows). In that very public appearance, He comes as the judge of the earth; the text in Hebrews, however, speaks of Christ returning to meet with ‘ those who eagerly wait for Him’ (9.28). A private meeting, yet not with all believers as those unprepared due to indifference or who are deaf to the call ‘the bridegroom is coming’ (Matt 25.6) will miss out. More than one parable Jesus told refers to this appearance for believers who qualify, with the clearest understanding found in the one about those taking part in a ‘wedding feast’ (Matt 25.1-13). And it shows not all will be willing to pay the cost of the ticket to this banquet, in the main, due to their failure to ‘pursue…holiness without which no one shall see the Lord’ (12.14).
‘This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.’
(Acts 1.11). In describing Christ’s return, the angels allude to this ‘private appearance’, for it is indisputable only a few disciples witnessed His departure to heaven. Hence, when they say He will come (back) ‘in like manner’ it is reasonable to conclude it too will be by ‘invitation only’. After all, Christ is returning to meet a ‘bride’ ‘eagerly waiting’ the groom.
FORESHADOWING
Key events throughout scripture foreshadow those in this current dispensation of the Holy Spirit and what it means for
believers. The glory upon Moses' face, for instance, foreshadows the glory believers are promised in a new covenant. Though they go from ‘ glory to glory’ (2Cor 3.18) by growing in the grace and knowledge of Christ, much greater glory is to clothe many before this age ends. So much so, they will ‘ shine forth as the sun’ (Matt 13.43). Hence Christ's reference to the event foreshadowing this by saying, ‘There are some standing here who shall not taste death till they see the Son of Man coming in His kingdom’ (Matt 16.28). Though somewhat enigmatic, this prediction is best interpreted as fulfilled in the event recorded in the next chapter of the gospel.
Where, on a high mountain, and to the amazement of the watching disciples, Christ is transfigured so even His clothing radiates with glory. This is an important ‘typical’ event as the glory He manifested foreshadows what will be seen upon these believers who ‘ shine as the sun’ (Matt 17.2). He is the template for the glory to be manifest in them.
Now, Christ’s transfiguration was the result of the glory resident within Him already suddenly bursting forth. The outpouring of grace bringing ‘full ‘salvation’ to an endtime company of believers will have the same result. The Holy Spirit will burst forth from within with such glory they will be
‘conformed to His (Christ) image’ (Rom 8.29). An ‘abundance of grace’ (2Cor 9.8) on these believers (called ‘manifest sons’
(Rom 8.19)) such that they will walk in complete victory over the scourge of sin. What is promised here, ‘sin shall not have dominion over (you)’ (Rom 6.14), and though potentially true now, only at the end of this age is this realized.
The gifts and graces of the Holy Spirit manifested at a high level (though not perfectly) in the early church. The endtime church is to be graced with an anointing exceeding what they had; allowing believers to perform unprecedented signs, wonders, and miracles to give the ungodly their final convincing witness to the gospel. An enduement making it also
possible for them to ‘understand all mysteries and all knowledge’ and have ‘all faith, so (they) could remove mountains’ (1Cor 13.2). Now, the apostle Paul says this can't happen unless ‘perfect love’ rules in hearts, so love and other fruits of righteousness will also manifest perfectly. All this with enhanced faculties for thinking, remembering, and feeling so believers can ‘ walk in the Spirit and not fulfill the lusts of the flesh’ (Gal 5.16).
THE TYPOLOGY OF THE FEASTS
Besides a sacred function, the three ‘Feasts of Israel’
foreshadow the ‘great salvation’ purchased for the spiritual
‘Israel of God’. In particular, this third feast because it typifies the final installment reserved for the church at the end of the age. As already laid out, Christ historically fulfilled the Feast of Passover and it is personally fulfilled by repentance and faith in Him. The Feast of Pentecost is fulfilled when a believer receives the ‘Baptism in (with) the Holy Spirit’. But after experiencing what these two feasts typify, believers have still only ‘tasted’ the salvation due them. They have not received the fullness of it, nor entered fully into the promised divine
‘rest’. Not until the fulfillment of the ‘Feast of Tabernacles is complete are these inherited’ (in this age, not the next).
By ‘trumpeting’ the ‘Word of God’ to Israel, Christ commenced fulfillment of the feast of ‘Blowing of Trumpets’.
Likewise, the fulfillment of the ‘Day of Atonement’ when He ascended on high to minister in the true Holy of Holies. After securing atonement for sin and showing Himself alive to Mary and the apostles (even Thomas), He also fulfilled the High Priest’s first appearance out of the Most Holy Place. As to Him fulfilling the High Priest’s appearance for the ‘second time’
from the Holy of Holies (what climaxed the ‘day’), this must wait until His appearance for ‘ the second time’ (9.28) from heaven to meet those ‘eagerly waiting’ the arrival.
Incidentally, with both feasts having a similar pattern of days for the rituals it is interesting to note what is typified in Passover is completed in the Feast of Tabernacles. The first feast represents the ‘alpha’ of salvation and the last feast with the ‘hope of perfection’ is the ‘omega’. The outcome believers must patiently wait for, not in a state of suspended animation, but using the time to ‘work out (their) own salvation with fear and trembling’ (Phil 2.12). But in much patience also because they look to the time when ‘He is revealed, (they) shall be like Him’ ( 1Jhn 3.2).