Having lost its grip on the biblical gospel, the church has bartered that priceless treasure for a pot of fool’s gold. We have all but eliminated any idea that salvation involves a thorough turning from darkness to light and from the power of Satan to God, and we have reduced faith to a “decision” and a rather superficial and vacuous decision at that. In our concern to maintain the freeness of justification by grace alone, through faith alone, in Christ alone, we have forgotten that salvation is about more than pardon. It involves the deliverance of the whole man, indeed in the ultimate sense the entire cosmos, from the corruption of sin into the liberty of the glory of the sons of God. It is God’s unswerving purpose to “bring many sons to glory” (Heb. 2:10). Augustus Toplady was clearly on target when he wrote about Christ’s redeeming work being a “double cure.” It not only saves us from wrath but it is also intended to make us pure.
Biblical writers and preachers spoke much differently than we about this magnificent message of all-sufficient grace. For them, salvation involved nothing less than a revelation of the resplendent glory of God. It is significant that in Stephen’s vindicatory sermon he began with the words “The God of glory appeared to our father Abraham. . . .” (Acts 7:2). It is God’s manifestation of himself as the “God of glory” that turns sinners from darkness to light. When the Scriptures speak of God’s glory they are simply describing the sum of his glorious attributes. It was not without reason that the theologians who framed the Westminster Confession of Faith began their statement regarding God’s decree concerning salvation with the words, “By the decree of God, for the manifestation of his glory. . .” When Jesus described his earthly mission and, indeed, the nature of eternal life itself, it was in terms of knowing God in all the majesty of his glorious being. He said, “I have finished the work you gave me to do. . .I have manifested your name [“name” was more than a mere appellation; it was a description of a person’s character] to the men whom you have given me out of the world” (John 17:4-6).
When Isaiah began to proclaim his message of comfort based on the work of the coming Anointed One, these were the words he used—“The glory of Jehovah shall be revealed, and all flesh shall see it together” (Isaiah 40:5). The splendor of the New Covenant is that it reveals the glory of God in a way the Old Covenant never could. Paul indicated that the glory of the Old Covenant had been so eclipsed by the glory of the gospel covenant that, by comparison, the old had no glory at all (see 2 Cor. 3:8-11). When John described the apostles’ experience with Jesus, he wrote, “. . .we gazed on his glory, the glory as of the uniquely begotten of the Father, full of grace and truth.” It should be obvious that he was asking us to recall what should be a well-known event in the history of redemption. In Exodus thirty-three, we read the account of Moses’ request to see God’s glory. Jehovah had responded to him that he would allow him to see his back but not his face, since no one could see his face and live. It should not escape our attention that even this inferior revelation was a blessing that was granted by sovereign mercy (33:19). When Jehovah caused all his goodness to pass before Moses and when he proclaimed his name [his character] before him, part of what he declared is that he is “abundant in goodness [loving-kindness] and truth [covenant faithfulness].” This was the near equivalent to John’s words in John 1:14 “full of grace and truth.” What the law revealed in type and shadow, has now been fully revealed in Christ. “For the law was given through Moses, but grace and truth [fulfillment as opposed to type] came by Jesus Christ” (v. 17).
We must always remember that the biblical gospel does not proclaim Christ in his state of humiliation but in his state of exaltation. The gospel not only “concerns his Son who, according to the flesh was made of the seed of David” but also “who was declared [determined] to be the Son of God with power [the powerful Son of God] according to the Spirit of holiness by the resurrection from the dead” (See Romans 1:3-4). We must never, in our minds, separate “Lifted up was he to die” from “Now in heaven exalted high.” It is not Jesus dying on a cross who saves, but the Jesus who died on the cross who saves. It is the one “who was dead, but is alive.” It is “Christ HAVING BEEN CRUCIFIED.” The Savior we proclaim is one who, as the result of his victorious redemptive work, is now enthroned in majesty and glory as the embodiment of the redemptive work he has accomplished once for all. He is enthroned as the crucified one. He is “the Lamb in the center of the throne.”
The issue of whether coming to faith in Christ is the result of human decision or of divine intervention should be a simple one for anyone who understands what conversion truly is. If conversion is simply “letting Jesus come into my heart so I can go to heaven when I die” it is conceivable that a sinner in a state of corruption could make such a “decision.” After all, who wants to suffer in the lake of fire for eternity? As long as I can continue to be the master of my life, why wouldn’t I go for the goodies? The message of the modern “church” is so far removed from the biblical gospel that it bears almost no resemblance to it whatsoever. Look how the apostle Paul described conversion. He wrote, “If our gospel stands veiled, it stands veiled to those who are perishing, in whom the god of this age [He is “the god of this age” in the sense that the children of this age have chosen to follow him and worship him as their god] has blinded the minds [It is the minds that are veiled by darkness, not the gospel] of those who do not believe with the result that the light of the good news of the glory of Christ, who is the image of God does not shine [the word means dawn] upon them” (2 Cor. 4:3-4). He then describes conversion in terms of a creative act of God for the purpose of making his glory known in the face of Jesus Christ, He wrote, “For it is the God who commanded the light to shine out of darkness who has shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). Conversion involves nothing less than God’s creative power by which he manifests his glory in the face of Jesus Christ and only God can manifest himself in this way. We must never forget that the merciful decision to manifest his glory “. . .is not of him who wills or of him who runs but of God who shows mercy” (Romans 9:16).