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 understand this hope of perfection, we need to take a closer look at the above text as it not only tells us when this happens but also who reaches full maturity. With regard to the latter, it clearly is those ‘eagerly waiting’ for Christ’s return.
They alone qualify for the ‘salvation’ He brings, the final installment of grace realizing the divine purposes for humanity.
What was secured on the Cross is not reaped all at once, but by going from ‘faith to faith’, from ‘grace to grace’, and from
‘glory to glory. Scripture speaks of salvation via the ‘new birth’, but this is the first of several installments, and, therefore, other texts speak of further deposits of salvation—with one of these yet to come. Salvation, then, has three phases—past, present, and future—with the first being the work of grace so a believer is ‘born again’ so their human spirit is delivered from the reign of darkness (Col 1.13)
There is a true story about 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 “Do you mean past, present, or future salvation”?
ONGOING SALVATION
The soul becomes progressively saved (1Pet 1.9) as the Holy Spirit delivers it from the fallen nature (its depravity), the influence of the ‘world’, and from demonic attacks. A
‘metamorphosis’ (greek for ‘transformed’ (Rom 12.2)) of the soul that strengthens the will, purifies the heart’s desires and corrects wrong mindsets and beliefs. Because it also restores the image of God, it can involve healing the soul of memories and inner hurts. This is our present salvation (1Cor 1.18).
A FUTURE SALVATION
Though the spirit and soul of a believer already enjoys salvation it doesn’t fully deal with the ‘depravity’ (original sin) all inherit from the original ‘fall’ into sin. This is not complete until the final installment of ‘salvation’ (yet to be revealed), the deposit of abundant grace poured out before the age ends to deliver from more than sin’s penalty. It will also deliver from its power—saving ‘to the uttermost’ those who qualify. Now, if you object to that 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 needs to be said. Like others in the bible, this text can be a general truth, one that does not necessarily hold true forever. We extrapolate it 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 everyone believes is the outcome in the millennial age and heaven, but I speak of a work of salvation before then.
(This is not to advance the 19th-century notion of 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 is to be fully overcome before the next age. If it remains, there will be the level of 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 this contentious point, surely everyone agrees on the need for additional saving in believers beyond the current level of sanctification.
In arriving at the answer to this thorny issue, a critical question must be asked; namely, did Christ’s atoning death on Calvary secure a ‘full salvation’ from sin or was it only partial?
A reasonable question 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 we have a ‘policy’
with limited benefits! No, no, the ‘policy’ Christ purchased comes with full benefits; as yet, not all are manifest, but as the author discloses, the future installment of salvation solves this.
It will ensure believers reach moral perfection and enjoy complete victory over the ‘law of sin and death’. (Many argue our salvation is complete but only realized in the new age or heaven—I disagree!)
The apostle Paul refers to this ‘hope of (full) salvation’
(1Thes 5.8) and calls it the ‘helmet of salvation’ (Eph 6.17).
The critical piece of armor providing protection for the mind against spiritual attacks and what is needed to ‘withstand in the evil day’ (Eph 6.13). The day when evil climaxes and the enemy of our souls launches stronger attacks against the mind; this hope is the ‘garrison’ your mind needs against such a threat. It is 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 if the stress increases exponentially and the hope of salvation is not in hearts.
FULL SALVATION
‘He is able to save to the uttermost those who come to God through Him, since He always lives to make intercession.’
(Heb 7.25) This text removes any doubt about the extent of our salvation—to ‘ the uttermost’ says it all! Indeed, other bibles translate it more graphically as ‘ save absolutely' (NEB), ‘save completely’ (Wms), and ‘save perfectly’ (AMB) to better convey the full import of the greek here. All better renditions of the greek derived from a word 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 in paying part of the cost of redeeming us 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’. A salvation considerably greater and more extensive than many dare to believe. True, not all of it is delivered in this age, but certainly, a lot more than many expect. Why, then, put off to the next age what God wants us to have in this one?
Now, if you believe overcoming every outcome from the sin of our first ‘parents’ while still in a mortal body is impossible—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 for complete victory over sin’s temptation and pull before then.
In fact, to dismiss such a hope altogether doesn’t seem reasonable when believers enjoy this victory already, 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. And when this ‘down payment’ (Eph 1.14) of their spiritual 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 ultimate 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 this very public appearance, He comes as the judge of the earth, whereas the text in Hebrews speaks of Christ returning to meet with ‘ those who eagerly wait for Him’ (9.28)—it is a private meeting with believers. Yet not all, as those unprepared due to indifference or who are deaf to the call ‘the bridegroom is coming’ (Matt 25.6) miss out. More than one parable refers to this special 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).Where it shows not all believers 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 in Scripture foreshadow this current dispensation of the Holy Spirit and what it means for believers.
For instance, the glory upon Moses' face foreshadows the glory believers are promised because of the new covenant. Even though believers 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
‘ shine forth as the sun’ (Matt 13.43). Hence the event foreshadowing this referred to by Jesus when He said, ‘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 what the next chapter of the gospel records. The event on a high mountain, where much to the amazement of the watching disciples, Christ is transfigured so even His clothing radiates with glory. This event is ‘typical’, for the glory manifest in Him foreshadows what will be seen upon these believers who ‘ shine as the sun’ (Matt 17.2). He is a template for the glory manifest in them.
Christ’s transfiguration was the result of the glory already resident within Him 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 with such glory they will be ‘conformed to His (Christ) image’ (Rom 8.29). This ‘abundance of grace’ (2Cor 9.8) on them (called ‘manifest sons’ (Rom 8.19)) allows these believers to walk in complete victory over the scourge of sin—
what is promised here, ‘sin shall not have dominion over (you)’
(Rom 6.14). Though potentially true now, it is to be fully realized before this age closes.
The gifts and graces of the Holy Spirit manifested at a high level (though not perfectly) in the early church. The anointing to grace the endtime church will exceed what they had
allowing believers to perform unprecedented signs, wonders, and miracles, thus giving the ungodly a final convincing witness to the gospel. This enduement will also make it possible for them to ‘understand all mysteries and all knowledge’ and have ‘all faith, so (they) could remove mountains’ (1Cor 13.2). Now, according to the apostle Paul, this can't happen unless ‘perfect love’ rules in hearts, so love and other fruits of righteousness will also manifest perfectly.
All the above along 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 their sacred function, the three ‘Feasts of Israel’
foreshadow the ‘great salvation’ Christ purchased for the spiritual ‘Israel of God’. This third feast, in particular, as it typifies the final installment reserved for the church at the end of the age. As laid out, Christ historically fulfilled the Feast of Passover and it is fulfilled personally by repentance and faith in Him. By receiving the ‘Baptism in (with) the Holy Spirit’, believers also fulfill the Feast of Pentecost. But after experiencing what is typified in these two feasts, believers have still only tasted the ‘salvation’ due them. They have not received its fullness, nor entered fully into the promised divine
‘rest’. Not until the complete fulfillment of the ‘Feast of Tabernacles’ (in this age, not the next) are these inherited.
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. By showing Himself alive to Mary and the apostles (even doubting Thomas) after securing atonement for sin, He also fulfilled the High Priest’s first appearance out of the Most Holy Place. As to the fulfillment of the High Priest’s appearance for the
‘second time’ from the Holy of Holies (what climaxed the
‘day’), this must wait until Christ appears from heaven for ‘ the second time’ (9.28) to meet those ‘eagerly waiting’ this 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’. An outcome we must patiently wait for, not in a state of suspended animation, but using the time to ‘work out our own salvation with fear and trembling’ (Phil 2.12), and in much patience because we look to when ‘He is revealed, we shall be like Him’ ( 1Jhn 3.2).