Tag Archives: salvation

“No one is too bad to be saved” by J.C. Ryle

“No one is too bad to be saved, or beyond the power of Christ’s grace. The door of hope which the Gospel reveals to sinners is very wide open.

Let us leave it open as we find it. Let us not attempt in narrow-minded ignorance, to shut it.

We should never be afraid to maintain that Christ is ‘able to save to the uttermost,’ and that the vilest of sinners may be freely forgiven if they will only come to Him.

We should offer the Gospel boldly to the worst and wickedest, and say, ‘There is hope. Only repent and believe. Though your sins be as scarlet they shall be as white as snow; though they be red like crimson they shall be as wool.’ (Isaiah 1:18.)

Such doctrine may seem to worldly people foolishness and licentiousness. But such doctrine is the Gospel of Him who saved Zacchaeus at Jericho.

Hospitals discharge many cases as incurable. But there are no incurable cases under the Gospel. Any sinner may be healed, if he will only come to Christ.”

–J.C. Ryle, Expository Thoughts on Luke, Vol. 2 (Carlisle, PA: Banner of Truth, 1858/2012), 2: 216-217.

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“Our great and glorious Covenant Lord” by Stephen Wellum

“By taking on our humanity, Christ became the first man of the new creation, our great mediator and new covenant head. As this man, Christ reverses the work of the first Adam and forges ahead as the last Adam, our great trailblazer and champion (archégon; Heb. 2:10).

God the Son incarnate is perfectly qualified to meet our every need, especially our need for the forgiveness of sin. According to the storyline of Scripture, only the God-man—the Son incarnate—could mediate the reconciliation of God and man by offering Himself as a sinless, sufficient, substitutionary sacrifice such that God Himself redeems His people as a man (1 Tim. 2:5-6; Hebrews 5-10).

As the divine Son, Christ alone satisfies God’s own judgment upon sinful humanity and demand for perfect righteousness. As the incarnate Son, Christ alone identifies with sinful humanity in His suffering and represents a new humanity as our great and glorious Covenant Lord…

In Jesus, we truly meet God face-to-face; we meet Him, not indwelling or overshadowing human flesh, nor merely associated with it, but in full and wonderful glory.

Although we behold Him as a man, He is much more; He is the Lord, the divine Son who humbles Himself and veils His glory by becoming one with us. It is God the Son Himself who dwells among us to speak, act, live, love, rule, and redeem for our good and His glory.”

—Stephen J. Wellum, God the Son Incarnate: The Doctrine of Christ (Wheaton, IL: Crossway, 2016), 434, 435-436.

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“Only Jesus” by Stephen Wellum

“Given who Jesus is, we must also be led to worship, adoration, faith in Him alone, and a glad and willing submission to His Lordship in every area of our lives. In Jesus Christ, God the Son incarnate, we see the Lord of Glory, who has taken on flesh in order to become our all-sufficient Redeemer.

By sharing our common human nature, the Son of God is now able to do a work that we could never do. In His incarnation and cross work, we see the resolution of God to take upon Himself our guilt and sin in order to reverse the horrible effects of the fall and to satisfy His own righteous requirements, to make this world right, and to inaugurate a new covenant in His blood.

In Jesus Christ, we see the perfectly obedient Son taking the initiative to keep His covenant promises by taking upon himself our human nature, veiling His glory, and winning for us our eternal salvation.

Our Savior and Redeemer is utterly unique. This is why there is no salvation outside of him. He is in a category all by himself in who He is and in what He does.

In fact, because our plight is so desperate, due to sin, the only person who can save us is God’s own dear Son. It is only as the Son incarnate that our Lord can represent us; it is only as the Son incarnate that He can put away our sin, stand in our place, and turn away God’s wrath by bearing our sin.

Only Jesus can satisfy God’s own righteous requirements, because He is one with the Lord as God the Son; only Jesus can do this for us because He is truly a man and can represent us.”

—Stephen J. Wellum, God the Son Incarnate: The Doctrine of Christ (Wheaton, IL: Crossway, 2016), 442-443.

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“Christ never for a moment lived for Himself, but always for His church” by Herman Bavinck

“Christ never for a moment lived for Himself (Romans 15:3), but always for His church to leave it an example (Matthew 11:29; John 13:14–16; etc.), to serve it and to give His life as a ransom for many (Matthew 20:28), and to communicate to it His grace and truth, His light and His life (John 1:16; 6:33ff.; Colossians 3:4).”

–Herman Bavinck, Reformed Dogmatics: Sin and Salvation in Christ, Volume 3, Ed. John Bolt and trans. John Vriend (Grand Rapids, MI: Baker Academic, 2006), 3: 407.

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“Jesus Himself establishes and opens the gates of the kingdom through His perfect obedience” by Brandon Crowe

“As we conclude, I submit that we do indeed find much good news in the Gospels by focusing on the life of Jesus unto salvation. As the last Adam, Jesus vicariously realizes the obedience necessary for eternal life, overcoming the problem of sin and death.

One would need many, many volumes to discuss the grace that is manifested to us through Jesus Christ; indeed, I suppose that the whole world would not be able to contain the books that could be written. I finish, then, with a few brief reflections on the wonders of the grace of Jesus Christ that is revealed in the Gospels.

In the Gospels we see that Jesus accomplishes the righteousness that characterizes the kingdom of God, and this righteousness is a gift. The kingdom demands a better righteousness than that of the scribes and Pharisees for those who would enter it (Matt. 5:20), yet it is also the Father’s good pleasure to grant the kingdom (Luke 12:32).

The stringency in entering the kingdom is ultimately answered by the full obedience of Jesus Himself, who establishes and opens the gates of the kingdom through His perfect obedience—both active and passive. Jesus shows us the unity of obedience and love that the covenantal law of God always required.

Jesus’s people, then, must be united to Him by faith, and so receive the blessings of salvation through the work of the last Adam. By following in the righteous steps of the Messiah, we learn how to truly love God and love our neighbor.

Jesus is definitively and representatively obedient as the last Adam and Son of God, and His people are obedient in a derivative sense, through faith in Him. Jesus is the mediator of the new covenant, which is sealed in His blood.

The full measure of the law has been met, and the penalty of sin has been overcome through Jesus’s death and resurrection. Our faith and hope must therefore be in Jesus Christ, who has proven obedient on our behalf.

I conclude with the confidence expressed by New Testament scholar J. Gresham Machen. As he lay dying in a North Dakota hospital, Machen’s last recorded words came via telegram: ‘I’m so thankful for the active obedience of Christ. No hope without it.’

Machen’s hope is gloriously narrated for us in the Fourfold Gospel, where we read of salvation accomplished by the fully obedient last Adam. As Jesus delighted to do His Father’s will, may we delight to trust in and follow a gracious Savior.”

–Brandon Crowe, The Last Adam: A Theology of the Obedient Life of Jesus in the Gospel (Grand Rapids, MI: Baker, 2017), 214-215.

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“The hands that were pierced with the nails of the cross wield the scepter” by B.B. Warfield

“Let us fix our eyes and set our hearts today on our exalted Saviour.

Let us see Him on His throne made head over all things to His Church, with all the reins of government in His hands, ruling over the world, and all the changes and chances of time, that all things may work together for good to those that love Him.

Let us see Him through His Spirit ruling over our hearts, governing all our thoughts, guiding all our feelings, directing all our wills, that, being His, saved by His blood, we may under His unceasing control steadily work out our salvation, as He works in us both the willing and the doing, in accordance with His good pleasure.

As, in our unrighteousness, we know we have an Advocate with the Father, Jesus Christ the righteous,–or, as our own Epistle puts it, a great High Priest who has entered within the veil and ever liveth to make intercession there for us: so let us know that in our weakness we have the protecting arm of the King of kings and Lord of lords about us, and He will not let us slip, but will lose none that the Father has given Him, but will raise them up at the last day.

Having been tempted like as we are (though without sin), He is able to sympathize with us in our infirmities.

Having suffered as we do, He knows how to support us in our trials.

And having opened a way in His own blood leading to life, He knows how to conduct our faltering steps that we may walk in it.

Christ our Saviour is on the throne. The hands that were pierced with the nails of the cross wield the scepter.

How can our salvation fail?”

–B.B. Warfield, “The Glorified Christ,” in The Saviour of the World (Carlisle, PA: Banner of Truth, 1916/1991), 185-186. This sermon is from Hebrews 2:9.

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“The doctrine of substitution is the key to all the sufferings of Christ” by Charles Spurgeon

“The doctrine of substitution is the key to all the sufferings of Christ. I do not know how many theories have been invented to explain away the death of Christ.

The modern doctrine of the apostles of ‘culture’ is that Jesus Christ did something or other, which, in some way or other, was, in some degree or other, connected with our salvation. But it is my firm belief that every theory, concerning the death of Christ, which can only be understood by the highly-cultured, must be false.

‘That is strong language,’ says someone. Perhaps it is, but it is true. I am quite sure that the religion of Jesus Christ was never intended for the highly-cultured only, or even for them in particular.

Christ’s testimony concerning His own ministry was, ‘The poor have the gospel preached to them.’ So, if you bring me a gospel which can only be understood by gentlemen who have passed through Oxford or Cambridge University, I know that it cannot be the gospel of Christ.

He meant the good news of salvation to be proclaimed to the poorest of the poor. In fact, the gospel is intended for humanity in general.

So, if you cannot make me understand it, or if, when I do understand it, it does not tell me how to deliver its message in such plain language that the poorest man can comprehend it, I tell you, sirs, that your newfangled gospel is a lie, and I will stick to the old one, which a man, only a little above an idiot in intellect, can understand.

I cling to the old gospel for this, among many other reasons, that all the modern gospels, that leave out the great central truth of substitution, prevent the message from being of any use to the great mass of mankind.

If those other gospels, which are not really gospels, please your taste and fancy, and suit the readers of Quarterly Reviews, and eloquent orators and lecturers, there are the poor people in our streets, and the millions of working-men, the vast multitudes who cannot comprehend anything that is highly metaphysical.

And you cannot convince me that our Lord Jesus Christ sent, as His message to the whole world, a metaphysical mystery that would need volume upon volume before it could even be stated.

I am persuaded that He gave us a rough and ready gospel like this: ‘The Son of man is come to seek and to save that which was lost,’ or this, ‘With His stripes we are healed,’ or this, ‘The chastisement of our peace was upon Him,’ or this, ‘He died the Just for the unjust to bring us to God.’

Do not try to go beyond this gospel, brethren. You will get into the mud if you do. But it is safe standing here.

And standing here, I can comprehend how our Lord Jesus took the sinner’s place, and passing under the sentence which the sinner deserved, or under a sentence which was tantamount thereto, could cry, ‘My God, my God, why hast thou forsaken me?‘”

–Charles H. Spurgeon, ‘The Saddest Cry From the Cross,’ in Majesty in Misery, Volume 3: Calvary’s Mournful Mountain (Carlisle, PA: Banner of Truth, 2005), 177-178. (MTPS, 48: 523-524)

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