Salvation, saviour

The purpose of this art. is to give a general survey of the doctrine of salvation as developed within the period covered by the Biblical writings. Of necessity the subject stands in close relations with others treated in the Dictionary, and the reader is therefore recom- mended to consult, in addition to special articles on such subjects as Faith, Mediator, Keueemer, ItANSo.^i, Parousia, etc., the general articles on God, Holy Spirit, Jesus Christ, IMessiah, Kingdom of God, and Eschatology.

It will be the aim of this article, as far as possible, to avoid unnecessary repetition, and, passing over points of detail, to conhne itself to a bird's-eye view of the doctrine as a whole. i. The Words, ii. The Idea (in ^neralX iii- History of the Idea. 1. In the old Testament. 2. Between the Testaments. 8. In the Teachhifj of Jesus. 4. In the New Testament : (a) In general ; (6) St. P»nl ; (t:^ St. John. It, Systematic Statement.

L Nature of Salvation : (ff) temporal and spiritual ; (6) individu.al and social ; (c) present and future. 2. Conditions of Salvation ; (a) on the Divine side ; (6) on the human side. 3. Extent of Salvation : (a) in this lite ; (6) in the life to come ; (c) in the universe. i. The Words.— 'Salvation' is in OT tr. of a number of words, the principal of which are : •"'V'b';, VV: or yp;, mvyiD [only Ps 68-" HV 'deliverances'], n-i;ap, from the stem ys" (lit.

' to be broad, spacious ' ; only found in Niphal and Hiphil, thelatter with the meaning 'ileliver') ; in the N'T it is tr. of awnjpla, from awi'u ' to save ' (less frequently of ri awriipiov, neut. of the adj. awrqpioi ; e.g. Lk 2*" 3«, Ae 28'", Eph 6" ; cf. Tit 2" t) x^P<-^ '''"" ^f"" <r<^p^oi, ' the grace of God bringing salvation '). Otiicr words translated ' save ' in our VSS are in OT n.'

n and ■Xii'T (l^iel and Hiphil of n;ij 'to live,' with the meaning 'to keep living,' 'to save alive'; so Gn 12'- 19'" 45' [liV] 50-°, E.X !"• >», Nu 22^^ 31'», Dt '20'», Jos 2'" 0^, Jg 8'" 21', 1 S 27", 1 K 18° 20", 2 K 7, Ezk Vi'"- "•, and esp. Ezk 3'" 18", where the reference is to escape from penalty through repentance) ; VsT (lit. ' to snatch away,' with meaning 'deliver,' by which it is usually rendered both in AV and KV ; i^.g. 1 S 12" and often. The tr.

' save ' occurs in AV only 2 S 19"). t:^? (Piel of unused tj^v 'to slip away, ' to escape,' with meaning ' to let or cause to escape,' hence 'to deliver'; 1 S 19", 2 S 19', 1 K 1", Job 20-°, Jer 48'", and 2 S 19° KV, Jer 516. «). y,^ (m .j^ keep,' 'to preserve'; Job 2", IIV ' spare '). In NT the word 'save' is usually the translation of <ruf<j, but the compound Staauiu is rcnilered ' save ' in three instances (Lk 7^ RV, where AV renders 'heal,' Ac 27*», 1 P 3-^ cf.

Ac 23« ' to brinjj safe'; elsewhere 'escape' Ac 27* 28', or 'make whole' Mt 14"), and the same is true in one ca.se (2 P 2° AV) of (pfMnau (lit. ' to guard,' ' to preserve,' so RV). The jihraso irfpijroiT/ffit fvxvi in He lO" is rendered ' saving of the soul ' in iKjth versions. 'Saviour' is the tr. in OT of the Hiph. ptcp. (VTiD) of VB>' (so Jg 3»'», Is 19-'° 43", and often); 1 in NT and LXX of jurrjp, from ffiij'ki. 558 SALVATION, SAVIOUR SALVATION, SAVIOUR ii. The Idea.

— The root idea in salvation is delit:errnice. In every case some danger or evil is presupposed, in rescue from whicli salvation con- sists. Since in ])rimitive times one of the greatest dangers to be feared is defeat in battle, salvation is often used in OT in the sense of ' victory ' {e.g. Ex 15», IS 11" KV 'deliverance,' 19' KV 'vic- tory,' Ps 2u' RVm 'victory'), and successful warriors are called ' saviours (e.g. Jg o'-" ", Neh &"). But this is only one modification of a much broader usage.

Men are said to be saved from trouble (Ps 34», Is 33», Jer 14» 30' ; of. 1 S 10", Ps 107"- '"), enemies (2 S S'^), violence (2 S 22^ Ps 50= 'bloodthirsty men'), reproach (Ps 57'), exile (Ps 106-", Jer 30" 46-'', Zee 8'), death (Ps 6\ cf. v.»), sin (Ezk SG-^ cf. Ps 130", Mt 1='). Since all deliverance comes from God, He is frequently spoken of as 'SaWour'(so esp. in Deutero- Isaiah 43'" 45'°-''^ 43»> 60" 63» ; but also Jer I4», Hos 13\ 2 S 22', Ps 106-').

The name ' Saviour ' is often applied to God in the Apocrypha {e.g. Ad. Est 15^, Bar 4-, Jth 9", Wis 16", Sir 51", 1 Mac 4'" ; cf. 3 Mac 6-9- ^ 7'", Ps-Sol 3' 8'» 16* 17"). It is less frequent in NT, being found only in Lk 1", 1 Ti 1> 2' 4'», Tit 1' 2'», Jude '''. Elsewhere in NT the title is .applied only to Jesus Christ (so Lk 2" and often).

With the growth of the Messianic idea we lind the tendency to use the words 'save' and 'salvation' in a technical theological sense of the deliverance to be brought in with the Messianic age {e.g. Jer 23) or at the last day (Is 25''). This usage, which is common in the Apocalyptic literature {e.g. Enoch 62'" 99'", Apoc. Bar 68', 2 Es 8' ; cf. Ps-Sol 10" 12'), reappears in NT in such passages as Mt 10'- 24"- • and parall., Ro IP" 13", 1 Co 3'^ 2 Ti 4«> RV, He 9.,._ I p 15.1..W fi,,.

^,ord is still used, however, in NT as in OT, in the wider sense of deliverance from f rouble (so Ja 5" of the healing of the sick, and ii.'ten in the Gospels). With the deepening sense of moral evil, ' salvation ' acquires a more jirofound ethical and spiritual meaniiiir.

It in- cludes deliverance from sin itself as well as from the various evils which are the consequence of sin, and so comes to stand, in the spiritual realm as well as in the temporal, for a present experience as well as for a future expectation. The growth of this deeper meaning will become apparent aa we pass to a brief review of the history, iii. History of the Idea.— The Sources.

— In the present state of Biblical criticism, any attempt, to trace the development of a theological conception must be provisional. As a p.art of general history, the history of doctrine is dependent for its sources upon the results reached in the wider disci])line, and the uncertainty which still obtains as to the date and authorship of many UT passaijres {e.g. Psalms) hinders the theoloi^ian in his attempt at constructive statement.

On the other hand, the student of doctrine haa an advantage over the general hlstori.an. For there is an inner logic of ideas which is quite independent of time and place. And it is often possible by the aid of this logic to trace the origin and development of conce^itions, even where external e\idence as to their history is lackmir or uncertain. In the present article the general results of Bitjlical criticism are presupposed.

It is assumed thai the idea of salvation has hod a history, the broad outlines of uhich we can truce, and that the record of this history is preserved for us in the Biblical writings, which, to«:ether with the contemporaneous Apocryphal and Pseud- eplgraphical literature, constitute our sources.

In what follows we shall give the different steps in the development of the idea in their natural order, even if the particular passages which illustrate a special usage be themselves of later or of uncertain lata. 1. In the Old Testament. — The most signal in- stance of the Divine salvation in the early history of Israel, and the one which made the deepest impression on the national memory, was the de- liverance from Eg3'pt.

The prophetic historian in the Pentateuch (J) relates witli triumph how 'J" saved Israel that day out of the hand of the Egjqitians ; and Israel saw the Egyptians dead upoL the seashore' (Ex 14"'). The same glorious deliverance is celebrated in Pb 106 (cf. esp. w.'- *• '"). In these ]).assages we have the simplest meaning ol 'salvation.' It is deliverance from jiresent danger or trouble, more especially from defeat in battle.

J" is the Saviour of Israel, because He is the ona from whom such deliverance conies. 'J" is my strength and my song,' sings the author of the Song of Moses (Ex 15-), 'and he is become my salvation.' And the context makes clear the sense in which this salvation is to be understood. 'J' is a man of war, J" is his name' (v.', cf. the title /' Sabauth, 'J" of Hosts,' i.e. according to what La probably the best interpretation, J" the God of the armies of Israel).

The use of ' salvation ' in this sense of victory in battle is frequent in the UT, esp. in the historical books. In the time of th« judges J" raised up '.saviours' in the persons of Othniel (Jg S'-*) and of Ehud (3"). He sent Gideon to save Israel (0'^- ", cf. vv.'"-"), and required him to reduce his force to 300 men, lest Israel should say, ' mine own hand hath saved me ' (7-).

In the time of their distress at Apliek the people send in haste to fetch the ark from ShUoh, ' that it may come among us and save us out of the hand of our enemies' (1 S 4'). With the growth of the national life the importance of such deliverance increases. J " made Saul to be king that he might save the people from the Philistines (1 S 9'*), and tlie same is true of David after him (2 S 3" ' By the hand of . . David I will save . .

Israel out of the hand of the Philistines and out of the hand of all their enemies ' ; cf. also 2 K 14^). This view of J" as the Saviour of Israel in battle finds classic expression in the Deuteronomic code (Dt 20- ■*) : ' And it shall be, when ye come nigh unto the battle, tliat the priest shall approach and speak unto the people, and shall say unto them.

Hear, O Israel, ye draw nigh this day unto battle against your enemies : let not j'our lieart faint ; fear not, nor tremble, neither be ye affrighted at them ; for J " your Goil is he that goeth with j'ou, to fight for you against your enemies, to save you.' Side by side with this view of 'salvation' aa victory in battle, goes the wider conception of it aa deliverance from trouble.

J" not only delivers Ilia people from their enemies (2 S 3'), but from all their calamities and distresses (1 S 10", cf. Ps 107"). He saves the poor man who cries to Him out of all liis troubles (Ps 34«, cf. 37"). His salva- tion brings with it not merely deliverance, but security and prosperity. This close connexion with prosperitj' is clearly brought out in such a passage as Ps 118- 'Save now, we beseech thee, O J". O J" . . send now prosperity' (cf.

Ps 106- ' ' O visit me with thy salvation : that I may see the prosperity of thy chosen '). In more than one instance the Hebrew words usually translated 'salvation' are rightly rendered in EV 'welfare' (e.g. Job 30" n^'i?;) or 'safety' (i.e. security, cf. Job 5- ", Pr 11" VVl). Especially common is thia connotation in connexion with the eschatological use of the word. Cf.

Is 61'" ' I will greatly rejoice in J", my soul shall be joyful in my God ; for he hath clothed me with garments of salvation, he liath covered me with the robe of righteousness.' The salvation in which the redeemed Israel is here represented as rejoicin" is the good time of safety and prosperity to be usliered in with the Messianic age. But this is already to anticipate the next meaning. Thus far we have considered salvation aa deliverance from present evil.

The conception is both temporal and material. But with the rise of Messianic prophecy * we note a new develoj>- ment. The conception of salvation is still more • The word ' Messianic ' is here used in its broadest sense, to Include the doctrine of a future Divine deliverance in all 114 forms, whether or not it involves the belief in a Messianic king of David's line. SALVATION, SAVKJUE SALVATION, SAVIOUR 359 or less external.

It involves victory in battle, the defeat of enemies, and worldly jjrospeiity. But this victory is not looked for in the present. There is a preceding judgment to take place, in which unfaithful Israel shall receive from J" the just recompense of her sins. Only after this impending judgment, and then only for the faith- ful remnant, will J" show Himself as Saviour. We have thus the be'dnnings of the use of the word in an eschatologicar sense, as one of the features of the Messianic age.

The prominence of the con- ception varies greatly in the diflerent prophets. In some it is almost overshadowed by the message of doom. In others it is a hope which burns bright and clear. Often judgment and salvation go hand in hand, as in such a pa.ssage as Is So* ' Your God will come with vengeance ... he will come and save you.' The Messianic salvation is the theme of many of the Psalms (e.g. 53' ' Oh that the salvation of Israel were come out of Zion !

Wlien God bringeth back the captivity of his people, then let Jacob rejoice and let Israel be glad.' Cf. 14' 69^- " 106" 133'«). Especially common is the use of the word in the eschato- logical sense in the later portions of Isaiah (e.g. 25' 45"- " 46" 49"- " 51" 56^ 61'" 62"). From the prophets it passes over into the Apocalyptic books (e.g. Ps-Sol 10* and often), and reapiiears in the NT with deepened ethical and spiritual meaning.

Looking more closely at the content of this future salvation, we find that it boa many features in common with the salvation already experienced in the podt. It i» still a time of victory over enemies, of worldly prosperity and joy. But there is a new element which enters into the conception throueh the experiences of the Exile. Whatever else the future salvation may hrin^r with it, it involves restoration from captivity.

Thus Jeremiah, looking forward to the day when God 'will raise up unto David a righteous branch,' who 'shall reign as King and deal wisely and shall execute Judgment and justice in the land,* goes on to say that ' in bis days Judah shall be saved and Israel shall dwell safely. . They shall no more say.

As J" livetb, which brought up the children of Israel out of Eg>'pt ; but as J" liveth, which brought up and which led the seed of the bouse of Israel out of the north country, and from all the countries whither 1 have driven them ; and they shall dwell in their own land ' (Jer 23" ; cf. 30'* '» ' Behold, 1 will turn again the captivity of Jacob's tents,' 31", and esp. 4f>27 ' Fear not thou, O Jacob my serx'ant, neither be dismayed, O Israel.

For, lo, I will save thee from afar, and thy seed from the land of their captivity ; and Jacob shall return, and shall be (guiet and at ease, and none shall make him afraid '). So Kzekicl looks for a day when God shall save His distressed flock, and gather them unncr one shepherd, even His serxant Dji\'id (3422. 'it).

And Zechariah confidently expects the time wlien God shall save His people from the East country and from the West country,' and shall 'bring them, and they shall dwell in the midst of Jerusalem' (87- f, cf. Is 6620). The return from captivity is the theme of the Psalmist's prayer (\OtiT, cf.

63") ; and In the little hymn wlii<;li forms the appendix of Is 11 the rtturnwi exiles are rcjiresenlcd as praising God for His deliver- ance, and drawing wat«r with Joy out of the wells of salvation a2»). But the Jerusalem to which the exilei return is not to be in %\\ respvclB the same as the old. We have emplio-'^ized the cxtcrnul features in the Messianic ideal. But we shull greatly miBconneive the nature of Israel's hope if we rcjcrard it as purely ext'-rnal.

The revelation of God's holiness hatl been too clearly appreliended by the prophets to make them content with any ideal which was not ethical. As the condition of enjoving the future salvation ts repentance on Israel's part (Is 1''' '-W), so it Includeii as one of it« chief elements the righteousness of the nation (Jer ai^l-a*). The Meaaianic age is to bu a time of juBti'-e and Judgment and of the pure worship of God.

When thf MeHHiah comes, he will he not merely a faithfid shepherd (Hzk S4^') hut R just Judge (Is ll*-5), bindinjf up the broken- hruirti'd, settinfT at liberty the captives, rinhting the wronged (la 01>). but at the some time puniahing the guilty (Is 11^ Cl2) ; In short, realizing the ethical ideal, the failure to attain which ho^l been the cause of all Israel's mJHfortunes.

In the great eschatologii:al passages in prophet and pHalniiat alike, sal- vation and righteousness go bona Ln baud (U 4(^ '7 4(i>8 &!& C1>0. cf. Ps 245 (lis 1329. 16), Such being in general the nature of the Messianic salvation, how widely shall we conceive its ext«nt? In many passagctf Indeed the prophftio vision seems bounded by Isnief. The otd oppressors are to l)e ilestroyed in the great Jud^nncnt of the Dav of J" (la 13. 34. C;ii-8, Ezk 38. 39. esn. aozi, Ztph '^* i^).

or, If tney sun'lve at all, it is as captives, holding the same menial position which they had once Imposed ujion Israel (Jl 3", cf. It 61- ). Elsewhere, however, the prophetic hori/x)n broadens, uid «e have the prediction of a day when the knowledge a.io amice of J" shall be shared by those who hitherto havs knijwn Him no', Jerusalem is to be the s<:ene not only of ■ universal dominion, but of a universjil worship (Mic 4-, cf la r--, la tkJ. 00>^2i, Ps CS31 S2^ Zee S'^ '-O i4ie.

i^ Kay, tht time is coming when the Divine worship shall not be confined to Jerusalem. The author of Is 19 associates Egypt and Assyria with Israel as worshippers of the one true God. *In timt day shall there be an altar to J" in the midst of the land of Egypt, and a pillar at the border thereof to J".

And it shall be for a sign and for a witness unto J" of hosts in the land of Eg^-pt; for they shall cry unto J" because of the oppressors, and he shall send them a saviour and a defender, and he shall deliver them. And J" shall be known to Egypt, and the Eg>-ptian8 shall know J" in that day ' (vv. 19-21 c£. Zeph 39- lO, Ps s7). This conception of a salvation wider than Israel culminates in the great passage Is 495. a.

Here we have the sublime conception of Israel not merely as the recipient but as the minister of the Divine salvation. * And now saith J" that fortued me from the womb to be his servant to bring Jacob ai,'ain to him and that Israel be gathered unto him , . yea, he saith.

It is too light a thing that thou shouldat be my servant to raise up the tribes of Jacob and to restore the pre* eer\'ed of Israel ; I will also give thee for a light to the Gentiles that thou mavest be my salvation unto the end of the earth ' (cf. Is 4521-^ 551 6). Two features of the prophetic teaching still need special mention, as oearing on the develop- ment of tlie doctrine of salvation.

The first is the growing transcendence of the conception ; the second, the increasing stress laid upon the indi- vidual. In the earlier prophets the Messianic ideal is essentially earthly. Jeremiah, for example, looks for the re-estahlishnient of the Davidic monarchy, and the restoration of conditions more glorious indeed, hut essentially the same as tho.se which preceded tlie Exile (Jer 23 30* SS^^-^").

But with the lapse of time we note the tendency to magnify the contrast between the Messianic age and that whicli it succeeds. The hope of Isaiah (ch. U) of a renewed nature is taken up hy his successors and developed with a great wealth of detail. In the Messianic age the wilderness and the solitary place shall be glad, and the desert .shall rejoice and blossom as the rose (Is 35'). 'The wolf and the Iamb shall feed together, and the lion shall eat straw like the ox * (65^.

The voice of weening sliall no more be heard in Jerusalem (05'"). Tnere shall be no more darkness or ^loom, for the un- certain luminaries of earth shall be super.se<led by a Divine light (60"- ^) ; the years of life sIiuU be greatly extended {25^} ; and those Israelites who have passed away in the glooiri and despair of the Exile sliall rise iunu their graves to slinre with their brethren in the Messianic glory (26^*, Dn 123).

It is not always easy to tell how far the passages which speak of a renewed nature are to be taken literally, and bow far they are merely sj-mbolicnl of the great fertility and prosperity of the Mewiiaiiic age. Hut, whatever may be true of inclividual cjises, there can be no doubt that the passages cited prepared the way for that transcendent view of the future which ia characteristic of many of the i\pocnIypti(^ hooks.

The pro- phetic hope seemed too great t<> be realized under existing conditions, and hence could be ushered in only by a complete transformation of the present order of things. The cleorest anticipation of this new point of view is given by the unknown author of the last chapters of laaiah in bis doctrine of new heavens and a new earth (6517, cf.

tH>22), Where such a view- point obtains, the Day of J ' no longer has its significance, as in the older prophets, as ushering in a new stage of this world's history. It marks the division between two worlds or ages, separating the present period of probation and distress from the final age of fruition and Judgment which is to be the scene of Israel's 'everlasting salvation (Is 451'. Cf. Dn 71* : Targura on On 4918 (quoted by Uremer, s.v.

a-uX'^) : 'My soul waiteth not for the salvation of Gideon the son of Joaa, for that is t«mporal, nor for the salvation of Samson, for it is passing, hilt for the salvation of the Messiah, the son of David, which through thy word thou hast jiromiscd to bring to thy people, the sons of Israel, for this redemption my soul waiteth ; for thy redemption, O Jehovah, ia an everlasting redemption*). The second feature which demands notice is the increasing stress laid upon the individual.

In the earlier history of Israel the conception of salvation had been primarily national, but with the destruc- tion of the nation the attention of the prophets was directed more and more from the people aa a 360 SALVATION, SAVIOUR SALVATION, SAVIOUR whole to the units which composed it. Jeremiah, and still more Ezekiel, are tlie prophets of this growing individualism, which appears clearly in Euch passa<;es as Jer SI-"- ^'', Ezk 18.

No small part of Messiah's work consists in ri<,'hting the wrongs of the oppressed, and re-estahlishing the widow and the fatherless in the rights of which they have been defrauded (Ps 72^- '», Is 11'- ■• 61'-»). Under Him, as under a faitliful shepherd, all those wlio have been faithful to J" during tlie period of Israel's misfortunes shall be gathered together to form a new tomnionwealth in which righteousness shall be the controlling feature (Ezk 34, cf. Is 60'').

This conception of God as the Saviour of the indi- vidual tincls expression in the Wisdom literature {e.g. Job 5'" 22-" 26=, Pr 2(F), and in many of the Psalms. J" is the deliverer of the weak and the needy (I09»', cf. IS" T2>- "), the Saviour of the meek (Te' 149. cf. Job 22^), and of all that put their trust in Him (86'-, cf. 88>). The poor man cried, and J" heard him, and saved him out of all his troubles (34"). He saves the upright (37^'- '"'), and such as be of a contrite spirit (34').

He hears the cry of them that fear Him, and fulfils their desire (145"). Whatever may be the true inter- pretation of many of the later Psalms, there can be no doubt that their tone was much influenced bv this growing individualism. There is a sense oi intimacy in relation to God, a confidence, a joy in trust in Him which can only be thus explained.

Out of their own experiences in personal com- munion with God the writers have gained an insight into His tenderness and love which they transfer in thought to the nation. It is no accident that later ages have given an individual- istic interpretation to psalms whose reference is clearly national.

And if we do right, witli many recent interpreters, to understand tlie suttering servant of Deutero-Isaiah, of Israel the nation, it was surely through some personal experience of affliction gladly borne for another's good that the prophet was raised to his sublime interpretation of the meaning of his people's deeper sufl'erings.

The crown of this individualism is reached in the doctrine of the resurrection, which unites in an unexpected way the conceptions of individual and of national salvation. In most of the OT, salvation is a conception which has meaning only for this life. There is indeed an existence after death, but it is gloomy and uneventful, without experience of God's mercy and grace. ' In deatli there is no remembrance of thee (God) : in Sheol who shall give thee thanks?' (Ps 6").

This earth is the scene of God's salvation, whether present or future ; and even the gloi ies of the Messianic age unroll themselves upon this platfonn, and will be enjoyed by those only who may be alive when the proniist'd deliverance comes. But with the growing sense of God's greatness and power came the conception that even the realm of the dead was under His control, and that thy riijhtuous wlio had died in distress might still hope aft IT death to see the salvation of Goa.

This hope, which appears in sporadic utterances in the Psalms {c.ff. 4'J" 73'-''- "), and finds classic expres- sion in Job 19-''-'' (' I know that my vindicator liveth,' etc.), culminates in the doctrine of indi- vidual resurrection, wliich meets us for the first time in Is 20'", and is repeated in Dn 12'''. But this growing individualism had a still more important consequence than in extending the range of the Divine salvation. It materially modi- fied the idea of its nature.

The conception of sal- vation with which we have tlius far been dealing Is, for all its ethical features, more or lesi ex- ternal. It is deliverance from the consequences of tin rather than from tin itself. The projihets call npon men to repent and forsake their sins, that they may become worthy to receive the promised salvation.

But with the deepening moral sense tlicre conies the insight that even for repentance itself Divine help is needed, and the cry arises to God for a deliverance whicli shall include not merely the consequences of sin, but the very sin which has caused them. This new insight finds expression in such a praj'er as that of the 51st Psalm : ' Create in me a clean heart, O God ; and renew a firm spirit within me. Cast me not away from thy presence ; and take not thy Holy Spirit from me.

Restore unto me the joy ot thy salvation ; and uphold me with a willing spirit ' (vv.'"-'-). Here the salvation for which the Psalmist prays includes deliverance from sin as one of its elements (cf. Ps 130'-* 'O Israel, hope in J" : for with J" there is loving-kindness, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities'; cf. Ps 39' 79").

It is the prophets of individualism, Jeremiah and Ezekiel, who give clearest expression to this idea of salvation as deliverance from sin. ' Be- hold, the days come, saith J", that I will make a new covenant with the house of Israel. . But this is the covenant which I will make. . I will put my law in their inward parts, and in their heart will I write it ; and I will he their God, and they shall be my people.

And they shall teach no more every man his neighbour, and every man his brotlior, saying. Know J " : for all men shall know me, from the least of them unto the greatest of them, saith J" ; for I will forgive their iniquity, and tlieir sin will I remember no more ' (Jer SP''**, cf. 33'). ' And I will sprinkle clean water upon you, and ye shall be clean : from all your filthi- ness, and from all your idols, will I cleanse you.

A new heart also will I give you, and a new spirit will I put within you : and I will take away the stony heart out of your Hesli, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them . . and I will save you from all your uncleanncsses ' (Ezk SG-^'-*, cf. 3'7-^). Here we have a conception of salvation which goes deeper than any external deliverance.

The great prophet of the Exile carries on the same line of thought. To him the chief blessing of the Messianic age is the forgiveness of sins. It is not Israel whose right- eousness deserves the s.ilvation of J", but J" who goes out after His erring children, to forgive and redeem them for His name's sake (Is 43, '-^ ; cf. 442-2 33Q2. 24 646-9 (551. 2^ Zec P 13'). In such passages we have a direct preparation for the profound con- ception of the NT. 2. Between the Testaments.

— In the Apocalyptic and Pseudei)igraphical literature of the Jews we find a further development of the tendencies already noted in the OT. Extending over a periodof some three centuries, its earlier portion contemporaneous with the later parts of the OT, its later (e.(/. Apoc. Baruch, 2 Esdras) with the NT, it bridges the gap between the two in thought as well as in time. This is especially true in connexion with our doctrine.

In not a few places indeed 'salvation' is still used in the sense of f resent deliverance {e.g. Jth 8", Ep. of Jer 36). n general, however, the use of the word is eschatological. The expected salvation is that of the Messianic age, which, with the lapse of time, is conceived of in more and more tran- scendent manner.

Where the earlier conception of an earthly kingdom still survives, it is usually in the form of a millennium or preliminary period of blessedness, preceding the final triumph which takes place in ttie other world. Side by side with this growing transcendence we note a furthel development of individualism.

Not only has tha SALVATION, SAVIOUR SALVATION, SAVIOUR 36] doctrine of the resurrection become a familiar arti<-le of faith, but the doctrine of rewards and punishments is extended to the period iniraedi- atcly after death. In some cases the hope of individual reward is associated with large ex- pectations of the triumph of Israel, or extends even beyond this to take in the conversion of the Gentiles.

In other cases (as in 2 Esdras) the writer despairs even of the conversion of Israel, and is fain to console himself with the thou^'lit that the righteous at least, even if few in numlier, shall at tlie last receive a glorious reward. Amid such a wealtli and variety of material, we must conlino our quotations to a few typical passages, referring the reader for fuller information on points of detail to the books which deal specially with the subject (see Literature at end of article).

In the Apocalyptic picture of the Messianic kingdom, the old and the new, the material and the spiritual, are blended in startling and un- expected combinations. Sometimes we seem to be breathing the atmosphere of the old propliets ; at others we are repelled by the artiliciality and unreality of the conception. Thus in the earliest portion of the Book of Enoch (1-36, dated by Charles B.C. 170) the picture of the future is cra-ssly material.

At the resurrection, the riglit- eous eat of the tree of life (2d^"), and as a result enjoy patriarchal lives (5* 25°). The scene of the Messianic kingdom is a purified earth (10' 16-'), with Jerusalem for its centre (25'). The blessings of the kingdom, in which the converte<l Gentiles share (10-'), are of a sensuous nature. The powers of nature are increased indelinitely.

Thus the righteous will beget 1000 children (10") ; of all tlie seed that is sown each measure will bear 10,000 grains, and each measure of oIi\es will yieUi ten presses of oil (10", cf. Apoc. Bar 29°, and note of Charles, p. 54). The aullior of the Pealms of Solomon (n.c. 70-40), on the other liand, em])hasizce the etliieal features of tlie kingdom. He looks for a Messianic king of the hneage of David who shall break in pieces them that rule unjustly (17").

He will be a righteous king, and taught of God (17^), pure from sin, so that he maj- rule a mighty people (17^'). ' He shall jnirge Jerusalem, and make it holy even as it was in the days of old '(17'). ' He shall not sillier iniquity to lodge in their midst; and none that knowetn wickedness shall dwell with them' (17-'"). In both of these books the earth is the scene of the Mes- sianic Kingdom and Jerusalem its centre. Else- where, however {e.g. Enoch »2-S)U. 'JI-I04. 37-70, A.

ssumption of Moses, Apoc. Barucli), we have a more transcendent view of the future. Thus tlie author of Enoch 82-90 sees a new Jerusalem taking the place of the old (90^- ^) and becoming the centre of a new community in which all the members shall be transformed into the image of the righteous Messiah (90^). The author of Enoch 91-104 takes up the pro]>lu'tic thought of a new heaven and a new earth, but develops it on the former .side only (91'").

It is not earth but heaven which is to be the abode of the redeemed (104'). 'lie hopiful,' he cries to his despondent readers, 'for aforetime ye were put to shame through ills and allliction ; but soon j'e will shine as the stars of heaven, ye will shine and ye will lie eeen, and the portals of heaven will be opened to you. Be hopeful and cast not away your hope ; lor ye will have great joy as the angels of heaven. .

And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways, and lie not like unto them, and have no companionship with them, but keep afar from their violence ; for ve will become companions of the hosts of heaven (104'- *•"). Here we have the sharpest possible contrast between this world and that which is to come. The salvation of which the writer speaks has become purely other- worldly. A similar view-point meets us in the Assumption of Moses (cf.

esp. 10"- ") and in tlie Slavonic Enoch (Paradise as the abode of the righteous ; cf. 8. 9. 42^- " 61" 65'"), as well as in portions of the Apocalypse of Baruch (21'" 44"-" ol' 85). The most striking example of this transcentJent conception of salvatiun is found in the SiinililiKles of the ISoak of Knoch (;i7- 70; Cllarl^ia, 1J.C. 94-64).

In tliis rc-niarU:il)le writing, whicli in many resperta anticipates most clearly the NT concepliun of the ^lorilied Christ, the Messiah is conceived of as a strictly supernatural beinjj. Clothed with wisdom and righteousness, he sits on tlie throne of his glory (4.^^) to judge all living heings, whether niwil or angi-ls (40* ;)1- 5.')4 02-'). liy the word of hia mouth he slays the wicked (02-).

Heaven and earth are trans- formed (45- °) antl made fit for the dwelling of the redeemed community, whose memliers, clothed with life(62i'J)» resplendent with light (39"), with faces shining with joy (61^), become angels in heaven (.'»!), and dwell in closest communion with their redeemer (Gii'-*), in the glory of bis eternal kingdom (49-'). This passage is specially interesting because it puts the Messianic Kingdom in the world to come.

The author knows only one salvation, even the eternal salvation of the new world. In other books, however, we have a difTerent conception. The Messiah "s Kingdom, which is of temporary duration, belongs to this world, not to the next. Thus the author of Enoch 91-104 looks for a millennial kingdom of three world-weeks preceding the transformation of nature which ushers in the new world (9;j^h'). The same idea reappears in the Slavonic Enoch, Baruch, and 2 Esdras.

For aetaila see Millennium, where references and quotations are givelL Doubtless this idea was the result of a compromise between the earlier and simi)ler view of salvation which placed it upon this earth, and that later and more transcendent conception whose growth we have been tracing.

Whatever its origin, it was an idea which had wide currency, meeting us not only in Jewish hut in early Christian literature as well, and being represented, within the NT itself, by the Millennium of the Apocalypse. Side by side with this growing transcendence we note a further development of the individualistic tendency. This appears most clearly in connexion with the life after death.

The doctrine of the resurrection, which in Isaiah and Daniel is applied to some men only, is further extended. While the older sceptical tendency still survives in Sad- duceeisni, the belief in a universal resurrection wins more and more adherents. With this change the character of the conception alters.

Instead of exhausting its -significance in connexion with the Messianic Kingdom as the means of entrance for the righteous upon joys which they could not otherwise enjoy, it becomes the channel of uni- versal retribution. As the righteous rise to be bles.sed, so the wicked are raised that they may receive the recompense of their sins (beginnings in Dn 12- ; cf. also Enoch 22" 51'- -, Ajioc. Bar SO'-" 50.

61, 2 Es 7"'-'" ; yet note that in many places resurrection is still only of the righteous, e.g. Enoch 9U»'' 01'° 923 ioqh, Ps-Sol 3'» 14'-»- 15'»"-: cf. on this whole subject Wendt, Lehre Jesu, ii. 45-49). But the moralization of the life after death does not stoi> here. It extends also to the intermediate state. Little by little, Sheol loses its aspect of colourless monotony. It becomes the scene of preliminary rewards and punishments.

It has ita compartments where the wicked are kept separat* from the righteous— the former in great pain, waiting the eternal judgment ; the latter in a bright s]iot, where there is a spring of water (Eiux^h 22"' " ; yet note that punishment is only for those who have died and hccii buried ' without incurring judgment in their lifetime,' '"). In the Similitudes the elect are represenletl as dwelling in the garden of life (61", cf.

70 61 1" • the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam'; GD-^ 'the garden of the righteous'; 77' 'the garden of righteousness'). 'Ihis place of relimiiiaiy blessedness, at lirst tenanted only by h and Elijah, afterwards by all the rights pre Ln 362 SALVATION, SAVIOUR SALVATION, SAVIOUR eons (cf. 60), develops into the Paradise of NT times ; see Paradise.

Thus side by side with tlie preliminary blessedness of the milleiinial kiii^doiii we have the rigliteous enjoyiii}; foret;usles of saj- vation in the life immediately after death. The efl'ect of this new view of the life after death was inevitably to diminish the relative import- ance of the final salvation. In those writings which, under Greek influence, developed the idea of immortality (i.e.

Philo, Wisdom, 4 Maccabees), tlie doctrine of an intermediate state falls away altogether, and souls are repre.sented as entering upon their final award at deatli {cf. Wis 3'"^ 4'", cf. v.» 4 Mac 13'" 53" 18="). Even where this is not the case, as in Slavonic Enoch, we •lind the tendency more and more to si>iritualize the earlier conceptions.

Resurrection is no longer a return to earthly conditions, but, as in 1 Corinthians, the putting on of a new organism fitted to the life of the heavenly kingdom (Enocli 22'"'"). Paradise is no longer the abode of the righteous in the inter- mediate state, from whicli they are raised to enter a higher state of blessedness, but the place of their eternal habitation (Apoc. Bar 51", 2 Es 8").

Sheol is more and nmre identified with Gehenna as the place of final punishment of the wicked (Enoch 56" 63'" 99" 103', 2 Es 8«), and loses its character as an intermediate abode of righteous and wicked alike. Thus more and more we note the tendency, which can be paralleled in Christian history, to break down the middle wall between the intermediate and final states, and to make death the real dividing line in human destiny.

A further evidence of the growing individualism is to be found in the definite abandonment, in certain quarters, of the hope of national restoration which liad formed so prominent a feature of the prophetic anticipation. This appears most clearly in such late books as Apoc. Baruch and 2 Esdras." In the earlier literature the national ideal still survives, and in many passages [e.g. Ps-Sol 17) finds beautiful expression.

Even the hope of Gentile participation in the promised -salvation is not without its representation (e.g. Enoch 10-'' ilO", Ps-Sol 17^="*). It could not be otherwise with a people whose daUy study had been the prophetic literature. But as time goes on and the kingdom does not come, we find men more and more losing sight of the larger aspects of tlie Divine salvation, and concentrating their thoughts upon the fate of individuals. Tlie present world is abandoned to hopeless corruption (cf.

Apoc. Bar 15' 21""), ami the world to come belongs to the righteous, and to them alone (cf. Apoc. I?ar 15 24'- '-', and esp. 2 Es 7*'-"'). When the seer laments the sorrows of the wicked, and the small number of those who shall finally be saved, he is bidden to look away from them, and to consider the righteous, for whom alone God cares. ' For I will rejoice over the few that shall be saved, inasmuch as these are they that have made my glory now to prevail, and of whom my name is named.

And 1 will not grieve over the multitude of them that perish ; for the.se are they which are now like unto vapour and are become as flame and smoke ; they are set on fire and burn hotly and are quenched' (2 Es 7"". «i Charles' tr. in Esrhntology , p. 292). Here we have the individual- istic theodicy in its most extreme form. No doubt this growing individualism had its good side.

Within the OT itself we have already seen how it deepened the moral insight, and heightened the sense of personal responsibility. We find ill the period in question the same stress * It seems probable that both o( these books in their present form are of composite authorship, the earlier portions, written before the destruction of Jerusalem, retaining the national Messianic hope, the Iat«r having definitely abandoned it.

For the evidence in detaU s«e Charles' edition of BariLch, and his Enchatoiogi/t p. '283 ff. on individual righteousness. But, on the othei hand, we note also the tendency to conceive the wlH>le matter of salvation in a more or les8 external and legal way. Salvation is the reward which God has promised to those who faithfully keep His law. "The more difficult the achievement the greater God's delight in the result. This is specially apparent in the later books (cf. Apoc.

Bar 51' ' But those who have been saved by their works and to whom the law has been now a hope, and understanding an expectation, and wisdom a confidence, to them wonders will appear in their time'; 14', with Charles' note; 2Es 9'-' ' Ar.

d every one that shall be saved, and that shall be able to escape by his works and by faith whereby ye have believed, shall be preserved from the said perils, and shall see my salvation in my land and within my borders : for I have sanctified them for me from the beginning ' ; cf. 7" 8^). Here we find ourselves in that very atmosphere of work- righteousness which culminates in the Talmud, and against which the Gospel came as a protest.

Summing up the conceptions of salvation which we have met thus far, we find that they are four : (1) salvation in this life, in the sense of deliver- ance from present danger or trouble, especially from defeat in battle ; (2) the salvation of the Messianic Kingdom, to be enjoyed by all the righteous who may be alive at the time, as well as by the risen saints ; (3) salvation after death, in the sense of a preliminary foretaste, by the right- eous, of the enjoyment of the age to come ; (4) the final salvation of the heavenly world, when the present earth has been destroyed, and the period of corruption has come to an end.

These different conceptions live on side by side, modifying one another in various ways, shading oil' into one another by almost imperceptible degrees, the old not disjjlaced by the new, but transformed by it, and that in such subtle and gradual ways that it is often impossible to trace the separate steps of the process. Into such a world of thought, con- fused, changeful, yet rich with germs of fruitful and inspiring life, Jesus came with His Gospel of salvation. 3. In the teaching of Jesus.

— The word ' salva- tion ' ((TioTTipia) is only twice used by Jesus — once in the conversation with Zacchajus (Lk 19' ' To-day is salvation come to this house'), and again in the interview with the woman of Samaria (Jn 4^= " Sal- vation is from the Jews'). But the verb aih^eiv occurs frequently in His teaching. Often it is used to denote physical healing (e.g. Mt 9, ', Mk S'' 5" 10», Lk e^S-'^'" 17" W). Elsewhere it has a broader meaning.

Not to mention the well-known passages in John (5" 10' 12^'), He spoke of Himself as come 'to seek and to .save that which was lost' (Lk 19'», cf. Mt 18", Lk 9«, both omitted by KV). Of the sinful woman who washed His feet in Simon's house He declared that her faith had saved her (Lk 7°°), and in more than one passage concerning the future of His Kingdom He uses the word aw^u in the same eschatolo"ical sense with which we are already familiar (>It 10'-'^ 24"- *=, cf. Mk 13"- =").

Salvation is indeed only the reverse side of that Gospel of the Kingdom which was the burden of His preaching. The two ideas may be used interchangeably, as ajjiiears from such pas- sages as Mt 19=- =», iVik 10'-»- -', Lk 8'" " 13^- =». If, then, we would understand Jesus' view of salva- tion, we must take our departure from His idea of the Kingdom. But here we find ourselves involved in difficulties growing out of the criticism of the sources.

These centre mainly about two points — (1) the relation of Jesus' teachings to that of Ilia contemporaries; ('2) the relation of His teaching to that of Ilil successors. (1) We have altcadv noted the purely transcendent and esohatological fortu which the idea of the Kingdom bad assumed SALVATION, SAVIOUR SALVATION, SAVIOUE 363 In contemporary Judaism. The question arises how far Jesus felt Himself in ej-mpathy with this \iew. Tliere are pas.-^:.

:es In the Synoptics, especially in the so-called Apocalypse of Jesus (Mk 13 and parail.)* wliich have marked poiuls of resemblance to the conleni]toniry Ap^xralj-pses. The Kingdom is spoken of M purely future — a miraculous state to be ushered in by the Parousia ol Jesus, and involving a sudden and complete trans- formation of the prejic-nt order of tilings (cf. Mk S^s 91, Mt 19'-^, Lk 2(>^ ^). What sltall we think of these passages V Do they represent the genuine teaching of Jesus?

and if so, are we to think of nim, with many recent scholars, as holding a point of view essentially the some as that of His contemporaries'/ or, following Weitlenbach, Wendt, and others, are we to regard these apocalyptic elements as later additions, derived from Jewish or Jewish-Christian sources, and therefore to be disre- garded t or, linalty, is it possible, without recourse to the theorj- of interpolation, so to interpret Jesus' escliatological teaching as to bliow its harmony with the deeper and more spiritual views elsewhere expressed?

This is one class of questions now being actively discussed, a fviU answer to which seems necessapi' before It is j>ossible adequately to set forth Jesus' doctrine of salvation. (2) The other class of questions leads us into the criticism of the Fourth Gospel. Here it is the absence of the idea of the Kingdom which is most striking.

In place of the Kingdom, the great gift which Jesus bnn;^ ia eternal life, which is repre- sented, not, as in the ti>T)0ptic8, as a blessing to be enjoyed in the future (.Mk 103^^), but as a present posses.sion (624 640.'47. M). When we hear the Christ of the Fourth Gospel saying, ' He that believeth hath eternal life '(647), we seem to be in a ditferent world from that of the eschatological discourses of the Syn- optit'fi. It is the world of a St. Paul, who 6.

\vs, ' If any man is In Christ, he is a new creature ' (2 Co ."i'T) ; of a St- John, who writes, ' Whosoever shall confess that Jesus is the Son of Ood, God abidfth in him and lie in Ood ' (1 Jn 41^). Are we to believe that the s;une Christ spoke ilt 2'i and Ju 14-16 ; and if so, how is their teaching to be reconciled? Fortunately, we are not shut up for our ^iew of Jesus' doctrine of salvation to the settlement of either of these disputed ques- tions.

There are enough perfectly' plain and undisputed ftas- sages — apart from these — to give us a clear view of His cetit^al teaching. Possibly we may find, if we take our stand upon this more cert-ain ground, that before we have Gnisbi-d we shall have gained li^iit which will help us in the BOlutioa of the more difficult problems. If we would understand our Lord's doctrine of Balvation in its epoch-niaking significance, we must consider its relation to llie views of His contem- poraries.

While it i.s true that Jesus fed His spirit upon the writings of the OT prophets, and drew thence many truths which His contemporaries had for^'otten, it is no less true tliat He was also a man of His own time, and that His teaching was infiu- eneed, not merely negatively but positively, by the development whose main lines we nave traced.

We may illustrate this by a reference to the two points must prominent in the contemporary view of the kingdom — (a) its transcendence, and (6) its indi- vidualism. (a) We are often tempted, because of the familiar human features in Jesus' teaching, to overlook its transcendent elements. Yet there can be no doubt that our Lord's conception of the Kingdom is dis- tinctly supermundane.

Whatever may be the origin of the phrase, ' Kingdom of heaven,' found only in the first evangelist, it cannot be denied that the idea was characteristic of Jesus. The Kingdom of which He is the Mes.siah belongs to a dilleient and higher order from that whicli at present obtains. Its blessings are not earthlv but heavenly. The evidence for this may be found in all parts of HLs teaching (cf. His promise, to the persicuted disciples, of reward in heaven, Mt 5", cf.

Lk 10 ' rejoice that your names are written in heaven'; the comiiiand to lay up treasures in lieaven, Mt 6", cf. Mt 19", Mk 10='. Lk 12-' 10"; the parable of the Unjust Steward, Lk l(i'"; the indillerence which He showed Himself, and which He recommended to His disciples, with reference to this world's goods, MtB'"; the answer to the Sadducces about the resurrection, Lk SO^""; the answer to I'ilate, Jn 18^ '.

My Kingdom is not of this world'; as well as sncli distmctly eschato- logical passa'-es as Mt 24*' 20"'). In view of such tiUeiances, sharply contrasting the Kingdom, as belonging to the heavenly world, with all that is earthly, there can be no doubt that .lesus' con- ception stood in many respectts closer to the tran- scendent views of His contemporaries than to the more earthly ideals of the earlier prophets.

And yet it is at this very point that the origin- ality of Jesus' teaching is most clearly apparent. To the Jews of His day the transcendence of the Kingdom meant its removal from all contact with present life. Just because their ideal was essenti- ally worldly, involving the hope of earthly triumph and prosperity, did they despair of its realization under existing oonditions, and refer it wholly to the future.

To Jesus, on the other hand, the Kingdom was in a true sense present already (Mt 12^, Lk 11", cf. Lk 10'», and comments of Holtz- mann, Neuted. Dieol. i. pp. 217, 218; LkH-"-'' 'The Kingdom of tiod is within you,' or, ' in your midst ' ; also the references to those who are already in the Kingdom, Mt 11", cf. Lk7=», Mk 10", cf. Lk 18'«- ", Mt 23'^ and esp.

the parables of the King- dom which represent it as a growth from small beginnings — so the sower, tares, mustard seed, leaven [Mt 13 and parall.], and esp. the seed grow- ing secretly, Mk 4-*"^). Its transcendence is the transcendence of a higher spiritual order (Holtz- mann, I.e. p. 190), which, so far from being incon- sistent witn eartldy conditions, is destined to be realized in and through them.

Thus Jesus in- structs Ills disciples to pray for the doing of God's will on earth as it is in heaven (Mt 6"), and declares that wherever men show the (qualities and practise the traits which are characteristic of the heavenly world, there the Kingdom is present in germ (com- pare Mk lO''' with Mt IS*). The explanation of this change is to be found in Jesus' view of God. At no point had contem- porar3- Judaism departed further from the doc- trine of the OT.

The idea of J" as a living God, actively interested in human all'airs, had given place to a concejition purely transcendent. God was thought of as a being remote, inaccessible, mysterious, living in a distant and heavenly world, to be approached only through the mediation of the ceremonial law. In place of this jiurely tran.

scen- dent being, Jesus proclaimed a loving Father, pro- foundly concerned in all that atieets His children, watching their all'airs with a tender mterest, in- finitely wise and great indeed, yet inlinitely conde- scending, more ready to give good gifts than earthly fathers to their children (Mt 7"), having a care for Ilia universe so miimte and detailed that not a sparrow falls to the ground without His notice (Mt 10^).

To Jesus, as to His contemporaries, God was sttpremely holy ; but, unlike them. He did not hesitate to proclaim this holy God as the model for men's imitation (Mt o"). To Him this world was God's world, anil hence, in spite of all its sin and misery, adapted to be the scene of the realization of Ilis heavenly kingdom. It is in view of such conceptions of the relation of God and man that we must understand Jesus' teaching concerning salvation.

To be saved, according to our Lord, tneans simply to enter upon a life fitted to the children of such a Father — a life whose marks are righteousness, brotherly love, and, above all, trustful dependence upon God ; a life only fully to be realized in the future, when the redeemed shall be relea.sed from earthly limitations, and enter the new conditions of tlie resurrection life (Lk 20**''"'), yet in a true sen.

se possible even now for all those who, like Him, have learned to know God as their Father, and, through the life of self-denying service, have entered upon a blessedness which no earthly trial or misfortutie can disturb. So we find Jesus siicaking of salvation as a present experience, 'lo the sinful woman in the Louse of Simon He declares that her faith hath saved her, and bids her go in peace (Lk 7"*).

To Zaccliwiu He says that this day is solvation come 364 SALVATIOX, SAVIOUR SALVATION, SAVIOUR to his house (Lk 19'). Even in the midst of this present life, with its sorrows and persecutions, tlie rhiUlren of the Kingdom are constantly receiving food gifts from their heavenly Father (Mt '")• lowever much they may have given up they receive an hundredfold more (Mk 10*'). Through prayer they enter into daily communion with God, and receive the strength and help they need.

They have the assurance that no evil can befall them when they put their trust in Him (Mt 6^'"^^). For the earthly fellowship which they have sacri- ficed they receive a .spiritual fellow.ship which is far more .satisfying (^lk IC^ 3>). From the bond- age of the ceremonial law, with its intolerable yoke, they have entered upon the service of a Master whose burden is light (Mt U).

In the healing of the sick, and especiallj- in the casting out of demons, which is a marlv of their Master's ministry, they see the breaking down of Satan's kingdom, and the beginnings, even on earth, of the era of blessedness which is characteristic of the Kingdom of God (Lk U''" lO'^). It is in view of sucb a conception that we must understAnd Jesus' teaching in the eschatological discourses. Whatever m.

ay be our solution of the critical difficulties involved (for a full discussion see Parousia), we may without hesitation reject the view of those who see in Jesus' teaching simply the echo of the ideaa of contemporary Judaism. Our Lord's view of the King- dom is BO far eschatological that the complete fulfilment of the ideal which He preaches belongrs to the future. But the ideal itself, as essentially moral and spiritual, has a present as well as a future apphcation.

To Jesus the hope of the Parousia meant the introduction of no new kind of salvation, but only the complete victory of the principles which He had illustrated in llis own life, and whose embodiment, imperfect and yet real, in the little band of men whom He had gathered about Him, constituted the beginning of His Kingdom. It is indeed in its combination of present and future elements that the originality of Jesus' doctrine of salvation consists.

Wendt has well ex- pressed this in his Teaching of Jesu^ when he says that 'the epoch-making advance made by Jesus in His idea of salvation beyond that of the Psalmists and Prophets, as well as of the Jews of His time, consisted in the fact that He not only con- ceived the supreme ideal of salvation as purely supernmndane and supersensuous, — a heavenly, not an earthly ideal, — but also that because of this determination of the ideal He gained a new view of the present world and or the earthly life — a view according to which it is possible for the devout to have even here and now, not merely a certain hope of salvation in the future, but also genuine experiences of salvation in the present ' (ii.

p. 1S7, Eng. tr., which, however, gives an inadequate render- ing of the original, i. p. '241 ; cf. the whole passage). In view of such considerations, the Johannine conception of eternal life as a present possession seems no longer foreign to Jesus' teaching.

Whatever may be the ultimate decision of criticism as to the origin of tlie discourses in which the phrase occurs, there can be no doubt that the idea is one which accords well with what we learn from other sources of our Lord's doctrine of salvation. Wendt argues strongly for its genuine- ness on the ground that it is needed to account for the presence of similar ideas in the apostolic age {Lehre Jeeii, ii. p. 19S).

But, even apart from this, some such conception seems required from what we know of Jesus Himself. Holtzmann is certainly not a critic who can be charged with any leaning to conservative views. Yet, speaking of the Synoptic teaching concerning eternal life 'as gift and good of the future age,' he writes (AVuffjif. Theol. i. t'l'l) : ' Yet it {i.e. eternal life) is not thought of as a merely form.al definition which can be filled up with any content which the imagination may choose to give it.

On the contrary, it is a possession of the present, alrea<iy well known, which has been projected into the future. The highest and most intense feeling of existence — a feeling of incompar- able nowcr and richness of content {unvergleicldich kraft-uml gehallvoUes Dasciiinge/iiht) without the slightest trace of twilight or mortality, of dull, hollow flnite.Tcss, — this is Jesus' conception of life and blessedness. Such a thought could be entertained only by one who Himself possessed the thing.

In this sense He nmst have already borne the Kingdom of God as an inner good within Himself, must have known it as already present on the ground of His own experience^ And not only 80 ; but wherever His Gospel is preached in the world, wherever the Spirit of God is manifest either in miraculous power or in the hearts of men.

wherever, in the sense of the parables, seeds spring up and fruits ripen, there also — with the righti-ousness which makes out the content of the Kingdom— the Kingdom itself is already presenL' (6) But we shall not fully understand the origin- ality of Jesus' doctrine of salvation until we have considered it at the other point where it is most natural to compare it with that of His contem- poraries, i.e. its individualism.

'We have already studied the growth of the individualistic tendcncj- in the later Judaism, and seen its ell'ects in subordinat- ing the conception of national to that of individual righteousness, and in extending the doctrine of retribution from this life to that after death. Here, too, we find points of contact in Jesus' teaching. He also insists strongly upon the necessity of individual righteousness.

Most of His time is spent in dealing with individual men, and the conditions which He lays down for en- trance to His Ivingdom are such tliat each man must fulfil them for himself. So in His view of the life after death Jesus accepts the results of the intermediate development. Sheol has alto- gether lost its character of colourless monotony. Death involves no interruption in the communion of the individual with Gocl.

Abraham, Isaac, and Jacob are even now enjo3-ing a resurrection life with God (Lk '20*'-^) ; Lazarus passes at once from this world into Abraham's bosom (Lk 16^) ; and to the dying thief on the cross the promise is made that this day he shall be with hia Master in Paradise (Lk •23«). And yet it is just in His dealing with individual men that the contrast of Jesus' view of salvation to that of His contemporaries is most apparent.

To the Pharisees of His day salvation was the reward of righteousness. And the righteous man was ha who perfectly conformed his life to the require- ments of the ceremonial law. It is difficult for us to appreciate the nature of these demands not only upon a man's good-will, but upon his time and upon his means. As Holtzmann has well shown (I.e. i. 132 f}'.)

, it was impossible for a man of moderate means to be righteous in the full legal sense, with- out sacrificing all hope of worldly prosperity. A ricli man might indeed keep the law. A few less blessed with this world's goods — the so called 'poor' of the later Jewish literature — had the courage to make the needed sacrifice.

For the most part men felt the burden too heavy, and were content to live as they could, without part in the hopes and ideals of their religious teachers, despised by them as sinners and outcasts, without share in the Divine favour or interest in the Divine salvation. (Cf. Jn "■" ' This multitude which knoweth not the law are accursed,' and especially 2 Es ?"• "• '^"'"). It was exactly to this company of outcasts, the poor and despised in Israel, that Jesus directed Hia preaching (Lk 4>»- !

», Mt 11=, Lk l^ ; cf. the beati- tudes of tlie Sermon on the Mount, Mt 5'"" and parall. Lk 6'"-^). He said of Himself that He was come to seek and to save the lost (Lk 19'"). He called sinners to repentance (Mk 2", Mt 9'^ Lk 5'-). He declared that there is more joy in heaven over one sinner that repenteth than over ninety and nine just persons that need no rejjent- ance (Lk 15'- '").

He ate and drank with publicans and sinners (Mk 2'°), and declared to the self- righteous Pharisees tliat the publicans and harlots were entering into the Kingdom of heaven before them (Mt 21''). He swept away the burdensome requirements of the ceremonial law, and invited men to the service of a Master who.se yoke was easy and whose burden was light (Mt ll^-").' He made the conditions of entrance to His kingdom humility, trustfulness, the childlike spirit (Alt 5 18^' *).

In place of a God who cared only for a spiritual aristocracy, whose pleasure it was to make hard conditions that He might incre.a.se the value of the few who were saved (2 Es 7'"" '), He proclaimed a compassionate and lo\ing Father, willing to receive back the returning prodigal upon the first evidence of repentance (Lk 15").

lie revived the forgotten prophetic doctrine of the Divine forgiveness, and made the chief blessing of His Kingdom to consist in the remission of sins (Mt 26'^, cf: Mk 2'»). SALVATION, SAYIOUK SALVATIOX, SAVIOUR 365 This is the explanation of the universalism of Jesus. A Gospel for the sinful knows no race limitations. A Messiah who felt Himself specially Bent to the lost sheep of the house of Israel (Mt 15**), Jew though Ue might be, could not turn away from bumble penitence, wherever found.

The Samaritan (Jn 4% Lk 17" ; cf. 10»), the Syro- phaeniciau (Mk 7^"), even the Roman (Mt 8'"), shared His blessing and Ills praise. The teaching of the Fourth Gospel concerning the other sheep not of the Jewish fold (10'''), and the hour when men shall no longer worship the Father either in Jerusalem or on Mt. Gerizim (4-'), is the legitimate outcome of the principles on which Jesus regularly acted. The Messiah of the Jews showed Himself to be in very truth the Saviour of the worUl.

There is still another point in which the teaching of Jesus dili'ers radically from 'hat of His contem- poraries : this is in the emphasis He lays on the principle of service. Here the individualism of which we have spoken receives its needed com- plement. Men are saved one by one, each for himself ; but they are saved that they may serve. As members of the Kingdom, it is their duty and their privilege to minister to one another's needs.

Freely forgiven by the heavenly Father, they also are to forgive one another (^lt IS'-''^). He that would be greatest in the Kingdom of Christ must show himself servant of all (Lk 22^, cf. Jn IS"). He that would save his life must be willing to lose it (Mt 10», Mk 8^, Lk 9**; cf. 17^). We unduly limit tliis sentence if we understand it simply of the conditions of entrance to the Kingdom.

It expresses the law of the Kingdom all the way through, the law, namely, of self-realization through self-sacridce. In th is con ne.\ ion we find our Lord re viving another forgotten OT truth. When the great propiiet of the Exile first proclaimed the doctrine of .salvation through the vicarious sacrifice of the good, he found few hearers (cf. Is 53' 'Who hath believed our report?')

, "rhe connexion of salvation with pro- sperity had been too long and too close to make tlie new teaching intelligible. In the succeeding centuries it fell altogether into the background. Our Lord reasserts it, and applies it to Himself. He compares Himself to the good shepherd who lays down his life for the sheep (Jn 10"). He de- clares that He is come to give His life a ransom for nmny (Mk 10").

He compares His death to a covenant sacrifice, sealin" the new relationship between His disciples and God (Mt 2G^). The crucifixion and rejection which seemed to His disciples to mark the failure of His mission had no such meaning to Him. They were but a necessary stej) in HLs redeeming work. The re- proachful word of His enemies had a deeper meaning than they knew. He saved others ; Himself He could not save (Mt 27", Lk 23", Mk 15*").

And the principles which He applies to Himself He extends also to His disciides. Look- ing forward to their approaching persecutions. He bids them not be dismayed, since if they would enter into His glory they must drink lli.i cup (Mt 2(P, cf. 5'°-'=). Thus suflering and death, which in earlier times had seemed the direct opposite of •alvation, are shown by our Lord to have a neces- sary i)art to play in bringing it about.

Summing up our Lord's teaching concerning sal- vation, we may say that it is deliverance from sin through entrance upon a new Divine life. The marks of this life are humility, brotherly service, and filial dependence upon God. In the practice of these traits consists the righteousness of the Kingdom, and in their experience its blessedness.

1 his new Divine life, which is mediated not merely by the teaching and example of Christ but by His ■uiTerings and death, begins here, continues un- broken in the life after death, and will be finallj consummated at the Parousia, when the principlua of Christ shall be everywhere accepted, and the will of God be done on earth even as it is done in heaven. 4. In the New Testament. — The salvation brought by Jesus is the theme of the entire apostolic age.

Wlierever we turn in the NT, whether it be Acts, Hebrews, St. I'aul or St. John, we are conscious of a note of confidence and triumph, as of men possessing a supreme good, in which they not only themselves rejoice, but which they are anxious to share with others. Jlore significant than any change in doctrine is this consciousness of salva- tion as a glorious fact, dominating and transform- ing life. None the less is it true that on this common ba^sis we note differences of conception.

Not all the disciples grasped the teaching of Jesus with equal clearness. In not a few parts of the NT we find survivals of earlier Jewish ideas and sympathies (e.g. Ac 1", Rev 7^"' etc.) So the de- gree of theological development varies greatly (cf. the speeches in Acts with Romans). Under the circumstances there is need of discrimination.

We shall begin our treatment with a brief survey of the common features of the apostolic teaching, and then pass on to describe the more distinctly theo- logical views of St. Paul and St. John. (a) In general. — The central theme of the apos- tolic preaching is the proclamation of Jesus as Saviour. Cf. Ac 5^- '' ' The God of our fathers raised up Jesus, w hom ye slew, hanging him on a tree.

Him did God exalt to be a Prince and a Saviour, to give repentance to Israel, and remis- sion of sins' (cf. Mt P', Jn 3", Ac 2-' 4'- 13-^ 15", Eph [5^, Ph 3-", 2 Ti l'». Tit 1 2'» 3«, 2 P !'• " 2-" 3-'- '^ 1 Jn 4'^ He 2'° Jesus as author of salvation). 'Salvation' hiis become a technical term which sums up all the blessings brought by the Gospel (cf. Eph 1' ' the Gospel of your salvation ' ; 1 Co 15'" ' ' the Gospel ... by which ye are saved ' ; Ac IS'" ' the word of this salvation ' ; cf.

v." 16" ' the way of salvation ' ; 28^, Ro 1" ' the power of God unto salvation' ; 10'° 'confession unto salva- tion'; 11", 2 Co 7'° 're|icntance unto salvation'; 2 Ti 3" 'able to make wise unto salvation ' ; He 6" 'things that accompany salvation'; Jude ' 'our common salvation ' ; Tit 2" ' the grace of God, bringing salvation'; cf. 1 Ti 2'-* ' Gcd . . who would have all men to be saved, and come to a knowledge of the truth ').

In contrast to all pre- vious deliverances of God (He 1'-), the fuUilnunt of that for which the OT propliets lookrd ( 1 P l'"'-'), the earnest of the age which is even now at the door (Ac 2"'- " the pouring out of the Spirit as ful- filment of the prophecy of Joel), is the great de- liverance which God has wrought through His Son. Jesus is not only Saviour ; He is the only Saviour. The stone which the builders set at nought has been made head of the corner (Ac 4").

' And in none other is there salvation ; for neither is there an}' other name under heaven that is given among men, wherein we must be saved ' (Ac 4"'). In strict conformity with the teaching of Jesus, salvation is represented primarily as deliverance from sin. Our Lord is called Jcsu-i because He 'shall save his people from their sins' (Mt 1-'). He ' came into the world to save sinners' (I Ti 1"). The blessings of His kin^'dom are repentance (Ac 5" 11'*, cf.

20-') and remission of sins (Ac '2^*, cf. 3'» 5" 10<» W 2U'«, and esp. 3^ ' Unto you first God, having raised up his Servant, sent him to bless you, in turning away ever}' one of you from your iniquities'). So the Apocalypse begins with a song of praise 'unto him that loveth us, and loosed us from our sins liy his blood' (1°). As death is the consequence and penalty of sin, sal- vation is at the same time deliverance from death 366 SALVATION, SAVIOUR SALVATION, SAVIOUR (He 5^ cf. 2", Ja 5™, cf.

4" ' he who is able to save and to destroy ' ; 2 Ti !■* ' our Saviour Jesus Christ, who abolished death, and brought life and incor- ruption to light through the Gospel'), and from the wrath of God, of which death is the Judicial consequence (cf. Ilo 5' with 1'-). More particularly with reference to the individual, in contrast to the cosmic salvation taught by St. Paul (Ko 8"'), it is called salvation of the soul (1 P P- '", Ja 1-', He 10'^).

In its wider relations it is a salvation of the world (Jn 3'", 1 Jn 4"). Common also to the entire NT is the stress laid upon tlie sufferings and death of Christ as mediat- ing salvation. The cross which had been such a staggerin" blow to the disciples' faith at the first (Lk 24™- ^'), and which still remained a stumbling- block to Jews and foolishness to Greeks (1 Co 1'^), is now seen to have a necessary part to play in Christ's saving work (He 2'"'- 5" * 12% 1 Co V\ 1 P !"

• '», Rev 1», Ac 223 OQ^*, Lk 24=«), and is inter- preted in till! light of Is 53 (Ac 8=-, 1 P 2-'-=«. Cf. also the title 'lamb' in Rev 5»- » ?'■ '") as the ful- filment of prophecy (Lk 24=', Ac 3'», 1 Co 15').

As a result of this new Wew of Christ's death, we find the NT ^^Titers without exception rising to a new conception of the meaning of suttering (Ac 5^' 9", 2 Co 1», Ph l'"- ^, He 5" 13'^, 1 P 1', Ja 1-, Rev 7"), and applying to their own experiences of sorrow and temptation a standard which they have learned from Jesus Christ (1 P 2", He 13'^ 2"Co 1" i"" ; cf. 1 Co 4'"-", Col l*).

If we compare the NT teaching ag a whole with that of Jesus, we note a (greater stress upon the eschatoloyical element. This is true not only of the Apocalj-pse and of the early discourses in the ActJi, where the Farousia is the centre of interest {cf. Ac 320. 21)^ but also of such writings as James (cf. 6** with 112), Hebrews, and 1 Peter, as well as the Epistles of St. Paul (cf. esp. Tliess. and 1 Co 15). In Hebrews the word ' salvation ' is used in a purely eschatological sense {e.g.

He 928 'Christ, having been once offered up to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation ' ; cf. l" 2i 210 f,» 0"). The same is frequently the case in 1 Peter (e.f/, 1^- 8- 10 ' a salvation re.ady to be revealed at the last time,' ' the end of your faith, even the salvation of your souls,' but cf. 321), and in the letters of St. Paul (e.gr, Eo 1311 ' Now is salvation nearer to us than when we believed ' ; cf.

610, 1 Co 3^5 5^, 2 Ti 4I8). The early Christians, almost without exception, felt themselves livinp at the end of the ages (1 Co lOH), and looked at any moment for the return of their Master to set up His heavenly Kingdom (see Parousia). Doubtless the resur- rection experiences had much to do with this.

The revelation of Jesus in glory, the assurance that He was even now sitting at the right hand of the Father, tended to emphasize the tran- Bcendent element in His teaching, and to magnify the contrast between this present evil age and tfiat which was to come. Thus St. Peter in Acts urges his hearers to save themselves from this crooked generation (Ac 2-0), and St. Paul declares that if in this world only Christians have hope in Christ, they are of all men most pitiable (1 Co 1519).

The contrast in both these passages, unlike that involved in the Johannine doctrine of the world, of which we shall speak presently, is a temporal one. The time of present distress is set over against that of future glory.

At the great day of the Parousia, which is im- pending, there is to be a transformation of the universe (Ho 821, 1 Co 731), new heavens and a new earth (Rev fill), and believers, with their risen brethren who have gone before (1 Th 41^), shall be clothed with heavenly bodies (1 Co 16*7-iy), and enter upon an existence adapted — as the present cannot t>e — to the enjoy- ment and practice of the spiritual life (Ro S^, cf. v.H).

It is at ttiis point that we note the closest contact with the ideas of contemponary Judaism. Coming to Christianity from an atmospliere charged with the hope of earthly, even if of superhuman prosperity, it was impossible but that the dis- ciples should show some traces of their early training. The letters of St. Paul show us what a struggle it took before Christianity freed itself from the yoke of Jewish legalism. Not dissimilar was the relation to the eschatological ideas of Judaism.

The thoughts of the early Christians clothed them- seh'ea naturally in imager}' taken from the Jewish apo<\alyptic books. They looked for a heavenly Jerusalem (Rev 2r-'i',cf. also He Vi', , Gal 42i>), Kitb Its streets of gold and its gates of pearl, and did not resign without a struggle the hope of a millennial Kingdom on earth anticipating and preparing the way for the Joys of the heavenly Kmgdom (see .MiLtP..s'NnTM).

The Apocalj-pse introduces us most deeply into this world of Jewish-Christian thought, which, however, has left its traces In other books of the NT (e.g. 2 P, Jude), and is not wholly absent even from him who did the most to overcome It — the Apostle Paul (e.g. Oal 4!«, 2 Co 2»). And yet it is easy to exaggerate the extent of this influence. In spite of all the points of contact with Judaism, the early Christians lived in a new world.

To them as to their Mastsi salvation was a new life (Ac 2'-, cf. 3" ll^*), entered upon bj repentance and faith. It was a life of forgiven sin, of Hlial trust, ol brotherly service, of present comniuuion with Christ. H tha full enjo,\'ment of the promised salvation still lay in the future, they were yet not without experience of Christ's present blessing and" help. In the miracles of healing and deliverance which characterized the opening days of the Church (Ac 31^) ; above all.

in the presence and power of the Iloly Ghost (Ac 2i 431 101), they saw the pledge of their Saviour's power and rule. The sanctification without which no man shall see the Lord (He 12'-*) was not only the ideal, but to a large extent a character- istic of their daily living.

The social joys of the Kingdom were anticipated in daily communion with the brethren (Ac 2'^''), Thus the life experiences of the earl}' Christians, even as re- vealed in such books as Acts, are truer to the teaching of their Master than a superficial study of the use of such theological terms as 'salvation' and ' kingdom ' would seem to indicate. JIuch more shall we find this the case when we pass to the mora developed conceptions of St. Paul and St. Joim. (6) St. Paul.

— We have already touched upon the points which the teaching of St. Paul .shares with the rest of the NT^the conception of salva- tion as deliverance from sin, the emi)liasia upon the mediation of Jesus, and especially upon the significance of His death, the importance given to the eschatological element, the Jewish dress in which many of his ideas are clothed. Some inter- preters have indeed carried the relation to Judaism so far as to contend that St.

Paul was a cliiliast, distinguishing, on the ground of 1 Co 15^- '", an earlier resurrection of believers from the later and general resurrection (see Parousia). But this view cannot be successfully mainlained. So far as the resurrection is concerneii, St. Paul's ideas are as far as possible removed from the crass materialism which characterized the thought of many of his contemporaries (cf. 1 Co 15" ' That which thou sowest, thou sowest not that body that shall be,' etc.)

, and the salvation of the Par- ousia, which, unlike the coming in Rev 19, intro- duces the final blessL-dness of the saints, is only the working out to their full completion of prin- ciples and forces already active in this present life. Indeed the conception of salvation as a jiresent experience is characteristic of all St. Paul's teaching, and gives it its chief significance. To appreciate St. Paul's doctrine of salvation, we must set it against the background of his view of the Jlesh.

Whatever be the exact interpreta- tion given to the terra ; whether, with Holsten, it be unJer.stood metaphysically, as implying, on St. Paul's part, a dualistic view of tlie universe, or, with most interpreters, be regarded simply as the synonym for corrupt human nature, there can be no doubt that, to St. Paul, mankind as a whole is the prey of a power of evil which it cannot resist, and from -which it is unable to escape.

From Adam do}vnwards all men have sinned, and come sliort of the glorj' of God (Ro 3^). Being sinful, they are exposed to the curse of the law, and to the death which is the inevitable consequence and penalty of broken law. The glory of Christ's salvation consists in the fact that it delivers man from this sinful flesh, and so at the same time from the law which is its judge, and the death which is its penal consequence.

Thus salvation, while a sinjrle process, involves different elements, and may oe looked at from different points of view. In the first place (or, to be more accurate, in the last place), it involves deliverance from death. To St. Paul, as to the other apostles, salvation is so far an eschatological conception, that its full efiects will be apparent only at the Parousia.

In that great day, when the terrors of the Divine wrath shall be revealed from lieaven ' upon every soul of man that worketh evil ' (Ro 2S cf. 1'), Christians shall be safe. The Parousia, which to others is a day of death (2 Th 1" ' who shall sutler punishment, even eternal destruction from the face of the Lord and from th« glory of his might '), is to usher them into the pre SALVATION, SAVIOUR SALVATION, SAVIOUH ;3G7 ence of their Ion;; expected Saviour.

With the I isL-n saints, who have died before them, they shall be caught np to meet the Lord in the air ( 1 1 h 4"), and, freed from the last trace of the tiesli which has hitherto haiiiiiered them (1 Co 15°""'-), shall enter into the joys of His heavenly kingdom. It is this frlorious exjierience — still in the future — to ■which St. Paul refers when he uses salvation as an esihatolo'dcal term (e.y. Ho 13"). But salvation is not merely deliverance from future punishment.

It includes also freedom from sin as a present power. Indeed it is this present deliverance which alone makes the future possible. Through union with Christ, the believer has be- come a new creature (2 Co 5"). He has died to sin (Ro 6^), crucilied the flesh, with the passions and the lusts thereof (Gal 5^), and entered upon a new spiritual life of righteousness, peace, and joy (Ro 14'").

Already he is a saved man (Ro 8 , 1 Co 1'8, 2 Co 2'"), reconciled with God (Ro 5'), claiming and receiving the privileges of a son (Ko 8" "), rejoicing in daily experiences of a Father's grace, knowing how to glorj' even in tribulations (Ro 5'), siTice he has learned that all things work together for good to them that love God (Ro 8'"). No doulit he still has his conflict with evil. But the conflict is no longer a dis- couraging one.

Wlieicas lie once felt himself the slave of the flesh, sold under sin (Ro '"'■'), now he knows himself to be its master. Tne law o{ 'he spirit of life in Christ .Te.sus has made hiu f;ee from the law of sin and of death (Ro 8-). And ri-o day is coming when, through the transformation of his body, he shall be freed from whatever defding contact still remains (Ro 8"). Being freed from sin, the Christian is also free from law.

Law has authoritj- only over the sinner; but the man who thmugh union with Christ has entered upon a new life in the spirit is free from law (Ro ti' 7' 10). He is not only delivered from the fear of its punishment, but — what is more important— he lia-s exchanged the bondage of its requirements for the freedom of the new man in Christ Jesus (Col 2", Gal 5'- "■ '»). In place of the spirit of fear he has received the spirit of a<lo|)tion, whereby he cries, ' Abba, Kattier ' (Ho S'').

Knowing himself to be heir of all things, he refuses to le entangled again with the beggarly rudiments of ritual prescription under wliich lie was once held in bondage (Gal 4^", Col 2'). As a Christian he lives on a higher plane, and breathes a different atmosphere from that of work-righteousness, however earnest (Ro 3'- ■-', Gal 3, '). Thus the break with legalism, practically begun by .

Jesus' teaching concerning the childlike spirit, is theoreticallj' completed by the Pauline doctrine of a justification or right- eousness by faith inste.'id of by works. With the mention of faith we touch the heart of St. Paul's doctrine of salvation. We are saved by faith. And faith, to St. Paul, means more than belief. It is more even than trust.

It is an act of the will by which the believer so lays hold upon Christ that he actuallj' becomes partaker of His risen and triumpliant life (Kph 3", CJal S^"- ", Bo 1 1"", Col 2"- " S'-* ; cf . McGillert, Apoxtnlir Age, pp. 141, 142). For the Christ whom St. Paul knows as meilintor of salvation is more than man, even the best of men ; more even than the .Jewish Messiah, great as are his prerogatives.

He is a jire-existent Divine Being, coming into the world from a higher realm, and imparting to those who are subject to the law of sin and death the new spiritual vitality without which deliverance is hopeless. This doctrine of Chriet bb the Incarnation of a pre-existent Divine Heini?, wiilch is common to St. l*aiil, tlie writer to the Hel'rewB. una St.

Joiin, pave Chrifltianitx ilB ciiief jtoiiu of lonuol with oontemporuy Oreeic thought, and formed the bridge by which men naturally passed from the titter to tlie former. But with all reco^'nition of the point*" of similarity between the Lojros doctrine of the Alexandrian pliilosopheni and the NT teaching concerning the pre-existcnt Christ there is one point of dilTerence, whose importance cannot be over- estimated.

The interest of the one is cosniolo-rical ; it grows out of a desire to understand the world. The interest of the other is soteriological ; it sprin^^s from the need of deliverance from sin. To St. Paul, helpless under the burden of tiie flesh, finding that, when he would do good, evil is present with him, seeking in vain for a deliverer from his intolerable liond-i^'e, — to St.

Paul, we repeat, the signilicaiice of the heavenly Man, revealed to him in the experience of the Damascus road, COQ- eista in the fact that He is a life-giving spirit (1 Co 1^*^). We are ready now to understand the significance of the death of Christ. It is the means by which He gains the victory over the flesh and enters upon the new resurrection life. No merely forensic conception can do justice to St. Pauls thought at this point. It is not a matter primarily of guilt or of penalty.

In sin he sees a power of evil, working out its own deadly and inevitable fruits. Christ took to Himself this sinful flesh, and let it work out upon Himself its natural consequences. He submitted to death, which is the rightful wages of sin, in its most aggravated and shocking form. In the striking words of Gal 3'" He became ' a curse for us : for it is written. Cursed is every one that hangeth on a tree.'

But the death, which to an ordinary man would have ended everj'thing, was to Him simply the door through whitth He passed into the higher life of the heavenly Kingdom. Being sinless, it was impossible for Him to be holden of death. Rising from the grave in newness of life, He opens the way for like escape to all who through faith in Him become parta.kers of His Divine and heavenly life.

No one can understand the Pauline doctrine of salvation who does not c«ncei\e it primarily as present union wilii the Divine and glorified Christ. Wli.it our Ix>rd haj once done on the great theatre of the universe, that each individual Christian is to repeat on the le-^ser Bta;;eof his earthly life. He, too, must die to sin (Ito ti2) and rioe to ri;;hteousness (Ito (>^- «). He, too. nmst shan^ the sufferings of Christ (Col V^), and sit with Iliin in heavenly jilaees (ICph 2').

The life whicli he lives is To be no longer his, hut that of the (!hrist who liveth in hiin(<:al 22ex Old things have passefi away, and all things are become new (2 Co .^ti7). Thus already hi-re and now the Christian antici- pates the blessings, whose full realizjilion remains for the Harousia. Nothing can separate him from the love of Christ — neither death nor life, nor angels nor priixupalities, nor things present nor things to come (Fio S^"*' ■-■'). If he die before the I'arousia.

it matters not. Though to live he Christ, to die is gain, for dying means departing to he with Christ, which is very far better (Ph 123, cf. 2 Co 68 'absent from the bod.v, at home with the Lord '). It is clear that from such a point of view the significance of the Parousia is very different from that which it has in Jewish- Christian thought. To St. Paul it is not necessary to watt until the Second Coming before one can enjoy the salvation of Christ.

His greatest lllessing has been given already. The Spirit who shall one day quicken our mortal bodies already dwells within us as a transforming power (Ho 8"), and the redemption of the body for which we still groan (Ko 823) will onli,' give free play to spiritual forres, with the working of which we are already familiar. Thus we see that here also, OS well aa in his doctrine of righteousness hy faith, the teaching of the apostle is true to the new insight of the Master.

Two points still need brief mention before we leave the Pauline teaching. These are : (a) The emphasis which he lays on the social side of sal- vation ; (/3) his doctrine of a cosmic salvation. (a) Nothing is more striking, in view of the intense personal independence of St. Paul, than the stress which he lays upon the social side of salvation.

This comes out most clearly in his doctrine of the Church — a conce|iti<)n which takes the [ilace in his teaching of the juesent Kingdom of tlie parables. Through union with Christ a man is not only joined to his Master as an indi- vidual, but becomes a member of His body, the Church (Eph 1-'). The new Divine life whicli he enjoys is snared by his brothers and sisters of the Christian family.

The gifts which lie receives are for the purpose of ministering to theirnccessitie* 368 SALVATIOX, SAVIOUE SALVATIOIs^ SAVIOUR (Eph 4"- "). If he suffers, thev suffer with him (1 Co IS-") ; if he is honoured, they are partakers of his joy (1 Co 12-").

The end of all is the build- ing up of the Christian community in the know- ledge and love of Christ (Eph 4'3-'«), and the reward for which the apostle looks at the Parousia is the presence of his converts among the company of the redeemed, spiritually litted, because of his ministrj', to enter upon the enjoy- ment of the heavenly kingdom (1 Th 2'", cf. 1 Co 1").

It is not strange that, holding such views, we see the apostle looking u|>on all history as a training school for the Divine salvation (Ko 9-11), and hoping for the day when even his feUow- Israelites, who have thus far turned a deaf ear to the message of the Gospel, shall repent and become partakers of its blessings (Ro 11-*). ((3) But the apostle's view reaches out beyond tills earth, and takes in the universe as a whole.

He sees the whole creation groaning and travail- ing together in pain until now, waiting till it be delivered from the bondage of corruption into the liberty of the glory of the children of God (Ro8'-'). He looks upon Christ as the mediator of a sal- vation truly cosmic, and declares that it is God's purpose ' through him to reconcile all things unto himself, whether things upon the earth or things in the heavens' (Col I**, cf. Eph 1"). Thus, according to St.

Paul, the salvation in which we here share is only part of a great world process whose end shall be a universe redeemed (cf. 1 Co 15=«). The teaching of St Paul had a profound influence upon his contemporaries. We see its effect most clearly in 1 Peter, which, in spite of the emphasis it lays upon the future (1 P l^), has the conception of salvation as a present experience (a'^i, cf. also 123 2*6 41). And yet it is easy to overestimate it. Other inlluences were at work in the early Church.

The legal con- ception of religion which characterized the Jew was reinforced by similar conceptions which had their oriein on Gentile soil. The view of salvation as freedom from law through the posses- sion of a present spiritual life was not fully adopted even by many who in other respects were profoundly influenced by St. Paul. The letter to the Hebrews is a case in point- Here, as we have seen, the point of view is almost wholly eschatological.

Salvation is conceived as a reward promised to those who remain faithful under their present trials, and faith, instead of being vital union with a present Christ, is simply the assurance that God will keep His word (He 111). In this respect the letter to the Hebrews is tj-pical of the fixture. Wten we study the Christianity of the Fathers we find the Gospel often presented as a new law, and salvation, which is wholly future, IS the reward promised by God to those who kepp it.

The doctrine of a mystic union with Christ through faith tends more and more to fall into the background, only to be revived in a sacramentarian form, foreign to the Pauline teaching. This fact must be borne in mind if we would appreciate the full significance of the Johannine conception of salvation. (c) St. John.

— We have already referred to the problem raised by the passages in the Fourth Gospel which speak of eternal life as a present possession, and given reasons for believing that they truly represent the teaching of Jesus. But however much we may be convinced of the his- toric foundation of the discourses, there can be no aoubt that, in their jiresent form at least, they show truces of the reflexion of the evangelist. The connexion between the Gospel and the Epistle is too close to be overlooked.

This connexion is evident in thought as well as in language. In lioth we have a single conception, clear-cut, uniform, consistent. We have to do with a form of teacliiii^; which may be contrasted with other parts of tlie NT as belonging to a distinct type. In presenting the Johannine te.iching, therefore, we follow most recent scholars in using both Gospel and Epistles as sources. In St. John the conception of salvation as a present spiritual experience reaches its culmina- tion.

There are indeed traces of the more common eschatological conception, esp. in the First Epistle {e.g. 2"-« 3> 4"; cf. Jn S* 6"-»« 21'), but they hold a comparatively subordinate place. Salva- tion is represented, as in the Synoptics, as eternal life. But for this life a man need not wait till the Parousia. It is already the possession of all who believe on Christ.

lie that hears Christ's word, and believeth Him that sent Him, ' hath eternal life, and cometh not into judgment, but hath passed out of death into life ' (5^ ; cf. w."'- " 3™, 1 Jn 4"' 5'-). Christ is represented as the bread of life (6'-), of wliich, if a man eat, he shall live for ever (v.") He is the resurrection and the life ( 1 1'^), and whosoever livetli and believeth on Hhu shall never die (11^"). Cf. also the passage* which speak of regeneration (Jn 3', 1 Jn 3" 5').

When we look more closely into the nature of this new life, we find that it has two main charac- teristics : it is a life of spiritual insight and of holy affection. These are indicated by the two words ' light' and ' love.' Like St. Paul, St. John makes the sharpest possible contrast between the sinful world without Christ and the new spiritual society brought into existence by His redemption. To St. John, as to St. Paul, the whole world lieth in the evil one (1 Jn .

118), and the greatest need of man is to be delivered from the bond- age of sin (Jn sy+y*"). But to St. John the characteristic mark of this sinful state is ignorance, and the remedy which is needed is knowledge. It is the truth which must make men free (Jn 8"-2, cf. e^). The world lies in darkness (!') It does not know God and His Christ. It does not apprehend, and therefore will not receive. His message. Into such a world the Logos comes, as light. His influence is as wide as humanity (19).

In the fulness of time He becomes fiesh and dwells among men (lH), and they behold His glory, as of the Only-begotten from the Father, full of grace and tnith (l"). He declares the God whom no man hath seen at any time (l^^. Nay, more, in Hij own person He clearly manifests Him ; for He that hath seen Him hath seen the Father (149).

He is the light of the world (8)2 95 1246), and the condemnation of men consists in the fact that when light was come into the world, they loved darkness better than light, because their works were evil (319 ; cf . 1236 ' sons of light ' as a s.\-nonym for the saved). For this is etern.il life, to know God. who is Himself light (1 Jn 16), and Jesus Christ whom He has sent (ITS, ot 1 Jn 620). But the redeemed life is not merely a life of knowledge. It is also a Ufe of love.

God is love (1 Jn 48) as well as light, and every one that loveth is begotten of God and knoweth God (1 Jn 47). The clearest proof of the passage of the disciple from death to life is the presence of a loving spirit (1 Jn S", of. Jn IS"). ' He that saith he is in the light, and hateth hi» brother, is in the darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbUng in him'(l Jn 2»- 10).

The intimacy of the relation- ships into which men enter through the Christian life is often emphasized. They are children of God (1 Jn 3'- 2). They are Christ's dear friends, to whon), unlike those who are merely servants. He makes known all that He has heard of His Father (Jn 15'*). The one commandment which He lays upon them i« that thev should love one another, even as He has loved them (13»>, cf.151'). The secret of this new life of light and love is union with Christ.

He is the vine, of which the disciples are branches (Jn 15'). He is the heavenly bread upon which they feed (6"-*). From Him comes that water of life which, when once received, never faileth, but becomes in each man a well of water, springing up unto eternal life (4", cf. 6>). He is the good shepherd who lays down His life for the sheep (10") ; the grain of" wheat, which, falling into the ground in appa- rent death, springs up to bear much fruit (12").

Nor is this mediatorial work confined to His earthly life. If He leaves the disciples at death, it is to return by the Holy Spirit (14'»-'*), the I'aradete, wbo shall institute a yet more intimate relation tlian that \vliich has gone before ( 10'- '■'• "), bringing to remembrance the things of Christ (14^", cf. 16"), leading the disciples, as they are able to bear it, into all the truth (16", cf.

1 Jn 5'), becoming the bond through which Christ and the Father are united to them in a communion that shall know no end (cf. 14- with '« 17"-=^, 1 Jn 3=). If we compare St. John's view of the mediatorial work of Christ with that of St. Paul, we note many points of similarity. To both Christ comes into the world from a pre -existent heavenly life.

To both He is the power through whom sin if SALVATIOX, SAVIOUR SALVATION, SAVIOUK 361 overcome, and the redeemed introduced into the spiritual Kini^iom of righteousness, of peace, and of joy. In both, Ilia mediatorial work is universal in iVi e.\tent (cf. Ju 1^ 'all thlnuii were made through him"; 18'tlio lik'ht which Hghteth every man ' ; 10'« ' other sheep . . not of tliis fold ' ; 12^ ' I, if I be lifted up, will draw all men unto myself ' ; i^' Saviour of the world).

And yet there iB a difference of emphasis. St. I»aul lays chief stress upon the death of Christ, The earthly life is passed over li^,'htly. Attention is focussed upon the preat tnniedy of the cross, from which the conquering Saviour issues victorious in the resurrection. To St. John, the death is onl.v an incident in tlie saving work. It is the incarnation oa such which is redemptive. Christ enters into the world as iiifht, and His mere ai>pearance carries with it redeeming or condemning power.

To as many as received Ilim, to them gave He the right to become children of Go<i (1'2). Those, on the other hand, who believe not, are condemned already by the mere fact of their unbelief (a"*). St. Paul, (or all his stress upon present salvation, is a man of historic sense, quick to apprehend, and apt to state, the contra.st between the present Kriod of attliction and the glories still to be revealed at the rousio. To the mystic intuition of St.

John, time relations fade away, and we face two contrasted eternities— the world of light and of darknes.-i, of righteousness and of sin, of love and of hate. Against this background of absolute realities there is no longer any place for the apprehension of relative values. Who- soever is begotten of Goa siimeth not (1 Jn 58, cf. a). They that reject Christ are children of the devil, who from the beginning was a liar and murderer even as they (83-H).

Here the Pauline dualism is carried to the extremest point. The progress, the variety, the shatiing by which the latter is relieved, are here blotted out in the clear white light of eternity. Yet the very sharpne.'is of the presentation is the means of reviving forgotten Irnllis. In the rarefied atmosphere of the Johannine Gospel, all traces of Jev^-ish nationalism and materialism vanish. Salvation is indeed conceived as a tran- Bcer.

dent good, but, as in the case of Jesus Himself, the tran- scendence is that of a higher spiritual order. One does not need to wait for the future to enjo.v it. Here and now men may become partakers of light and life, of righteousness and love, of peace and joy. The Parousia is conceived less as a single event than as a continuous process (cf. PAROrsiA). Resurrection and judgment are present experiences. Even while in the world, Uie disciples may enter upon a life which is not of the world.

The prayer of the Master is not that they mav he taken out of the worl^, but that they may be kept from the evil {1-1»X We have thus completed onr historicnl survey of the Biblical doctrine of salvation. We have seen how through the centuries the conception h.as been deepened and enriched, as the more e.xtern.al and material elements have more and more given place to those which are moral and spiritual.

We liave noted the transformation wrou^dit by the life and teachin" of Jesus, and seen the central pl.ace assigned to His person and work in the thought and experience of Hisdiscijjles. Amid all varieties of statement — in spite of many survivals of earlier and less spiritual ideas — we have marked the persistence of certain permanent features which warrant us in speaking of a Itiblical idea of 8,alva- lion.

It remains to gather these together, and to exhibit them in their relations both to one another and to those which are more transient. This will be the aim of our concluding section. iv. Systematic STATEMENT.— In presenting the Hiblical conception of salvation as a whole we liave to connider (1) its nature, (2) its conditions, (3) its extent. 1. Suture of salvation. — AVe have seen that in every cise the fundamental idea in salvation is deliverance.

Our opening statement is aa true of the profound utterances of a St. Paul or a St. John as of the simplest pa.ssages in the OT, that ' in every c.nso some danger or evil is presupposed, in rescue from which salvation consists.' If, then, wc would understand the Biblical conception as a wholi;, we must recognize clearly what is the great evil from which, according to its teaching, man needs to be delivered. Tliat evil is death.

No other term is comprehensive enough to unite the various elements in the Biblical teaching. From the Hrst lines of the UT to the la-st chapter of the NT, salvation stands for that Divine activity by which God preserves or enriches the life of His children, by delivering them from the niuUiforiii dangers and evils which threaten its destnietion. The content of the conception varies indeed with vou IV. — 24 the deepening apprehension of what true life means.

The dangers become less external, more spiritual ; less transient, more permanent ; less local, more universal, but the underljing thought abiiles. We may illustrate at once the perma- nent elements in the idea and those that are transient by considering the contrast between (a) the temporal and the spiritual ; (h) the individual and the social ; (c) the present and the future. {a) Salvation as temporal a7id spiritual.

— In the earlier portions of the OT 'life is used in the familiar sense of animal existence. ' Death ' means phj'sical destruction, with the loss of all that that entails. When a man dies, he loses everythin" worth having — home and friends, health and strength, national relationships and responsibili- ties, the privileges of Divine worship and of Divine communion. We misrepresent the OT conception of Sheol when we speak of the shadowy existence in the under-world as life after death.

In the gloomy monotony of the grave the Wgour and vitality whicli gave joy to life are lost. Man exists, indeed, but it is with ' a negative existence, a weakened edition of his former self ; his facultio dormant, without strength, memory, consciousness, knowledge, or the energy of any affection. . The colour is gone from everytliing ; a washed-out copy is all that is left' (Salmond, Imvwitality* (I'JUl), p. 163).

It is not strange that, where this view obtains, the great evil to be feared is physical death (I's 6*- °), and the supreme blessing to be coveted a long life (Ps 91"). The Divine salva- tion is found in deliverance from all that threat- ens or impairs life, all th,at weakens its vi''our or vitality — violence, oppression, captivity, calamity, trouldes, and distresses of every kind.

The great blessing which God gives is prosperity — a long life and a full one, with one's wife a fruitful vine, and one's children as olive plants about the table (Ps 128). Greatest of all evils to be fe.ared is defeat in battle, since in the stern days with which we have to do it carries witli it the loss of all that men count dear, both for the individual and for the nation. But with the deepening of the moral insight we note the rise of a deeper conception.

Life Ls seen to involve more than outwarcl prosperity. It has an inner spiritual meaning. A man lives, in the full meaning of the word, only when he enters into communion with God in righteousness and love. From this point of view the great evil to be feared is not physical but moral. It is sin which destroys the communion between a man and his .Maker. From sin therefore, first of all, a man needs to be delivered. We have seen how this truth comes to expression in the latter portions of the OT.

Jesus puts it in the forefront of His teaching, and it has been the distinct note of the Christian Gos])el ever since. Salvation is prinuarily deliverance from sin. It is the restoration of the interrupted communion between the Fatlier and His children through the creation in the latter of a new spiritual life. Once dead in trespasses and sins, they are made alive again through union with the living Christ.

Thus it is still death from which men need to be delivered, but it is a death which is B|)iritual, not i)hysical. One mark of the contrast between the two views is found in the changed estimate of suffering. To most of the OT, sull'ering is purely evil. It is a mark of that destnietion and decay from which man needs to be delivered. To the NT, it has become a means through whicli man may enter into a more abundant life. The Christian glories in his weakness. He ' takes pleasure ...

in in- juries ... in persecutions, in distresses, for Christ's sake,' knowing that when he is weak, then is he strong (2 Co 12»- '»). 370 SALVATION, SAVIOUR SALVATION, SAVIOUE And yet we must not exaggerate the contrast. We misrei)rcsent the NT teaching if we limit the blessings of the Gospel to the spiritual realm. The outer world as well as the inner is the scene of God's rule. The common physical blessings are not to be despised. Christ healed the sick as well as preached to the poor.

The Father whom He proclaimed knows that His children need earthly bread as well as the bread from heaven. St. Paul, fur all his contrast between flesh and sjjirit, recog- nizes the lawfulness of the p'nj-sical appetites. The abstinence which he practises and recommends is out of regard for others' consciences, not because of any inherent evil in flesh and wine (Ro 14, cf. 1 Ti 4''). The physical universe is the scene and instrument of spiritual training.

The body is a temple of the Holy Ghost ( 1 Co 6"). And, however great the change in the future, it is to no disem- bodied existence that he looks forward, but to a life in which the phj'sical organism, now tainted by sin, shall be exchanged for a new body better adapted for the spiritual life (1 Co 15^"-). Nothing is more characteristic of the Biblical view of the future, NT as well as OT, than the extent to which it pictures the heavenly life in imagery suggested by the earthly.

The heavenly city, the marriage feast, the many mansions, the tree of life, the crystal river, — these form the setting for spiritual joys. The last scene is not the destruc- tion of the universe, but its transformation and redemption (Ro 8-'). (6) Salvation as individual and social. — In the earlier portions of the OT, the subject of the Divine salvation is Israel the nation. It is charac- teristic of primitive society that it has small regard for the individual as sucli.

It is the tribe, tlie clan, the nation which is the centre of the religious as of the social life. So markedly is tliis the case that the action of Ruth in leaving her own people to follow he' iUother-in-law Naomi to Canaan is the cause of wonder, and is made the theme of an entire book. It is only natural, tlierefore, that we should find the interest of the Biblical writers centring in the fortunes of the people as a whole rather than in the units which compose it.

Even where the outlook broadens, and the prophetic vision takes in other peoples, the point of view is still national. It is Egypt and Assyria whom the prophet sees standing with Israel as recipients of the Divine salvation, to wliom, as to Israel, J" applies the endearing title, 'my people' (Is 1&"-^). Where this point of view obtains, it is impossible to rise to any true universalism.

For a universal religion must be founded in the nature of man as such, and for this tliere is needed a profound sense of the worth of the individual. We have seen how this sen.se awakens in Jere- miali and Ezekiel ; how it is deepened by the experiences of the Exile and the Restoration. We have noted the tender and beautiful utterances in which it finds expression in the I'salms, and seen how its later development tended to follow the lines of legal conformity rather than of the fdial spirit.

The individualism of the Apocalyptic books is the individualism of the law-court or the market, place rather than of the family. Its language is that of bargain and sale, of reward and punishment. There is indeed no theoretical objection to the reception of the Gentiles, if they will adopt the ceremonial law and become Jews. But there is the immense practical ditliculty of a condition laid upon strangers which even the children have not been able to bear.

If the sal- vation of God is really to become a universal good, some deeper foundation must be found than that of ceremonial law. It must be grounded in con- ditions that are vital, not legal. Such a foundation Jesns laid in His teaching concerning the childlike spirit. Reviving the old prophetic teaching concerning the forgiveness of sins through the mercy and love of God, He laid a basis for His Gospel as broad as humanity.

Men are not servants, with wliom God deals on terms of law, but sons, whom He is willing to receive, whenever they turn to Him in penitence and faith. Thus the Gospel of Jesus is founded in an intense sense of the worth of the individual. In the family each child has his peculiar place. To Jesus, salvation means the bringing back of the child who has been wandering in the far country into the plenty and peace of the Father's home. And yet the Gospel of Jesns is a social Gospel.

It is a Kingdom which He preaches, not a collection of individuals. His teaching difi'ers from that of His predecessors only in that He makes the con- ditions of entrance broader, simpler, more catholic — in a word, more human. Whether or not He used the word Church in Mt 16'*, there can be no doubt that He intended to found a society which should body forth to the world the principles for which He stood.

In this respect the Pauline doctrine of the Church is the legitimate outgrowth of the teaching of Jesus concerning the Kingdom. In the Christian life none liveth to himself and no one dieth to himself (Ro 14'). The sacramental sign which marks the separation of the believer from the world marks also his entrance into the Christian brotherhood, and the feast by which he shows forth the death of Christ until He come is eaten with his fellow-disciples as a communion meal.

The social character of the Christian life is indi- cated in a thousand unexpected ways, but perhaps nowhere more beautifully than in the Pauline word about the Parousia in 1 Th 4"- '* ' We that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep . . wherefore comfort one another with these words.' (c) Salvation as present and future. — We have seen that the earliest conception of salvation is present deliverance.

This must be the case if death ends all. If God do not save while life lasts. He cannot save at all. The conception of national salvation does indeed open the way for a wider perspective. The life of the nation is longer than that of the individual, and God may delay His deliverance more than a single genera- tion and still be in time. Yet the point of riew is fundamentally the same. If God's succour is not to be in vain, it must come before the nation utterly perishes.

There must be at least a remnant to carry on the national life, a shoot left in the old stock, which may spring up to newness of life (cf. Is 6'"). Yet the experiences of later Jewish history made this contact between present and future increas- ingly dilficult to maintain. The old national prestige seemed gone, never to return. More and more, men despaired of present deliverance and concentrated their thoughts upon the future.

The very barrenness of their present experience, tlie very absence of all evidence of God s present in- terest and help, served but to enlarge their ex- pectations for the distant day when J" should at last make bare His arm to help. What if indi viduals died ? what if Israel as a nation should perish ? God was able even to raise the dead. Some day He would stir the dry bones, and tlie nation would rise to newness of life (Ezk 37).

Nay, He would call back from their graves the very individuals who had passed away, that they mi^ht share the joys of the final triumph (Is 26'", Dn 12'). Thus more and more the conception of sal vation becomes eschatological and transcendent. The gap between present and future widens. Be tween the present time of distress, without expert SALVATIONS SAVIOUR SALVATION, SAVIOUR 371 erne of God's redeemine grace, and the future age which brings His great aeliverance, there is a great gulf fixed.

This gulf Jesus bridged with His Gospel of a present Kingdom. He restored the older concep- tion of a living God, able and willing to help His children in their daily need. I5ut He saw that the great need was spiritual, not temporal. Conceiving of salvation as deliverance from sin. He taught that 6u<^h deliverance was possible here and now. Prophet and psalmist before Him had had their intimations of a coniiii'.inion with God possible e\en in the midst of present trouble and distress.

He made tliis communion a familiar experience. Devout spirits even within the OT, finding out- ward i)rosperity too little, had prayed for a clean heart and a contrite spirit; He showed how this prayer could be answered. The influence of the \laster is apparent in the new view-point of the disciples.

To the Christian believer, whatever his thought of the future, salvation is a present ex- perience, introducing a man into a fellowship with God which no earthlj' sorrow or misfortune — not even death itself — can interrupt. And yet here, again, we must beware of exag- geration. However great the empliasis on present deliverance, to Christianity, as t« Judaism before it, salvation has its future meaning. We have noted the eschatological element in Jesus' own teaching.

We have seen it repeated in that of His disciples. It is present in St. Paul ; it is not absent even from St. John. He, too, rejoicing in communion witli a present Christ, looks forward to a day when He shall be yet more fully mani- fested, and believers, seeing Him as He is, shall be transformed into His image (1 Jn 3-').

The very ,t)reciousnes8 of the present experience, the very exaltation of the spiritual standard, serve but to deepen the longing for the day wlien all that now impedes the progress of Christ's Kingdom shall be done away, and God be all in all. 2. Conditions of .salvation. — These may be con- Bidered on the Divine side and on the human. (n) On the Divine side. — The ultimate cause of salvation is the Divine mercy. This is the uniform teaching of OT and NT.

Whether in the simpler meaning of victory in battle or the more profound conception of spiritual regeneration, salvation is undesen-ed. (iod does not treat the Israelites according to their merits, but according to the riches of His grace. They were not more in num- bi'r than other peoples when He chose them for His own, and delivered them from their captivity in Egypt (Dt 7'). Kor His name's sake He saved them, that He might make His mighty power known (Ps 10(i', cf. Jer 14').

When they forsook Him and wandered from Him, Ho did not give them up. His lovo endured in spite of their un- faithfulness (Hosea). He was inquired of by tliem that asked not for Him, found of them that sought Him not. He spread out His hands all the day unto a rebellious peojile (Is 65'- ''). Even His judg- ments are a marlv of His love (Am ;!-'). Not only the deliverance from enemies, but the repentance which makes it [lossible is His gift (Ps 51'"). * The same conception reappears in the NT.

God U not the stern creditor exacting the uttermost farthing, but the loving Father, forgiving His erring children ; more reiuly to give good gifts than earthly jiarcnts to their cliildren. The disciples did not choose Christ, but Ho chose them and appointed them that they should go and bear fruit, and that their fruit should abide (Jn 15'"). The more profound and spiritual the conception of sal- vation, the deeper the conviction that it is unde- served.

' By grace have ye been saved through faith ; and that not of yourselves : it is the gift of God' (Eph 2»). In many passages indeed, esp. in OT, the Divine mercy is represented as an arbitrary thing. Not only IS the deliverance of God contrasted as purely miraculous with all human instrumentalities (cl.

1 S 14" ' no restraint to J " to save by nianj' or by few'; Is 59' ' J "s hand is not shortened that it cannot save'; 1 S XT'" 'J"saveth not with sword and spear ' ; Hos 1' salvation by J" contrasted with salvation by bow or by sword, or by battle, etc. ; cf. Ex 14" the deliverance from Egypit ; Jg 7^ the defeat of the Midianites by Gideon ; Ps 33" 44' 57'), but it often seems dependent upon moods of the Divine feeling which man cannot fathom.

There are times when J" may be ap- proached ; there are others when no man may draw nigh to Him (I's 32", cf. Is 55''). When the great waters overflow, prayer cannot reach Him (Ps 32^?) At such a time the part of wisdom is to wait patiently until His anger be past. But on tlie whole we find an increasing emphasis upon the Eermanent character of God's savmg purpose. It eloiigs to God's nature to show mercy. However Israel may change. His purpose towards Israel changes not.

So we find increasing recognition of God's use of means. When He would deliver His people from the Philistines or the Midianites, He raises up some man to be their saviour. Even the experiences which seem outside of His control are not really so. The Assyrian boasts of his defeat of Syria and Samaria, saying, 'By the strength of my hand I have done it, and by my wisdom ' (Is 10"), and knows not that he is but the rod of J"'s anger, in whose hand as a staff is His indignation ( lU'^).

This broadeniu" view of the Divine Provi- dence becomes strictly universal in the NT. Nothing can separate from the love of Christ (Ko 8*). All things without exception work together for good to them who are called accord- ing to God's purpose (Ro 8-"). History is a mighty drama, in whicli each event fills its appointed place, preparing the way for that dispens.-itiou of the fulness of the times in which it is God's pur- pose to sura up all things in Christ (Eph 1'°).

Even the groanings of the creation in its present distress are but the travail throes of the new universe, that shall be, when the sons of God shall be revealed (Ro S^). Among the instruments appointed by God to mediate His salvation, the Jewisli law, with its sacrificial system, holds an important place. Through its precepts men were trained in purity and holiness, and in its sacrifices they saw a pledge of God's forgiveness and mercy.

To the contemporaries of our Lord it seemed a finality, and the salvation of the Messianic age would but serve to introduce on a larger scale the worship and sacrifices of the heavenly Jerusalem. Christians, following their Master, recognized the law as a Divine institution, but to them its authority was temporary. It was a tutor to bring men to Christ ; but after Clirist was come it was no longer needed. Its significance might be vari- ously conceived.

To the writer to the Hebrews, it had a positive value, as typifying the higher righteousness and the more perfect Atonement of the Gospel. To St. Paul, its significance is chiefly negative. It reveals the futility of any merely legal righteousness, and points men to the better salvation revealed by Christ. With Clirist we reach the centre of the Biblical doctrine of salvation.

He is the Saviour jmr excel- lence, the true Mediator between God and man, the fulfilment of all the promises, the realization of all the hopes of the earlier dispensation. Two distinct lines of preparation meet in Him. There is the hope of the Messiah, a human deliverer through whom God has promised to deliver His people, and to set up on earth His long deferred SALVATION, SAVIOUE SALVATION, SAVIOUR kingdom.

There is also tlie expectation of a special intervention of J" Himself ; tlie coming of a day when He shall leave His heavenly dwelling-place and take up His abode in the midst of His people, superseding tlie lesser radiance of sun and moon and stars by the light and glory of His presence. Jesus is at once Jewish Messiah and God in- carnate ; S-^TJ of Mary, and the Word made flesh. This is not the place to trace the development of the NT doctrine of Christ (see art. jEiii's Curist).

It is sutlicient to bay that it runs parallel with the deepening conception of salvation. In Jewish-Christian circles, where the thought of salvation is still framed on the older lines of an external deliverance, it is the Messianic thought which is most promi- nent. Jesus is a man, approved of God unto men, by mighty works and wonders and signs which God did b}' Him (-\c 222), cnicifled according to the Scriptures (Ac .

Si**), raised from the dead (Ac 2'^), and now waitiui^ in heaven till the time of the restoration of all things (Ac ;i'-l) To St. Paul and St. John, with their deeper conception of salvation as a new spiritual life of righteousness and love, Jesus is a pre-existent Divine being, coining into the world from a higher realm as a quickenirig and life-giving principle to all who have been made one with Hiin by faith.

The contrast ijetween these two views may be ilhistrated in connexion with the view of Christ's death. To the Jewish- Christians, with their more external conception of salvation, it is an arbitrary appointment of God, the necessity of which they recognize, but which they cannot understand. Christ died that the Scripture might be fulfilled. To St. Paul and St. John, the death is a necessary step in that great proce.ss through which e\il is overcome and the Christian believer made p.

artiiker of Christ's risen and glorified life. That we ni.\v become like Him and share His nature, it waa necessary that Hp should become like us and share our nature. He must sutler death uitb us, that we may be raised to Ufe with Him. The conception of salvation as a new Divine life finds clearest e.vnression in the doctrine of the HoLV Spirit (which see).

Here, too, we trace a development from the conception of the Spirit as the energy of God coming upon men to fit tlieiu for special work in connexion with the Divine kingdom (e.g.

Jg 11^ 13'-^ 14"), to that which sees in Him the immanent God, entering into the life of men tlirough regeneration (Jn 3"), creating in them a higher life of holiness and love (Gal 5'^), dwelling witliin them as an inner spiritual prin- ciple (Ro 8"), uniting them with God and with Christ (Ro 8"- >»), leading tliem into truth (Jn 16"), sanctifying them (Ro 15'"), making intercession for them (Ro 8-"), more and nu)re transforming them into the image of their Master (Ro 8^), and at last raising them from the grave through the transformation of their mortal bodies into tlie new- glory of the resurrection life (Ro 8").

Where such a view is held, it is easy to see how futile is any thought of human merit. The aspira- tions which rise toward God, the graces which fit us for His fellowship, are tlie work of the Spirit. The very life which we live is not onr own. It is the gift of God, who worketh within tis both to will and to do of His good pleasure (Eph 2«-», Ph2'»). (b) On tlie human side. — Yet it would be a mistake to conclude that the Bible knows no human conditions of salvation. The same St.

J'aul who lays such stress on the Divine activity in salvation urges his readers to work out their own salvation with fear and trembling (I'h 2'=). As on the Divine side salvation is a new life createii in man, so on the human side it is a life which manifests itself in certain distinctive acti- vitiiv These may be summed up under the three beads of — (a) repentance, (/3) faith, (7) obedi- ence.

(a) The first and indispensable condition of sal- vation is repentance (which see), by which is meant not merely sorrow for sin, but actual for- saking of sin and tumin'; to righteousness. This is as necessaiy for deliverance from Assyrian oppression as for entrance upon the new life of (jlirist's Kingdom. God may indeed save men from their sins, but He cannot save them in their sins.

We have already noted the deepening estimate o\ tliis grace, and seen how from a mere condition of salvation, which a man can achieve for himself without God's help, it conies to be an element in salvation itself — the first step in the jirocess whose end is perfect holiness. (/3) Faith. — The obverse of repentance is faith (which sec). Man turns from sin to God, and the means by which he lays hold of the Divine deliver- ance is faith.

Saving faith in the Biblical sense is always more than belief (Ja 2'"). It involves an act of tlie will, and issues in obedience. Yet on this common ground we note a ditlerence of con- ception. In much of the Bible faith means trust in God's word, together with the activities which follow it. Its object is God's promise rather than His person. Abraham had faith in God — that is, he trusted His promise — and 'he went out, not knowing whither he went' (He 11*).

Because of this trust, he shall one day receive his reward ; but this reward lies still in the future (He 11"- "). This is the sense in which faith is used in Hebrews. To St. Paul, on the other hand, faith has a deeper meaning. It is the means of obtaining a present blessing, not a future one. Its object is a person, not a promise.

By faith a man lays hold ui>on Christ as his Sa\'iour, becomes one with Him, liartakes of His lieavenly life, shares His right- eousness, and rises witli Him into His eternal Kingdom. It is thus a connirehensive term, which covers the entire human side of that experience whose Divine side is the working of the Holy Spirit. (7) But repentance and faith are alike vain, save as tliey issue in oherhenre (which see). This is the all-embracing Biblical virtue.

Man's relation tc God is sucli that his righteousness must take this form. The particular content may vary with the growth of tlie Divine revelation. In OT, for instance, it includes the faithful observance ol the ceremonial law with its prescriptions of ritual and sacrifice. Yet even in OT these are sub- ordinate to the eternal principles of justice and mercy (cf. Mic 6*'). In tlie NT the law has been done away.

The only sacrifice required is the spiritual sacrifice of prayer and praise (He 13"), the offering up of the person in life-service to God (Ro 12'). Tlie burdensome prescriptions of the Levitical ritual have given place to Christ's new commandment of love. Yet this love is no vague or indefinite virtue. It shows itself in the willing acceptance of God's fullest revelation ; in disciple- ship of Christ and membership in His Kingdom.

Beginning with faith, it manifests itself in all the social virtues. It rejoices to minister to the needy and oppressed. It does not disdain the gatherings of the saints for prayer and praise, and it finds its public marks in the sacramental signs of baptism and tlie Eucharist, by wliitn the believer's mem- bership in the body of Christ is openly showed forth. 3. Extent of salvation. — It remains to consider the extent of salvation.

Here our study has sliown a constant enlargement in man's conception of the sweep of God's purpose. We may illustrate this , in connexion («) with the present life ; (i) with the life after death ; (c) with the universe as a whole. (a) Salvation in this life. — We have already noted the growing universalism of the Biblical teaching. At first it is Israel alone for whom God cares. He is J"'s dearly beloved son.

Other nations are but God's servants, instruments in His hand through which He accomplislies His sai iug purpose for Israel. Then the Gentiles al.so share the blessings of the Messianic deliverance, but it is only by becoming subject to Israel, and adopt- ing the Je-iN-ish law and worship. Yet even in OT there are gleams of a conception more truly SALVATION, SAVIOUR SALVATION, SAVIOUR 373 catholic. To Isaiah, Egypt and Assj-ria as well as Israel are chosen of God.

The foundation for a true universalisni is laid in the prophetic doctrine of the worth of the individual. Jesus makes tlie conditions of entrance to His Kingdom purely moral and spiritual— repentance, trust, humility, obedience, the childlike spirit. Where these are present, tliere is a son of God, whether he observe the ceremonial law or not. The practical univer- salism of Jesus is theoretically completed in the Pauline doctrine of the abrog:ition of the Jewish law.

This wa-s the natural consequence of the new view of redemption. When salvation is re- garded as a new Divine life, it is impossible not to recoOTize the Christianity of those who have received the Holy Spirit, even if they have not been circumcised (Ac lO""^). To the freedom of the Divine Spirit, like that of the wind, blowing where it listeth, no man may venture to set bounds.

The salvation of Israel is still the centre of hope and prayer (Ro 9'), but it is only as part of a process wliieh is as wide as humanity. With the widening horizon, we note a correspond- ing change in the depth of the conception. Salvation becomes not only a broader, but a more intensive term ; less e.\tornaI, more spiritual; less local, more permanent. It not only ali'ects more men, but it aflects them more profoundly. Its subject is the whole man. It reaches soul as well as body.

It delivers from sin as well as from suflering. It 3ot only removes causes of evil ; it creates forces ul 2ood. As nothing is too large, so nothing is too small to fall within the range of its activity. Life and death, things present and things to come, are alike subject to the control of that Christ who is able to save to the uttermost. This double prowth may be well illustrated in connexion with the doctrine ot election.

At first the Divine choice centres in Israel the nation, or in those heroes or prophets whom (Jud has set apart for special service in connexion with the national deliverance. Tlien other nations are included in the Divine plan. God chooses E^^'pt as \vell as Israel. Cyrus the Persian 10 tits servant, set apart to do a special work in the execution of His redemptive purpose.

To the broa<ler view-point of the NT, \^■ith its juster estimate of the worth of the individual, election is no lonf^er confined to a few, Alt Christians are elect, called to be saints(Ko 16)according to the Divine purpose. And as the range of the Divine choice widens, so its content deepens. Christians are elect unto salvation (2 Th 213), with all the richness of meaning which the Christian revelation has put into the word.

The object of the Divine choice is not merely deliverance from future punishment. Men are called to the Ciiristian life as a whole, with its good works (Eph 21''), its Joys and graces, its brotherly service, ita missionary zeal, its willintrness to spend and be spent, yes, if need be, even to be cast away (Ro 9^), if thereby others may be saved. Thus the Individualism of the NT doctrine of election, so far from being ft narrowing of the conceptioo, U rather a mark of its true anivervalism.

(6) In the life after death. — With the expansion of the conception of salvation in this life, we find the Biblical outlook reaching across the grave, and taking in the life after death. Nothing is a more striking witness to the strength and richness of the Hebrew conception of God than the way in which it succeeded in transforming the pagan conception of Sheol which at the first the Israelites had snared with their contemporaries.

We have alreatly traced the steps in tiiis moralization of the life after death, and need not repeat them here. From a gloomy, passionless, joyless exist- ence, Sheol liriomes the scene of God's presence and power. It has its garden of life, where the righteous await contentedly the greater joys of the resurrection. Christianity furtlier emphasizes and enriches this conception.

Whatever new elements Christ has brought into the thought of God and His salvation are carried over into the life immediately after death. Christ's activity is not merely contined to the living. In the spirit He preaches even in the realm of the dead (1 P 8"). The shifting and uncertain imagery through which the human imagination had endeavoured ta picture the nature of ' that undiscovered country * 13 now reinforced or superseded by a definite con- ception.

To die means to depart and to be with Christ (Ph 1^) ; to enter into the Father's home, where the elder brother has gone before to prepare a place and a welcome for each returning traveller (Jn 14^). Whatever the joys still remaining at the Parousia, they are not diU'erent in kind from those upon the experience of which one enters immediately after death. The highest blessedness of heaven will consist in communion with Christ. ' It is not yet made manifest what we shall be.

We know that if he shall be manifested, we shall be like him, for we shall see him even as he is' (1 Jn 3^). (c) The Biblical doctrine of salvation reaches its climax in the conception of a redemption of the universe. Foreshadowed in the OT doctrine of new heavens and a new earth, developed in the period between the Testaments in extravagant and non-spiritual forms, it remains an element in the Biblical conception to the last.

It is not God's purpose merely to save men out of the world, but to save the world. Whatever is hopelessly evil — whether in nature, man, or spirit — shall at last be utterly destroyed. No foe wUI longer remain to dispute the authority of Christ or mar the glories of His eternal Kingdom. The last enemy to be destroyed is death (1 Co 15^).

Not till then will Christ's saving work be finished, and He restore to the Fatlier the power given to Him, tliat in the redeemed universe God may be all in all (1 Co 15^). This doctrine of a cosmic salvation, wrought out most fully by St.

Paul, but implied also in other parts of the NT, has three main elements: (1) the redemption of physical nature with its destruction of suffering and death ; (2) the redemption of mankind with its destruction of sin ; (3) the redemption of the angelic world with its destruction of tlie spiritual forces which now oppose the Kingdom of God.

Thus in terms naturally suggested by the tliought of his day, but witli a vigour and breadth of conception worthy of the largest generalizations of our modern science, the apostle presents the work of Christ in its unity as one great process, running through the ages, reaching out to take in the uttermost bounds of space, penetrating to the pro- foundest depths of spiritual experience in order to bind together all thinm in earth and heaven in one universal purpose of salvation (Eph 1, Col 1).

LiTBRATDRK. — The Literature, which Is voluminous, Is widely scattered, all the more important Commentaries, as well aa works on Biblical Thcologj', contributing directly or indirectly to the subject. For monographs on special phases of the doctrine the reader is referred to the literature given in the special articles on Escuatology, Faitu, Ji^stipicatics, Parousia, IlANSoM, RnuiuiiTiaK, etc Here only a general survey can be given. On Salvation In general, of. Cremer, mb.-Theol. hex, ».

ra^ft-, ftirr.fi, rttrxpia.; M'Clintock-Strong, artt. 'Saviour' and 'Salvation': Ilerzog, ilK'-^, artt. ' Heil ' and 'Erlosung'; Uitschl, Jiecht/frtitiunfj xind Vfrgithming, vol. ii. ; Kithler, 'Zur Ijehre von der Versuhnung,' in Dogmatuche Xeit/raiien, ii. 1898 J Gesa, Chrigti Perunn und Wfrk (1870); Thoraasius, Chritti Perton und Werk (18S0); Bri^rgs, 'The Biblical Doctrine of Salvation,' in Church Ununx. N.Y., Jan. 1897. On the doctrine of Salvation in OT, cf. the Biblical Theologies, esp.

Schultz, 6th ed. (p. 102 ft.), Dillniann (p. 411 H.), Kiehm, Smend, Kayser-Marti, Fiepenbring (Eng. tr. p. 207 ff.); Briggs, Meisianic f'rovhfci/ ; Duhin, ThfohgU der Propheten (18«5) ; Adeney, The llehn-w Utopia (1879). On the period between the Testamonts, cf. Ofrorer, Jahrhun- dert den lit^ils, ii., esp. chs. 8-10; Drummomi, Jewish MevMah (1877); Stanton, Jeu-uh and Christian M'Hsiah; Schiirer, IIJP; Weber, JUdinche Theolajie', 1897.

Much informfttlon may also be obtained from the notes in Charles* editions ot Enoch, Secrets of Enoch, Apocalypse of Baruch, and Assump- tion of Moses, as well a» from his Escht ' ' anti Christian, 18!>ll. 'schatuh'jy, Hebrew, Jnpith, On the NT doctrine, besides the Biblical Theologies of Weiss, Beyschlag, Reuss, Bovon, Stevens, Could, and esp. Holtzmann cf. Klaiber, Nnitegt. Lebre von der .Siinde urwf KrlogiLntj (1836) ' Weudt, Lehrt Jwu; Uorton, Teaching o/ Jews; QUbert, 374 SAMAIAS SAM.

iEIA Eevelafrono/ Jesxtg(\SOQ); Pfleiderer, Paulinifrmvs^; McGiffert, Apostolic Afje ; Briggs, Messiah of the Gottpeh, Me&siah of the AiJOSties ; Stevens, J^auliiie Theology, Johannitu Theolo<jy ; Everett, Gospel of Paul (1S93) ; du Rose, Soterwhijy of the NT (1392); M^n^soz, La Thiolngie de. L'£jtUre aux II ilhreux (ISdi), Le Pt'chi et la Redemption d'apris St. Paul (18S2); Nosgen, Uc-ediichte der NT Offenbarunfi (ii. p. 300 IT.)

; Cone, The Gospel and its earliest interpretations (lb9:j) ; Baldensperger, Selbstbewusstsein Jesu^ (1S02) ; Titius, Vie Ncutest. Lehre von der Seligkeit (1895) ; M6negoz, ' Le Salut d'apr68 renseigneraent de J&us-C;hri8t,' in Re«. Chrit. 1899, i.\. pp. 401-421 ; W. Bousset, JesuPredifjt inihreTnGe(jensatzzumJudt;ntttm{lii92')', Uornack, Das Wesen des Christentums (1900 ; En;;, tr. 1901). On special points in connexion witli the doctrine, cf.

the various monographs on the Kingdom of God by Schnedermann, Schuioller. Issel, J. Weiss, Bnice, Boardnian, Toy {Judaism and Christianity, pp. 303-371); Schmidt, Die pautin. t'hristol. in ihrem /. usainvienhani^ tnit der Ileilslehre des Apostels dargcs- (#^^((1870); Cremer, Die paulin. Rechtfertigungslrhreim Zusanl- vtenhang ihrer gesch. Voraussetzun{ten (19110); Werille, Der Christ und die Siinde bei Pauius (^1897) ; Kabisch, Eschatologie des Paulits (1893); Teiclimann, Die pautin.

Vorstelluiujen von Aufrrstehuwj uiid Gfri^ht, und iJtre Beziehunq zurjiid. Apoca- lyptik (1890); Schlatter, Der Glaube iin t}Ti (1895), 'Der biblische BegrifE der Hn&de' (Schrift und Geschichte, pp. 177- 217); Riehm, Der Be g riff der Siihne im AT (1877); Kuhl, Die Heilshedeutung des Todes Christi (1890); Seeberg, Der Tod Christi in seiner £ledeulun{jfilr die Lrlostin'j(l&9^) • E.

Cremer, Die stellvertretende Iledeutung des Todes Christi (1892) ; Gave, Scriptural Doctrine of Sacrijice^ (1890) ; Gunkel, Die Wirkungen des HcUigen Geistes (1888) ; Weinel, Die Wirkungen des Geistes und der Geister (1899) ; M'C. Edgar, The Gospel of a Risen 6'a(^ioiir (1892) ; Milligan, The Resurrection of our 7-ord(lS81); Salmnnd, The Christian Doctriiie of Immortality, 4th ed. 1901 ; Sch\v:i\\y, Das Leben nach dem Tode {\&92)', Chaxlea,Eschatologi/, Hebrew, Jewish, and Christian (1S99). W.

Adams Bkown.