FULLNESS OF SALVATION COMPRISES not only the pardon of sins but the restoration of the moral image of God in the repentant believer and ultimately the redemption of the lowly body and of this whole planet, which is still in bondage to decay (Romans 19-25; Philippians 3:20, 21; Revelation 21, 22). Thus there are three aspects of salvation: justification, sanctification, glorification, all comprehended in the fullness of the everlasting gospel which God has now restored in the time of the end, in order to have a people ready to meet their Lord at the coming of Christ in glory (Revelation 14:6-12: Titus 2:11-14; 1 Thessalonians 5:23).

    We recognize that "justification," "sanctification," and "glorification" each has its own distinct purpose and function in the divine plan of restoration. "Justification" is God’s imputation or reckoning of Christ’s righteousness to the repentant believer’s account before God (Romans 4:4-8). It is a judicial transaction of Christ as heavenly mediator, by which we are set right with God and have access to the Father’s heart (Romans 5:1, 2). The immediate result being that "God’s love has been poured into our hearts through the Holy Spirit which has been given to us" (Romans 5:5. R.S.V.). Thus without any merit of our own we have received the Holy Spirit by faith in Christ (Galatians 3:2, 5), and it can appropriately be said that we are "justified in the name of the Lord Jesus Christ and in the Spirit of our God" (1 Corinthians 6:11, R.S.V.).

    Stated differently, justification brings sanctification as the indwelling of Christ into the believer’s heart) Galatians 2:20; Ephesians 3:14-19). The forgiven or justified sinner is recreated in his heart, a fact that becomes manifest in a converted way of thinking and acting, according to the will of Christ and the Holy Spirit (Galatians 4:19; 5:15, 25). Empowered by the Holy Spirit, faith works through love, purifying the conduct and enabling the believer to keep the commandments of God, the true test as to whether a person has been reborn, according to the apostle Paul (1 Corinthians 13; Galatians 5:6; 6:15; 1 Corinthians 7:19; Romans 8:4).

    To become a Christian means to have chosen Christ not only as Saviour from the power of sin and guilt but also as Lord and king, in covenant relation for a life of righteousness in His strength. This means a change of master, since we served Satan in sinning (Ephesians 2:1-3). Now we have "become obedient from the heart to the standard of teaching," we have become "slaves of righteousness," and "now yield your members to righteousness for sanctification" (Romans 6:17-19). Not the holy law of the Ten Commandments alone, but the law embodied in the life of Jesus Christ, is our standard of righteousness. A perfect character, formed in the likeness of Christ and fellowship with His church, the purpose of God’s grace and salvation (Ephesians 4:13).

     The portrayal of the followers of Christ in the last book of the Bible promises that out of the apocalyptic trials and tribulations that precede Christ’s second advent a great number of Christian believers will come to follow the Lamb wherever He leads (Revelation 14:1-5). They are spotless or righteous in God’s sight, not in their own eyes. They trust in Christ’s righteousness alone, feeling unworthy in their own hearts ((Revelation 15:3). Yet, only at the last trumpet, when Christ returns in majesty and glory, will their lowly body be changed into a spiritual and glorious immortal body (1 Corinthians 15:42-44, 51-56). The apocalyptic hope of glorification and everlasting joy in the Father’s house were a vital part of the faith of patriarchs and prophets, of Christ Himself and His apostles. This forward look to the rest that remains for God’s people has always been a determining power in their strife for holiness and perseverance (Hebrews 4:11; 12:1, 2, 14; 2 Peter 3:13; Romans 8:18-23).

    It is of vital importance to see that Christ does not annihilate or abrogate God’s holy law, but perfectly fulfills it. Christ obeyed the Holy law of God in every respect, both as our substitute and our example. Here the basic difference between Christ’s righteousness and the Christian’s righteousness should be clearly grasped and understood.

    Christ’s spotless obedience or righteousness is our sole title to eternal life. It is outside of us, in Him alone and ours by genuine faith only (Romans 5:18, 19). His perfect character constitutes our unassailable assurance and certainty of salvation. The keeping power of the indwelling Christ in the heart of the Christian molds the believer’s heart and life into a righteous character, as he partakes more and more of the divine nature in the constant battle with self (Romans 7:14-25; 8:13; 1 John 5:18; 2 Peter 1:4). Such a character transformation, which fits the believer for the eternal kingdom of God, is wrought by living faith in Christ and the self-denying following of Him as long as we live. At all times, however, we confess that "through the Spirit, by faith, we wait for the hope of righteousness" (Galatians 5:5, R.S.V.), the final "adoption as sons, the redemption of our bodies" (Romans 8:23).

    The most refined definitions and distinctions concerning justification and sanctification that theologians have developed can never fully capture the living reality and unity of God’s redemptive work in human beings. Life is always richer and fuller than the best theory.

    The focal point of Biblical salvation is the reflection of the light of God’s character in the redeemed, the manifestation of what Christ has done for and in repentant human beings. The church as the body of Christ is to be the light of the world and the salt of the earth (Matthew 5:13-16). This blessed truth does not become a reality in the Christian church if the doctrine of righteousness by faith is merely understood intellectually, but only if the believer by faith enters into a personal and living union with Christ Himself.

    Since Christ is indivisible, He bestows justification and sanctification and wisdom in an inseparable unity (1 Corinthians 1:30). The thrust of the Biblical gospel message is therefore to believe in Christ, to follow Christ, and by beholding Him to be transformed through the Spirit into His likeness of character.

    The distinguishing of the functions of justification and sanctification, of law and gospel, is Biblical, but not their separation and contradiction. There is an indissoluble union of law and gospel, of justification and sanctification, without confusing the two. Thus the Christian will trust exclusively in Christ’s righteousness for his present and future salvation, while his character is daily more reformed according to the divine similitude in Jesus Christ, the perfectly obedient Man (2 Corinthians 3:18). Becoming more and more changed in character through a closer walk with Christ, the Holy One, the Christian at the same time will feel more and more unworthy and sinful in himself as the Holy Spirit works on his heart and gives him clearer views both of himself and of Christ (Psalms 139:23, 24; Romans 7:14-25).

    Thus the Christian is learning to control his selfish passions more and more in a world of licentiousness. Daily beholding Christ through reflection on Jesus in the New Testament Gospels, he senses more and more the offensive character of sin before God. But through the union of his soul with Christ, as a branch with the vine, he grows in grace and becomes an overcomer. He is "set free from sin" (Romans 6:18, 22), so that he may even gain "a series of uninterrupted victories, not seen to be such here, but recognized as such in the great hereafter" (The Desire of Ages, p. 679). Thus we own everything to God’s free grace (Ephesians 2:1-10).

    "Grace in the covenant ordained our adoption. Grace in the Saviour effected our redemption, our regeneration, and our exaltation to heirship with Christ. Let this grace be revealed to others." Christ’s Object Lessons, p. 250.

Hans K. LaRondelle