Salvation in Christ is covenantal.
When referring to salvation in our era, I often stress Christian salvation because people often tend to conflate salvation in the Gospels and salvation in the Christian era. But they are two very different things. And their respective tenets are very different because the tenets in the New Covenant era were not available in the time period covered by the four Gospels. That is because Christian tenets are based on the death, burial, and resurrection of Jesus. And, since Calvary, the old system has been discarded for the New (Hebrews 9:16-17). This is why the thief on the cross is not an example of Christian salvation. It would be great for our world if that simple point was understood. God certainly has not hidden it (1Corinthians 14:33; 2Corinthians 4:3-4).
In this short series of blog posts so far, we have frequently made reference to the word, covenant. We have pointed out that, ever since the beginning of our race, God has dealt with mankind covenantally. On this point, theologian Sinclair Ferguson has noted, in one of his lessons, five covenantal aspects of the Bible. While I won’t take much time and space to elaborate on these in this short post, hopefully the reader can appreciate the stress he lays on the biblical fact of covenant. It may impress some persons who have a real relationship with God to be certain their relationship is actually covenantal (2Corinthians 13:5). Ferguson’s five points are italicized below.
1) The Bible has a fundamental covenantal structure.
As pointed out a moment ago, we see this from the very beginning of God’s dealings with mankind. His relationship with Adam was based on covenant (Genesis 2:17). And God has continued to deal with mankind in this way throughout human history.
2) Scriptures have a covenantal grammar.
That is because covenantal associations exist throughout the pages of the Bible.
3) The Bible has a covenantal framework.
There is a legal, conditional aspect to the Word of God.
4) The Bible has covenantal progress.
Redemptive history, which is the course salvation has taken from the time it was inaugurated in Genesis 3:15 to the Christian era, has progressed covenantally, the preceding covenants giving way to the latter (Galatians 4:4-6; Romans 8:1-4).
5) There is covenantal unity of the Bible.
The Old Testament and New Testament harmonize. The former was a schoolmaster to bring us to Christ (Galatians 3:24). It taught us God’s holiness and our utter sinfulness— therefore, our need for salvation. Because the Old Testament had established the concept of a sacrificial substitute for sin, Christ giving His life for us could be comprehended and appreciated (John 1:29). Everything in the Old Testament was necessary to bring us to the New.
God’s covenants are unbreakable.
Covenants are a serious thing with God. He has vowed to maintain what He has put in the form of covenant (Psalms 89:34). The immutability of His covenants is illustrated in His words in Jeremiah 33:20-21, which involves one He made with David. “Thus saith the Lord; If ye can break My covenant of the day, and My covenant of the night, and that there should not be day and night in their season; then may also My covenant be broken with David My servant, that he should not have a son to reign upon his throne; and with the Levites the priests, My ministers.” He basically declared that His covenants are as fixed as the ordinance of day following night.
We can draw the conclusion, then, that the greatest covenant of all— the New— cannot be broken or altered (1Peter 1:23-25). To alter a covenant is to break it. Covenants can be replaced. And they have been throughout the progress of redemptive history. But they cannot be broken. The Apostle Paul noted this characteristic of covenants even on a human plane (Galatians 3:15).
It behooves us to highly regard the New Covenant God has made with us. If He has bound Himself to us by it, how can any person fare well without regarding its exclusive and particular terms? (See Hebrews 2:3.) As one wise man said, “We are graciously saved; we do well to heed the terms.” The only way we can have redemption in Christ is by His covenant terms. These terms are referred to as the tenets of salvation. They, themselves, are covenantal.
The tenets of salvation are covenantal.
Let’s look at the terms of the New Covenant. Right up front, I would point out that Acts 2:38 is the covenantal plan of salvation for the Church age. It was revealed and stated imperatively on the day the Covenant began. That alone provides sufficient proof of it being the covenant terms. But, briefly, let’s consider additional support for this.
The tenets of Acts 2:38 consist of:
• Repentance
• Water baptism in the name of Jesus
• Receiving the Holy Ghost
★ Repentance (turning to God) transcends covenants. It has always been a part of a right relationship with God (Isaiah 55:7; Ezekiel 18:21,23; Psalms 51; 32:5; Luke 13:3,5; Acts 17:30).
Water baptism and receiving the Holy Ghost are unique to the New Testament.
★ Baptism is uniquely covenantal.
Matthew 26:28
“For this is My blood of the New Testament, which is shed for many for the remission of sins.”
Here, on the evening of the last supper, Jesus said His blood and its associated remission of sins is covenantal. Therefore, Christ’s blood is applied to us according to the conditions provided in the New Covenant, which was enacted on the Day of Pentecost. And remission of sins occurs according to covenant terms, which was very clearly and prominently addressed in Acts 2:38— even mandated. (See also Acts 22:16.)
There is also covenantal basis for Christian baptism in Old Testament prophecy. This post does not provide space for expounding on this fact but it can be noticed in Peter’s citation of Joel’s prophecy on the Day of Pentecost. His quotation of Joel 2:32 regarding salvation in the name of the Lord was his basis for presenting to his Jewish countrymen baptism in the name of Jesus, which would save them by remitting their sins. (Jeremiah 31:31-34 and Ezekiel 36:25-27 also provide covenantal support to baptism in Jesus’ name, though I can only reference them here.)
★ The outpouring of the Holy Ghost is uniquely covenantal.
It has its base in prophecy, all of which relate to the New Covenant (Jeremiah 31:31-34; Ezekiel 36:25-27; Joel 2:28-32). Joel’s prophecy was used by Peter on the Day of Pentecost. In addition, Jesus referred to the Spirit being the characteristic of the New Testament (John 3:5; 7:37-39; 16:7).
A full-orbed study of the Great Commission reveals that all three of these tenets were expressed by Jesus to be preached on the day Christianity began. And indeed, they were (Acts 2:38). They consist of remission of sins and renewing of the Holy Ghost. Nothing better expresses what takes place when a soul is saved in the Christian era. Together, they comprise the new birth experience Jesus referred to in John 3:5. The Old Testament prophecies that establish these tenets were so evident that Jesus rebuked Nicodemus for not being aware of them (John 3:10). It’s frightening to think what rebuke awaits preachers today who don’t teach the Acts 2:38 message, even after it’s been revealed and received for the last two thousand years.
Covenant relationship with God involving remission of sins and receiving the Spirit is necessary.
I mentioned earlier that a person may have a real and relationship with God that is non-covenantal. In fact, I was such a person. I believed in God and went to Church all my life. This experience is not at all unusual. Many people have a daily, fervent relationship with God. That’s why people in all denominations can speak of their experience with God. They pray and He answers their prayers. Many of them love Him. He blesses their lives because He loves them. There are even biblical examples of this, which we’ll reference. But God is not merely looking for relationship, but covenant relationship (1Timothy 2:4; Acts 20:27; 1Timothy 4:16). And that difference is huge. If we are not in covenant relationship with God, we have no promise of eternal life because eternal life is based on the New Covenant.
In a previous post, we have referred the reader to a Bible lesson on this site named, Examples Of Christian Salvation. It is on the Various Bible Lessons page. It showed the numerous places in the book of Acts where souls were saved. In Acts, we see that all the tenets of salvation are necessary. None can be omitted. That’s because they’re covenantal. A quick reference to some chapters in Acts will bear this out.
1. The Jews on the Day of Pentecost accepted Peter’s words about Christ. Their confession of faith is evident in their question asking what they must do to be saved (Acts 2:37). They were told after that point how they could receive remission of sins and the Spirit.
2. The example of the Samaritans in Acts 8, likewise, shows that all the tenets of salvation are necessary. They had experienced great miracles and were baptized in Jesus’ name. But they had not yet received the Holy Ghost. For that reason, Peter and John came down from Jerusalem (verses 14-17).
3. We pointed out that the Apostle Paul himself was not filled with the Holy Ghost upon his initial faith in Christ. It wasn’t until three days later when he met Ananias that he received remission of sins and was filled with the Spirit (Acts 9:17-18; 22:16).
4. Cornelius had a vibrant relationship with God, involving constant prayer and giving. His faith in God had ascended up as a memorial in heaven (Acts 10:4). But, it wasn’t enough. He didn’t have the necessary remission of sins or the baptism of the Holy Ghost until Peter came with the Gospel. Therefore, he wasn’t saved (Acts 11:14). By fulfilling Acts 2:38, Cornelius suddenly had more than a relationship with God. He entered a covenant relationship with Him. There is a definite finality about Cornelius’ story once he received these two necessary things. (Remember John 3:5?)
5. The Ephesians in Acts 19 were believers (v.2) for twenty-plus years. But being a disciple/believer of Christ is not enough in the Christian era. Their religious experience was pre-Christian. When they learned of further Gospel revelation, they accepted it and were re-baptized in Jesus’ name and received the Holy Ghost.
6. Even being an eloquent preacher who is mighty in the Scriptures is not enough— Acts 18:24-28. Apollos’ baptism experience was pre-Christian. Aquila and Priscilla, who were ministry companions of Paul, showed him the way of God more perfectly.
Did all of these people have a prior relationship with God? Absolutely. And it was faith in the real God, not a pagan god. But it was not a faith that was covenantal. These powerful examples are provided for us in Scripture for a good reason. God knew that many people in subsequent generations would need them to clarify true covenant relationship with Him. True, biblical faith is Word-based and according to covenant terms (Romans 10:17; Galatians 3:15). The examples of salvation in Acts confirm this point.
One Plan Of Salvation
Because Christian salvation is covenantal, there can only be one plan of salvation. A covenant has specific terms. Paul made that point in Galatians 3:15-17 when he stressed the singular number of a word in God’s covenant with Abraham (“seed” versus “seeds”). In Jesus’ early teaching about the new birth experience into the Kingdom by water and Spirit, He pre-empted every other possibility of salvation doctrine in the Christian era (John 3:5). It’s not a popular truth but there cannot be more than one way to be saved. The Christian plan of salvation is Acts 2:38, as announced at the beginning of the covenantal period. Therefore, from the Day of Pentecost until the Rapture of the Church, the tenets of salvation cannot change (Acts 2:39; Jude 3).
“But What About Grace?”
Sometimes, someone appears who doesn’t make the connection of there being Bible terms for salvation and, when confronted with deeper covenant truth, asks, “But what about grace?”, as though grace has no particulars. What is contained in the covenant God has made to us in this greatest era of redemptive history is grace (Acts 20:32). A great theological reference by Paul to Acts 2:38 indicates that it is grace. See Titus 3:5-7. A simple analysis of Acts 2:38 confirms this truth as well. The opportunity to repent is grace. God grants it (Acts 11:18). Total remission of sins is grace. Man never received a better bargain. And to be filled with the living presence of God is grace. All of these tenets are exactly what every Christian wants to claim for himself. Acts 2:38 enables a person to so legitimately and covenantally. It is the most gracious verse of Scripture in the entire Bible.