As we have looked at Jesus’ interaction with the Rich Young Ruler over the last three weeks (week 1, week 2, week 3), some of us have been haunted by the question of how Jesus’ words speak to the issue of whether we will go to heaven when we die, or not.
A simple reading of the story raises the fear that Jesus is saying that, in order to go to heaven, we must do certain things… like sell everything we have and give it to the poor.
Now, the reasons this provokes fear in us are probably varied and complex, but likely include the fact that what we hear in this story seems at odds with other passages, and with what we have been taught about salvation.
So, how do we reconcile this fear and this conflict?
Well, like the Rich Young Ruler, we come to the encounter with a certain world-view. The path to our solution begins there, because it is in the context of this world-view that we interpret this encounter.
We could briefly characterize this view as follows –
- We believe that eternal life is all about where we go when we die. If we have eternal life, we go to heaven, and everything will be great. If not, we will go to hell.
- I get eternal life by trusting Jesus as my savior. If I have done that, I will go to heaven. God is relieved, and I can relax.
- I know I should do good deeds, but I am not sure why, beyond the fact that God wants me to. But even if I don’t, at least I get to go to heaven. That’s the critical thing.
Underlying this world view is the assumption that God’s only real concern is our guilt. Somebody’s got to pay. If that’s taken care of, everything else is ok.
This leads to a second assumption – that Jesus’ defining identity is that of “Savior.”
Now, here’s the problem. This world-view reflects a fragmented understanding of The Story.
Yes, our guilt is critical. Unresolved, it is fatal. But it is not the only problem, nor even, God’s ultimate concern.
And while Jesus did come as Savior, when He presented Himself, He presented Himself as much more. He presented Himself as The Christ.
Although we often treat “Christ” as something akin to Jesus’ last name, it is, in fact, much more. It emerges as the title by which the One Who Will Come is identified. We examined this identity in an earlier series of articles, as we traced the major developments in The Story. (To retrace that discussion, begin with The Pleasure of God’s Soul – Part 2 – A Glimmer of Hope , and continue through the next six articles.) By the time we get to The Pleasure of God’s Soul – Part 8 – The Hope Identified , The Christ is identified as the One Who will…
- … crush the Enemy who challenged God’s Kingdom on earth.
- … bring, not only relief from the curse, but, in it’s place blessing to all nations.
- … bring such complete knowledge of the Lord that pain and destruction will be done away with among all creatures. The lamb and lion will lay down together.
- … be a descendant of Abraham and David, ruling sovereignly over a regathered Kingdom of Israel that will not be overthrown.
- … establish perfect peace, justice and righteousness in all the earth.
- … suffer for the atonement and healing of the many.
As these promises get unpacked in the New Testament, Paul makes it clear that the blessing God promised in point 2 above (Genesis 12:3), is the justification of Gentiles through faith (Galatians 3:8). It is this justification that resolves our guilt before God and gains us access to heaven.
The means through which this justification is accomplished is the atonement of point 6 above. Through Jesus’ suffering on the cross, sin was atoned for. Through faith, all who believe in Jesus are declared righteous (justified) (Romans 3:21-26).
When we speak of being “saved,” this is what we usually mean.
But as you can see from the list above, The Christ came to do so much more. Our Savior is The Christ, The King, Who came to crush all opposition, restore God’s rule and recover all that was lost in the Garden.
And even the salvation He brings is more extensive than simply justification.
In Romans, Paul explains salvation. His thesis is that the gospel is the power of God for salvation of everyone who believes (1: 16). The major points of his argument:
- This salvation is necessary because of the wrath of God (1:18).
- The cause of God’s wrath is man’s refusal to acknowledge Him as God (1:18-23).
- Everyone is guilty and without excuse (1:24-3:20).
- Justification is available through faith in Jesus Christ. All who believe are justified (3:21-4:25).
- As a result of justification, we have peace with God. Where sin reigned in death, grace now reigns through righteousness to eternal life (5:1-21).
- This grace frees us to choose which master we will serve: either sin, leading to death, or God, who through grace, gives eternal life (6:1-23). These are the same options that we laid out as we began to look at the story of the Rich Young Ruler (Exploring Dependence – Life & Death ).
The rest of Romans is devoted to why and how we should choose Life. But we will pause here, because it is here that we find the answer to our question.
Romans 6 is written to those who are justified and now stand in God’s grace. Even as believers, they can choose to serve sin. But as we have seen, that choice always takes us into the realm of death. Yes, we will go to heaven when we die, but if we choose to continue in sin, to live life according to our own agenda, we will move into the realm of death, characterized by shame, conflict, and futility.
If we want eternal life (5:21) we must renounce our agenda, and submit unconditionally to God. This will result in our sanctification, and its outcome, eternal life (6:22-23).
In the story of the Rich Young Ruler, Jesus is not answering the question, “How can I go to heaven when I die?” He is answering the question, “How can I have eternal life?”
Faith in Jesus Christ justifies me, granting me access to heaven, but if I want Life, there has always been only one choice – I must submit unconditionally to God.
What questions does this raise?
Garth, We cannot thank you enough for your blog–each entry just grows us. Thank you for sharing your teaching gift. Although, I’ve gotten a lot more comfortable living in the questions and trusting step-by-step, and I know this is trod ground for our group, but in the end of this entry, you ask what questions this raises. I don’t know if a straight answer is available or necessary even, but in the interest of sharing, these questions come up: Is faith dimensional or categorical? Do you see where I’m going with this…?
Thanks, Alexis.
I think I see where you are going, but let me make sure. If I understand your question correctly, you are asking if faith is something that we may have in varying degrees (dimensional), or if it is something that we either have, or we don’t (categorical). Am I hearing you right?
You are hearing the question right. And, as I studied this, this morning over some of the discussion of justification and scriptures we have reviewed, what I read seems to suggest that it is categorically determined by God who can judge our belief and heart. I suppose the dimensional part I was getting confused about yesterday after reading this has to do with how much people are manifesting the characteristics of the Christ or how much of the gospel they believe, have the capacity to understand or envision, or can apply in life. For example, I remember loaning a great book: The Reason for God to someone I thought had ‘strong belief’ (I’m sort of using belief and faith interchangeably here) and was far along in her walk and remembering her say, “Ugh, this book reminded me of where I struggle in my faith.” I don’t think she meant she struggled with whether she believed Jesus was the Christ or not. I think she meant she struggled with how limited we can be to interpret or explain or understand details at times.
I think you are understanding it pretty well.
I would say that at a very fundamental level, faith is categorical. We either place our faith in Christ, and are justified, or we don’t, and are not (Romans 3:21-26).
This faith, and accompanying justification, gains us introduction into the grace in which we stand (Romans 5:1).
At this point, it begins to look more dimensional.
This is a critical issue to be clear on. Confusion about what we are calling the categorical and dimensional aspects of faith leads to fear, uncertainty, frustration, and false doctrine.
Great question!
Not sure why the formatting worked like it did, but my answer continues outside the white comment box.