1 Peter 1:9 Salvation: Past, Present or Future?

Evangelical Christians frequently speak of being "saved." In other words, it is easy for them to speak of
having received salvation at some point in the past, when they committed themselves to Jesus as Lord.
But does this language fit with that of 1 Peter? Peter appears to be speaking of salvation as a goal, an end
result, not as something already possessed. Does this mean that salvation is uncertain?
Peter uses the term salvation four times in his first epistle (1 Peter 1:5,9-10; 2:2); he refers to being
saved three more times (1 Peter 3:20-21; 4:18). One of these references is to a present process of
salvation (1 Peter 3:21, the subject of a later chapter), and the rest refer to a future salvation (except 1
Peter 3:20, which refers to Noah's salvation). In 1 Peter salvation will not be revealed until the last time
(1 Peter 1:5). It comes after the end of the present process of suffering for Jesus (1 Peter 4:19).
Therefore it is something that one can grow up into (1 Peter 2:2; not "in" as NIV). In other words, Peter is
relatively consistent in viewing salvation as something future.
It is true that the New Testament sometimes speaks of salvation in the past tense. Jude 3, for
example, speaks about "the salvation we share," and Titus 3:5 states, "He saved us through the washing of
rebirth." Acts 15:11; Rom 8:24; Eph 2:5,8; and 2 Tim 1:9 also speak of salvation in the past tense. But
these are a minority of the references to the term in the New Testament. It is far more common to speak
of salvation as a present process (1 Cor 1:18; 2 Cor 2:15) or a future event (Rom 5:9-10; 10:9; 11:26;
13:11; 1 Cor 3:15; 15:2; 2 Cor 7:10; Phil 1:28; 1 Thess 5:8-9; 1 Tim 4:16; Heb 1:14; 9:28; 10:39). While
some may argue with the categorization of this or that verse, the general trend is evident in these lists of
passages. Salvation may be thought of in terms of a past event, but normally it is viewed as a future
event.
This focus on the future has to do with the very nature of salvation. All of the verses that speak of salvation
as past focus on the basis for salvation, which is Jesus' death appropriated by commitment to him (faith),
not human rituals, even those in the Old Testament. But most of the verses speak of the reality of salvation,
and that is future. Salvation means deliverance from some danger. When the term is used theologically, it
means the danger of condemnation in the final judgment (Rom 5:8-9). Since that is the nature of the danger,
then the salvation cannot become actual until the final judgment happens. Until that point the Christian has
hope of salvation (1 Peter 1:3), but not the salvation itself. By "hope," of course, Peter does not mean an "I
hope so" type of hope, but a confident expectation that something will happen. It is the type of hope one
has for graduation when the registrar of the school has already indicated that the requirements have been
met and one's place in the graduating party reserved.
Salvation, then, is a goal. It is what Christians are moving toward. According to 1 Peter it begins with
baptism (1 Peter 3:21), but it is finally revealed only in "the last time" (1 Peter 1:5). The mark of those
who are "being saved" is their remaining firm in the faith under pressure.
Should evangelical language be revised? It would not be a bad idea to regain the balance of Scripture.
In speaking of salvation almost exclusively as a past event there is a loss of two things. First, there is the
loss of a sense of the last judgment. That creates a lack of seriousness about judgment, which no New
Testament author had. Second, there is a loss of the sense of tentativeness. It is not those who "make a
decision for Christ" (which is not a New Testament term), but those who "stand firm to the end" (Matt
10:22; 24:13; Mark 13:13) who will be saved. Historically, theologians have expressed this in two ways. In
the Wesleyan tradition, salvation is truly tentative and may be lost, while in the Reformed tradition, God
assures that those whom he has truly regenerated will in fact endure (persevere) But both traditions
accurately reflect the biblical stress that it is not a one-time decision, even if long ignored, that brings
salvation, but a commitment to Christ lived out through obedience to the end of life. Salvation is fully
certain, but only for those who are now living life in obedience to Christ. While we must not forget the
basis for our salvation and totally stop referring to our having been saved (past) by the death of Christ on
the cross, it would be helpful for language about salvation to reflect the tentativeness and sense of the
final judgment observed in the New Testament. Then, with 1 Peter, people will look forward to salvation
more as a goal than as a past event.

(from Hard Sayings of the Bible, Copyright 1996 by Walter C. Kaiser Jr., Peter H. Davids, F. F. Bruce, Manfred T. Brauch, published by
InterVarsity Press. All rights reserved.)