Why Believers Still Grapple with Sin, Suffering, and Opposition Despite Completed SalvationSalvation is ultimately a divine work completed through Christ's finished atonement (John 19:30; Hebrews 10:14). Yet believers continue to face persistent sin, suffering, and opposition in this life. Psalm 40:11–16 vividly illustrates this tension: the psalmist pleads, “Do not withhold your mercy from me, O LORD” (v. 11), while confessing that “troubles without number surround me” and “my sins have overtaken me, and I cannot see” (v. 12). Enemies threaten life and reputation (v. 14), and mockers cry “Aha! Aha!” (v. 15). Theologically, this ongoing struggle arises because full salvation—glorification and the complete removal of sin’s effects—remains future-oriented. In the present age, believers live in the overlap of the “already” (justification and initial renewal) and the “not yet” (final perfection and cosmic restoration).
The Root Causes of Opposition: Sin, the Flesh, the World, and the DevilAugustine identifies sin as the fundamental root of opposition, but he broadens the scope to include the entire fallen creation. Ephesians 2:1–3 describes believers as formerly “dead in… trespasses and sins,” walking according to the course of this world, the prince of the power of the air, and the passions of the flesh. These spiritual and cosmic powers actively oppose God’s redemptive work, producing spiritual blindness, inner conflict, external persecution, and the general disorder of a groaning creation (Romans 8:19–23). While Christ has decisively defeated these powers at the cross (Colossians 2:15), their residual influence persists until the final consummation. Thus, the greatest barriers to experiencing the fullness of salvation now are not merely personal failings but the ongoing reality of living in a fallen world under the lingering effects of sin.
Theological Perspectives: Augustine, Luther, and Calvin on Salvation’s Ongoing NatureAugustine integrates sanctification into the operation of grace, viewing salvation as the repair of the entire human person and, ultimately, the created order fractured by sin. In The City of God, he portrays the Christian life as a journey from the city of man to the city of God, marked by conflict yet sustained by divine mercy. Luther emphasizes justification by faith alone as the foundation. Sanctification, though real, is the fruit of justification—an ongoing process in which the believer simultaneously remains sinner and saint (simul iustus et peccator). Psalm 40’s movement from lament to hope reflects this continual dependence on grace rather than human merit. Calvin’s ordo salutis (order of salvation) outlines a progressive sequence: regeneration, faith, repentance, justification, sanctification, and glorification. Each stage is sovereignly directed toward God’s glory and the believer’s ultimate conformity to Christ. The psalmist’s trust amid trouble exemplifies the confidence that flows from God’s predetermined plan.
Distinct Divine Purposes: Mercy for the Elect, Judgment for the WickedScripture distinguishes God’s purposes for different groups. The elect are chosen for mercy, glory, and eternal inheritance (Romans 9:23; Ephesians 1:4–6). The wicked, by contrast, are prepared for “the day of trouble” (Proverbs 16:4; Romans 9:22). Augustine explains that the existence of wickedness manifests God’s justice—His righteous response to sin—while the salvation of the elect displays His mercy. Luther highlights that election reveals grace shining amid divine wrath. Calvin affirms that God’s sovereign purpose in election stands firm (Romans 9:11), yet Scripture also declares God’s earnest desire for all to repent (Ezekiel 33:11; 2 Peter 3:9). Election flows from mercy within God’s wise and holy plan, never arbitrary destruction.
Psalm 40 as a Model of Lament, Repentance, and Eschatological HopePsalm 40:11–16 captures the complex interplay of human suffering, divine mercy, personal repentance, and cosmic salvation. The psalmist relies on God’s steadfast love and truth (v. 11) while honestly confessing sin’s blinding power (v. 12). He prays for swift deliverance (v. 13) and for the shaming of enemies (vv. 14–15), yet ends with confident expectation: “But may all who seek you rejoice and be glad in you… ‘The LORD be exalted!’” (v. 16).David Guzik notes that the psalm models patient, active waiting on God—faith that anticipates fulfillment both now and in the eschaton. Charles Spurgeon sees messianic foreshadowing, especially in Hebrews 10:5–7, where Christ’s perfect obedience fulfills the psalm’s cry. D.A. Carson underscores God’s faithfulness: troubles drive deeper trust. J. Clinton McCann highlights the unique blend of thanksgiving and lament, showing that deliverance in this life is partial and provisional, pointing forward to complete salvation in Christ.
Salvation’s Cosmic Scope: Beyond Individual Rescue to Universal RenewalThe biblical portrait of salvation extends far beyond personal rescue. It encompasses cosmic renewal and reordering. Augustine’s City of God presents salvation as the restoration of divine order amid chaos. Luther views it as continuous deliverance, mirrored in Psalm 40’s structure of praise and plea. Calvin stresses God’s sovereign reunification of all things in Christ (Ephesians 1:10). John Frame speaks of historia salutis—redemptive history—culminating in the glorification of God’s entire creation.Scripture confirms this breadth: Isaiah 43:1–7 promises redemption and gathering; Revelation 21:5 declares, “Behold, I am making all things new.” Christ’s reconciling work promises to overcome every form of opposition (Colossians 1:20). While sin, suffering, and cosmic disorder persist in this age, they are not ultimate. Christ’s victory ensures the eventual renewal of creation and the full experience of salvation—free from every enemy, every tear, and every trace of corruption—in the new heaven and new earth.
The Root Causes of Opposition: Sin, the Flesh, the World, and the DevilAugustine identifies sin as the fundamental root of opposition, but he broadens the scope to include the entire fallen creation. Ephesians 2:1–3 describes believers as formerly “dead in… trespasses and sins,” walking according to the course of this world, the prince of the power of the air, and the passions of the flesh. These spiritual and cosmic powers actively oppose God’s redemptive work, producing spiritual blindness, inner conflict, external persecution, and the general disorder of a groaning creation (Romans 8:19–23). While Christ has decisively defeated these powers at the cross (Colossians 2:15), their residual influence persists until the final consummation. Thus, the greatest barriers to experiencing the fullness of salvation now are not merely personal failings but the ongoing reality of living in a fallen world under the lingering effects of sin.
Theological Perspectives: Augustine, Luther, and Calvin on Salvation’s Ongoing NatureAugustine integrates sanctification into the operation of grace, viewing salvation as the repair of the entire human person and, ultimately, the created order fractured by sin. In The City of God, he portrays the Christian life as a journey from the city of man to the city of God, marked by conflict yet sustained by divine mercy. Luther emphasizes justification by faith alone as the foundation. Sanctification, though real, is the fruit of justification—an ongoing process in which the believer simultaneously remains sinner and saint (simul iustus et peccator). Psalm 40’s movement from lament to hope reflects this continual dependence on grace rather than human merit. Calvin’s ordo salutis (order of salvation) outlines a progressive sequence: regeneration, faith, repentance, justification, sanctification, and glorification. Each stage is sovereignly directed toward God’s glory and the believer’s ultimate conformity to Christ. The psalmist’s trust amid trouble exemplifies the confidence that flows from God’s predetermined plan.
Distinct Divine Purposes: Mercy for the Elect, Judgment for the WickedScripture distinguishes God’s purposes for different groups. The elect are chosen for mercy, glory, and eternal inheritance (Romans 9:23; Ephesians 1:4–6). The wicked, by contrast, are prepared for “the day of trouble” (Proverbs 16:4; Romans 9:22). Augustine explains that the existence of wickedness manifests God’s justice—His righteous response to sin—while the salvation of the elect displays His mercy. Luther highlights that election reveals grace shining amid divine wrath. Calvin affirms that God’s sovereign purpose in election stands firm (Romans 9:11), yet Scripture also declares God’s earnest desire for all to repent (Ezekiel 33:11; 2 Peter 3:9). Election flows from mercy within God’s wise and holy plan, never arbitrary destruction.
Psalm 40 as a Model of Lament, Repentance, and Eschatological HopePsalm 40:11–16 captures the complex interplay of human suffering, divine mercy, personal repentance, and cosmic salvation. The psalmist relies on God’s steadfast love and truth (v. 11) while honestly confessing sin’s blinding power (v. 12). He prays for swift deliverance (v. 13) and for the shaming of enemies (vv. 14–15), yet ends with confident expectation: “But may all who seek you rejoice and be glad in you… ‘The LORD be exalted!’” (v. 16).David Guzik notes that the psalm models patient, active waiting on God—faith that anticipates fulfillment both now and in the eschaton. Charles Spurgeon sees messianic foreshadowing, especially in Hebrews 10:5–7, where Christ’s perfect obedience fulfills the psalm’s cry. D.A. Carson underscores God’s faithfulness: troubles drive deeper trust. J. Clinton McCann highlights the unique blend of thanksgiving and lament, showing that deliverance in this life is partial and provisional, pointing forward to complete salvation in Christ.
Salvation’s Cosmic Scope: Beyond Individual Rescue to Universal RenewalThe biblical portrait of salvation extends far beyond personal rescue. It encompasses cosmic renewal and reordering. Augustine’s City of God presents salvation as the restoration of divine order amid chaos. Luther views it as continuous deliverance, mirrored in Psalm 40’s structure of praise and plea. Calvin stresses God’s sovereign reunification of all things in Christ (Ephesians 1:10). John Frame speaks of historia salutis—redemptive history—culminating in the glorification of God’s entire creation.Scripture confirms this breadth: Isaiah 43:1–7 promises redemption and gathering; Revelation 21:5 declares, “Behold, I am making all things new.” Christ’s reconciling work promises to overcome every form of opposition (Colossians 1:20). While sin, suffering, and cosmic disorder persist in this age, they are not ultimate. Christ’s victory ensures the eventual renewal of creation and the full experience of salvation—free from every enemy, every tear, and every trace of corruption—in the new heaven and new earth.
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