“In particular, in the first age of the gospel declaration it (the life of Christ – AKU) appealed to men more especially along three lines of deeply felt needs. Some, oppressed chiefly by their sense of the ignorance of God and of spiritual realities in which they had languished in the days of their heathendom, and dazzled by the light of the glorious gospel He brought to them, looked to Christ most eagerly as the Logos, the great Revealer, who had brought the knowledge of God to them, and with the knowledge of God the knowledge of themselves also as the sons of God. Others, oppressed rather by the miseries of life, turned from the dreadful physical and social conditions in which humanity itself had nearly been ground out of them, to hail in Christ the founder of a new social order; and permitted their quickened hopes to play almost exclusively round the promises of the kingdom He had come to establish and the joys it would bring. We call the one class ‘Gnostics‘ and the other ‘Chiliasts’; and by the very attribution to them of these party names indicate our clear perception that in neither of these channels did the great stream of Christian faith run. For from the beginning it has been true of Christians at large that the evils they have looked to Christ primarily to be relieved from have been neither intellectual nor social, but rather distinctly moral and spiritual. There have arisen from time to time one-sided and insufficient modes of expressing even this deeper longing and truer trust in Christ. Early Christians were apt, for example, to speak of themselves too exclusively as under bondage to Satan, and to look to Christ as a ransom to Satan for their release. But, however strangely they may now and again have expressed themselves, the essence of the matter lay clearly revealed in their thought - this, namely, in the words of the text, that Christ Jesus had come into the world to save sinners; that sin is the evil from which we need deliverance, and that it was to redeem from sin that the Son of God left His throne and companied with wicked men for a season.
“The two thousand years of Christian life that have been lived since the gospel of salvation was brought into the world have not availed to eliminate from His Church these insufficient conceptions of our Lord's work. Even in this twentieth century of ours there still exist Christian intellectualists as extreme as any Gnostic of old: men who look to Christ for nothing but instruction, manifestation, revelation, teaching, example; and who still discover the essence of Christianity in the higher and better knowledge it brings of what is true and good and beautiful. And by their side there still exist to-day Christian socialists as extreme as any Chiliast of old: men whose whole talk is of the amelioration of life brought about by Christ, of the salvation of society, of the establishment on Christian principles of a new social order and the upbuilding of a new social structure; and whose prime hope in Christ is for the relief of the distresses of life and the building up of a kingdom of well-being in the world.
“We shall be in no danger, of course, of neglecting the truth that is embodied in the intellectualistic and the socialistic gospels. Christ is our Prophet and our King. He did come to make us know what God is, and what His purposes of mercy are to men; and where the light of that knowledge is shut out from men's sight how great is the darkness and how great is the misery of that darkness! He is our wisdom, our teacher beyond compare. So far from minimizing either the extent or the value of His revelations, we must rather acknowledge that we cannot magnify them enough. And Christ did come to implant in human society a new principle of social health and organization, and the leaven which He has thus embedded in the mass is working, and is destined to continue to work, every conceivable improvement in the structure of society until the whole is leavened. In a word, Christ did come to found a kingdom, and in that kingdom men shall dwell together in amity and peace, and love shall be its law, and happiness its universal condition. It is with no desire to minimize the intellectual and social blessings that Christ has brought the world, therefore, that we would insist that the center of His work lies elsewhere. We all the more heartily hail Him as our Prophet and our King, that we must insist that He is also, and above all, our Priest He has saved us from ignorance; He has saved us from pain; but these are not the evils on which the hinge of His saving work turns. Above all and before all He has saved us from sin. ‘Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.’”
B.B Warfield, The Power of God Unto Salvation