In this article, we provided a balanced biblical examination of the nature and character of both God and Man, in relation to the fundamental difference that raises a barrier between us and God; that being the holiness of God and the depravity of Man. Now let’s consider a working definition of what the trinity is.
For us to understand the doctrines that are tied to salvation, we first need to understand the nature or mode of existence of God. Of course, this will not encompass an in-depth biblical examination of the doctrine of trinity but we will provide a working definition of this truth. In as much it will be necessary in this discussion; it will help us to understand the teachings or doctrines that are inextricably tied to each member. The three Biblical doctrines that flow directly into the river that is the Trinity are as follows:
1) There is one and only one God, eternal, immutable.2) There are three eternal Persons described in Scripture - the Father, the Son, and the Spirit. These Persons are never identified with one another - that is, they are carefully differentiated as Persons.3) The Father, the Son, and the Spirit, are identified as being fully deity---that is, the Bible teaches the Deity of Christ and the Deity of the Holy Spirit.
From this foundational truth all the essential doctrines of the faith will be founded and examined in light of roles each person takes. This will provide a much needed balance for this study; it will also give us a solid ground in terms of the reformed position and the doctrines of grace that have their flow in the Son and the Holy Spirit. As the 1st established truth of this has been clarified in the last chapter, I will concentrate on the other 4 that remain which are as follows: Unconditional Election, Limited Atonement, Irresistible Grace and Perseverance of the Saints
An important passage that gives us an insight into these truths is found in romans 8: 28-34, which read as follows:
And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.
This passage reveal the sovereignty of God in salvation, every action is solely completed by God. There is no part that can be shown to have a human origin, man is passive in this action, and God is the active force in this process, it is an eternal work going from eternity past into eternity future (at least from our perspective, as God’s work is not bound by time). This passage holds both the work of the Son and the work of the Holy Spirit which will be brought out in much more clarity as we progress in this chapter and the next one
Here is what James R White has state on this passage in terms of the doctrine of Justification:
Justification always and in every instance leads to glorification. All those who are justified (A divine action, God is the subject, man is the object). Are also glorified (A divine action, God is the subject, Man is the object). Most religious systems that claim the bible as an authority and yet violate its teachings hold that you can be justified and yet it can be lost unless you do certain thing to maintain your justification. The scripture knows nothing of such a scheme. God justifies, God glorifies, and those he does the first he does the second. (The God who justifies, page 246)
Having made this point clearly based on the above scripture, we can now move onto the topics of this article with biblical clarity. The five topics all will be fully documented in this chapter and the next; they will be the following: 1) Predestination, 2) Regeneration, 3) Righteous Declaration, 4) Sanctification (these 4 will fully examine in this chapter). And finally, (5) Glorification (which will be in the following Chapter).
Divine Predestination
The basis of this truth is founded on the eternal truth that God had already set out a purpose in redemption, to which he had pre-established the only way in which those whom he chose to save, not based on anything that man would do in his own stead rather it would be based upon what God would do in his son. Therefore, we must understand that before creation ever existed, God had already chosen the method of salvation but not only this; he had chosen who would be saved in Christ. Predestination or Unconditional Election as it is commonly called is the positive action that God undertake in redeeming man and not the negative aspect of the passing over of other individuals known as reprobation.
The bible attests to this truth in such precise detail that it would be disingenuous to claim otherwise; what follows is a small sample of this teaching:
Thus says God, the Lord, who created the heavens and stretched them out, who spread out the earth and what comes from it, who gives breath to the people on it and spirit to those who walk in it: “I am the Lord; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. I am the Lord; that is my name; my glory I give to no other, nor my praise to carved idols. Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them. – Isaiah 42:5-9
Here we see the predestination language in full flow Isaiah tells us that God is sovereign over his creation, in all aspects that are concerned first as the creator and second as the redeemer, and it is this second aspect that is the most vital for us to come to terms with. God is in full control of salvation, there is not one aspect that is left to man’s whim, from the first aspect of predestination to the last of glorification. There is nothing that is out of Gods hand, we need to see the depths of this fact pay close attention to these words “I am the Lord; I have called you in righteousness;” this could be seen as stating: “God chose” he specifically gave us to his son and we receive his righteousness.
It is impossible to read such statement in any other fashion that would lead us to contradict the rest of the bible, but even more so, to contradict the very passage as it goes on to state: “I am the Lord; that is my name; my glory I give to no other” this is a passage which is used against false religions, but in this instance it is also a refutation of the idol of the self-will or free-will. But in a big way has infected much of the church of late. The teaching of this verse is very clear God will not share his glory with no one, even in his acts of salvation.
The second Old Testament passage which teaches on this truth is found in Isaiah 45:
Thus says the Lord to his anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him and to lose the belts of kings, to open doors before him that gates may not be closed: “I will go before you and level the exalted places, I will break in pieces the doors of bronze and cut through the bars of iron, I will give you the treasures of darkness and the hoards in secret places, that you may know that it is I, the Lord, the God of Israel, who call you by your name. For the sake of my servant Jacob, and Israel my chosen, I call you by your name; I name you, though you do not know me. I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, -- verses 1-5
Here is an interesting passage revealing a prophecy God communicated by the mouth of Isaiah about something that would take place at a future point, around 2 hundred years to be more precise. There is something that needs to be stated about prophecy in general, we need to understand that prophecy is not some random future telling scheme or some isolated thing; rather, we are to see that prophecy is inextricably linked to God’s decree. In other words, every prophecy will take place in accord to his decree.
Now let’s consider this passage a little more closely, this is foretelling of a time when a man called Cyrus; who would be king and this king would have a huge role in freeing the Jews from the Babylonian captivity in the year 539 BCE. All the different things that come together in making just this one prophecy come true are phenomenal and are exceptionally woven together. If just one thing did not work out for this to be the case, then history would show the bible to be false but it is beyond dispute; history is only certain because God decrees it to take place and we can only know of it due to the written record of a God’s decree
The final Old Testament passage to be considered for this topic is Proverbs 21:
The king’s heart is a stream of water in the hand of the Lord; he turns it wherever he will. Every way of a man is right in his own eyes, but the Lord weighs the heart. To do righteousness and justice is more acceptable to the Lord than sacrifice. Haughty eyes and a proud heart, the lamp of the wicked, are sin. The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty. – verses 1-5
Here we have a more general description of Predestination, in this case, God controls the affairs of human hearts; in more specificity it is the king’s hearts. Solomon being the writer of this profound statement knew the truth of the matter being discussed, for he himself and his Father David both spoke of this truth. For example take note of psalms 135: 5-7, 33: 8-11. It must be seen that no one is outside Gods control, believers and no believers alike are both at his mercy.
In fact, when it comes to the sovereign rule and kingship of God we have two very important passages from genesis that are vital to our understanding, as well as a few other texts. They are as follows Genesis 12 and 20, Isaiah 10, acts 2 and 4. In each other these examples they ultimate ends thereof, are in God decretive command.
Predestination not only has it workings in everyday situations of all people as seen in the cases of kings and other people, it also has it working in the salvation of the elect, as it is demonstrated from the new testament.
The first witness comes from the 6th chapter of the Gospel of John:
All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” Jesus answered them, “Do not grumble among yourselves. No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me. --- verses 37-45.
Every word is vital to understand the power of salvation in Jesus. So we start with this part, “All that the Father gives Me” (father is the subject); his action is the precedent and determining factor in this divine act without the fathers work, there would be no salvation offered to the believers how is this work done this is a complete action known as regeneration of the holy spirit “gives Me will come to Me” the son is the object of the father love and affection and also the object of this divine act, where a people have been given to the son this is both an eternal act in that this was determine in eternity past of how this would play out, and it is also finite as it has to take place in time, and history for it to have full effect so what part do we have in this none we are the present so to speak ... the father gives us and the son receives us this is to protect the believer from ego which leads to boasting, as Paul state in Ephesians 2 8 -9 “and the one who comes to Me I will certainly not cast out.” ... this is the first of several claim of eternal security .... that the one (all) who are given to the son, shall never be cast out ... so the son has a people who are his for all eternity and he will be faithful to us by keeping his promises to us.
Here is a solo verse which just needs a small amount of time to be understood, the two points we need to focus on which I will do in reverse order are “not to do My own will, but the will of Him who sent Me.” A consistent message but what is the will of the one who sent him, we have already establish this. It is to provide security of eternal life to those given to him by the father, the one who sent him. Now for the other point, “For I have come down from heaven” this salvation is secure based on who Christ is and where he comes from. He is God unique son, one who is of the same nature as the father and that he came from the father ... and is the recipient of the divine rule and kingdom
The second witness comes from the 1st chapter of the letter to the Ephesians:
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.
Here Paul introduces another element of this predestined action to which “we” are the subject. Meaning that we are the only thing in the picture that has any direct application to this personal action on Gods part “even as he chose us in him” we are the one predestined in Christ for adoption and blessings, the blessings are not predestined to an unknown faceless crowd; we are chosen in Christ before the foundation of the world
In these verses we have a greater implication as to the true meaning of the passage. We start with this little part “In love he predestined us for adoption as sons through Jesus Christ” before we get to this I believe Paul here is making a second mention of predestination in manner of romans 8: 28 At this point I feel that the terms in love and foreknow carry the same biblical understanding when it is shown with this context it is again we have a personal application and a fulfilment in this verse ... “us for adoption as sons” the us reveal a personal application to this blessing or position to which the blessings come through we have been bestowed blessings as the adopted son in Christ --- “according to the purpose of his will, to the praise of his glorious grace” ... this refers to the glory of God being demonstrated in the union of sinners to him through Christ again the blessing are only to be given to us due the faithfulness of the Lord .. He is the one who makes these blessings come to us
The last witnesses come from the 1st and 2nd letters of Thessalonians:
For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit Chapter 1: 4-6,
….. But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the first fruits to be saved, through sanctification by the Spirit and belief in the truth. To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ. So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter. Chapter 2:13-15
In these two passages we have the all too familiar Predestination language in the words “God chose you” at this point, it is vital for us to understand that the bible does not speak at all in language that would indicate man has the power to choose God. In fact, when one considers the fact that the bible’s teaching on man’s inability; in such places as John 6, romans 3 and 8 and Ephesians 2, meaning that he cannot please God in his own stead; it reveals that the only way that man can be reconciled to God (be made right before him) is If God choose the person then intervenes in the person’s life through predestining him unto salvation.
These above passages also teach the same dual truth that it is by the Power of the Spirit and the Word that one is drawn by the father unto the son. The act of predestination is founded upon God’s desire to be gloried in and through the work of the son.
John Calvin made these following observations on this truth:
We shall never be clearly persuaded, as it ought to be, that our salvation flows from the well spring of God’s free mercy until we come to know his eternal election, which illuminates God’s grace by the contrast: that he does not indiscriminately adopt all into the hope of salvation but gives to some what he denies to others. (Institutes, 3, 21:1)
And also,
As scripture, then, clearly shows, we say that God once established by his eternal and unchangeable plan those whom he long before determined once and for all to receive in salvation, and those whom, on the other hand, he would devote to destruction. We assert that, with respect to the elect, the plan was founded upon his freely given mercy, without regard to human worth but by his just and irreprehensible but incomprehensible judgement he has barred the door of life to those whom he has given over to damnation. Now among the elect we regard the call as a testimony of election. Then we hold justification another sign of its manifestation, until they come into glory in which the fulfilment of that election lies. But as the Lord seal his elect by call and justification, so, by shutting off the reprobate from knowledge of his name or from the sanctification of his Spirit, he, as it were, reveals by these marks what sort of judgement awaits them. (Institutes, 3:21:7)
Infinite Regeneration
The basis of this truth is founded on the eternal truth that God had already set out a purpose in redemption, to which he had pre-established the only way in which those whom he chose to save, not based on anything that man would do in his own stead rather it would be based upon what God would do in his son. Therefore, we must understand that before creation ever existed, God had already chosen the method of salvation but not only this; he had chosen who would be saved in Christ. When the message of Christ was taken to all people it was the very way that the Spirit would bring the elect to faith in Christ through regeneration, which holds that must be born from above; literally renewed.
The bible attests to this truth in such precise detail that it would be disingenuous to claim otherwise; what follows is a small sample of this teaching:
Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbour and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:31-34)
From this scripture we have a great witness to this truth, in that it provides us with a strong attestation of the flow of this act. Because of the state of mankind, the full nature of depravity is seen in scripture as undisputed truth; God states “the intentions of man’s heart is evil continually” and that “the heart is deceitful above all thing and desperately wicked.” Meaning that man had become so corrupt by his own sinfulness that it was hopeless.
But out of his great mercy; God made a pact within his own being that he would bring glory to himself through one incredible act of self-sacrifice. He procured for an undeserving people salvation; and through the Spirits act of regeneration, a multitude of people were brought to faith in Christ.
Another important factor to be mentioned here briefly (as I will go into more in the next passages), is the fact that God will write the law on the hearts of the redeemed believer as seen in verses 33-34. This is not something God will do to every human being but only within the elect of God. Who are predestined, and now regenerated by the Spirit. It can be classed as a sign of the new covenant.
The second witness comes from the 11th and 36th chapters of the book of Ezekiel:
And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God. But as for those whose heart goes after their detestable things and their abominations, I will bring their deeds upon their own heads, declares the Lord God.” (Verses 19 -21)
I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Verses 24-27)
Here we have the final confirmation from the Old Testament to the new life in Christ, otherwise, known as regeneration of the Spirit. The only way that a sinner can become a saint (so to speak) is for God himself to redeem the lost sinner through the act of regeneration which is a vital part of salvation. Man is incapable of redeeming himself no matter how he tries, he will always fail.
And the concept of “the law being written on the heart” is one that is seen in both of these passages. We need to understand that this is not speaking of the Old Testament Jewish covenantal laws but of the new covenantal laws found in the New Testament, although some of the old covenantal laws have been adapted in the new one then there is the creational laws which remain forever in tack. Again we also need to see that this is about specific people the redeemed believers in Christ, not everyone alive.
Now we are given a further qualification point in this passage, “And I will give you a new heart, and a new spirit I will put within you” From this it is important that we understand that this is all a part of what God will do, he will give us new life, just as he will bring us in line by “cause you to walk in my statutes and be careful to obey my rules.” In other words, God will lead the believer to obey his statutes and rules of the new covenant. Christ’s laws for the new covenant.
The first witness from the New Testament comes from John 3:
Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (Verses 1-8)
Here is one the most profound speeches from Jesus, our king and Saviour. Where in are being taught about an act within the process of salvation, which is classed as being “born again,” in fact, it is the second step of salvation and an important part which we must understand. The bible calls it another two terms one found in the passage “born of the spirit” and then in the 1 letter of John; he refers to as being called “born of God.”
Let us consider this passage a little closer, first, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” this tells us just as Paul does in romans 8 and 1 Corinthians 2, the unregenerate man cannot possible know anything about the spiritual nature of the redeemed life; for he is spiritual blind and spiritually ignorant. And it is by the act of regeneration that man first comes into true spiritual knowledge. Then Jesus make two different points: (a) he says “you cannot see” (b) he says “you cannot enter” the kingdom of God. This I believe hits the fact that the unregenerate is spiritually blind and is spiritually unaware.
Second, the choice of who becomes a redeemed saint does not lie in the individual but it lies in God’s predestined choice and in the work of the spirit. Notice what Jesus states, “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” Just as man does not control the destiny of the wind, for that is God’s work, so to man cannot control the work of the Spirit, for that is the Spirits work.
The second witness from the New Testament comes from Ephesians 1:
In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.
In the above scripture, Paul, not only speaks of the beautiful truth of regeneration in stating “You…. were sealed with the promised holy spirit,” these words are a testimony to the act of regeneration which happens in full with the preaching of the word of God. Gods Spirit open the hostile individual to understand the Gospel Truth, which is the fact that God has redeemed us in Christ, his son.
Beyond this, Paul also links the act of regeneration to the act of predestination; in that God has chosen the elect from eternity past and at the given time of God choice he directs a preacher to preach to the unsaved individual, in order for the Spirit to work on that word to have effect on the chosen and bring them to faith and repentance. It is vital at this point that we take a moment to fully understand this; Regeneration is a fully divine act that man has no part or involvement.
The third witness from the New Testament comes from Ephesians 2:
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
First, in these words “For by grace you have been saved through faith.” Paul is speaking about the origin of salvation and the manner it takes. The first term “grace” is a gift from God and it is a divine work that enables a believer (one of the elect of Ephesians 1), to exercise true saving faith (more on this later) This grace can be seen as the divine work of regeneration, and then we have this actually being seen in the life of Paul as in acts 9, 22 and 26 the written account of his conversion. So we see grace is another term which signifies regeneration in a believer and it is a work of God. The second term, “you have been saved” this is describing an action that is unique in its work; it’s an eternal process that starts and end in the council of God and by the work of the cross both eternally and in the reality of the work. So again we meet a work and action of God. It is God who truly saves and powerful he does. The third term, “through faith” likewise indicates an out of body experience or to put in more simplistic terms an external work that has no origin man ... or the phrase would be by faith .. (I.E. by the act of human faith). We also get a picture of all three acts being external to man by the follow on phrase “and this is not of your own doing.” These words are very important in our understanding of the previous statement but we may get a better understanding from another translation. Here I will use the n. a. s. b, “and that not of yourself.” The terms “that” and “this” refers back to the previous statement, as being something external, that is grace, saved, and faith are divine acts. As it is not something one can do themselves. Then we have the words “a gift of God,” which further validates this understanding ... the reformed view
Second, taking on board the last part of the previous verse “And this is not your own doing; it is the gift of God.” Along with the starting of this, “not a result of works,” These states together provide two are. (1) The righteous attitudes and acts. (Good deeds) and (2) works associate with the laws. (Ceremonies). Are viewed as things which do not provides a guarantee of salvation, as it is not anything in man that garners this gift but is outside his will This fact reduces and restricts boasting things such as, “I got here by my own worth and I am better than those who did not make it.” This is seen as total denial of Gods perfection in his
redeeming work (consider Gods response roman 9 21 -23 ... basically it would be one is moulded for glory and another is moulded for destruction but both are from the same lump .. showing Gods choice is not determined by man’s leading but by his own gracious will).
Lastly, Paul opens up this thought more to provide an explanation of what the result of such a gracious gift that we are not saved by self – work but that we saved unto a great works that in the end brings glory to the creator. In this statement we have some unusual terms such as, “workmanship” to understand this ... one could possible sees it being a reference to an eternal price that has been offered and that has secured that which it is intended for ... this is most realistic view. Note these words, “created in Christ Jesus” This is referring to the new life in Christ, the regenerated individual who is secured by Christ can never fall. This term, “which God prepared beforehand ... could refer to two things ... the elects life in Christ or the works that the elect will undertake, personally I see no distinction as I believe this is referring to both points. In these words, “that we should walk in them.” Also hints to the correctness of it being both the new life and good works. We should note that God has to have a personal relation to all who are saved for them to be walking in something; the works reflect the glory of God in the elect.
Here is what reformed theologians James Montgomery Boice & Philip Graham Ryken in their work, doctrines of grace:
If we follow the tulip acronym, this is the doctrine called; “Irresistible Grace” which refers to the way God calls us to Christ. But again the words themselves are somewhat misleading, for they do not mean (as they seem to imply) that God will drag us kicking and screaming into the kingdom. Nor do they mean that grace is never resisted by us (obviously it is). What they mean is that we do not resist effectively. Or, to put it the other way around, they mean that when God calls to faith in Jesus Christ he calls effectively, succeeding in his purpose to save us. The grace of God’s calling is overwhelmingly efficacious. A good way of expressing this is to say that the Holy Spirit regenerates us, gives us a new nature, as a result of which we naturally do what the new nature does: that is, we believe the gospel, repent of our sin, and trust in Christ unto salvation. (Doctrine of Grace, pg. 135)
And also,
The specific call: the second kind of call is internal, specific, and effectual. It not only issues the invitation but also provides the willingness or ability to respond. It is a case of God bringing to spiritual life those who without that call would remain spiritually dead forever.….. This is what the Spirit says today. The Holy Spirit operates through the preaching and teaching the word to call to faith those whom God previously elected to salvation and for whom Jesus specifically died. Apart from those three actions- the acts of God in electing, the work of Christ in atoning, and the power of the Holy Spirit in calling– there would be no hope for anyone. No would be saved. (Doctrine of Grace, pg. 138-139)
Definite Atonement
The biblical position on the atoning work of Christ in salvation and it is fountain of depth; it is therefore, important to make a clear and precise explanation of this truth. With this in mind, we need to touch on a few points which are necessary in our understanding. The first thing that is in focus is this: What is known as limited atonement or definite atonement; one needs to see that it is addressing the nature and extent of the cross work. The second thing that is in focus is this: the efficacious work of the cross for those whom it was design that being the elect.
For an in-depth understanding of this truth we can look briefly at the biblical texts to allow this to be seen.
The first text to consider is from Isaiah 53
Yet He Himself bore our sicknesses, and He carried our pains; but we in turn regarded Him stricken, struck down by God, and afflicted. But He was pierced because of our transgressions, crushed because of our iniquities; punishment for our peace was on Him, and we are healed by His wounds. We all went astray like sheep; we all have turned to our own way; and the Lord has punished Him for the iniquity of us all. He was oppressed and afflicted, yet He did not open His mouth. Like a lamb led to the slaughter and like a sheep silent before her shearers, He did not open His mouth. He was taken away because of oppression and judgment; and who considered His fate? For He was cut off from the land of the living; He was struck because of my people’s rebellion. They made His grave with the wicked and with a rich man at His death, although He had done no violence and had not spoken deceitfully. Yet the Lord was pleased to crush Him severely. When you make Him a restitution offering, He will see His seed, He will prolong His days, and by His hand, the Lord’s pleasure will be accomplished. He will see it out of His anguish, and He will be satisfied with His knowledge. My righteous Servant will justify many, and He will carry their iniquities. Therefore I will give Him the many as a portion, and He will receive the mighty as spoil, because He submitted Himself to death, and was counted among the rebels; yet He bore the sin of many and interceded for the rebels.
Here we have one of the many Old Testament passages which attest to the messiah’s unique purpose of coming to the earth; he would be the suffering servant who came for a twofold purpose, notice what I said above. Point 1 and 2, as this text goes into both situations with a great clarity.
First, we should note the personal description of what this person will do. An example of this is found in these words, “But He was pierced because of our transgressions, crushed because of our iniquities; punishment for our peace was on Him, and we are healed by His wounds.” Following along such words one can see the specificity of this act, as in it actually has a unified purpose; God had made this the very manner of redemption and reconciliation. Therefore, the first 6 verses given are dedicated to the actually theological nature as in its purpose of atoning people.
Second, we now need to notice the unique position being completed in the atonement. Notice these words, “My righteous Servant will justify many, and He will carry their iniquities. Therefore I will give Him the many as a portion, and He will receive the mighty as spoil, because He submitted Himself to death, and was counted among the rebels; yet He bore the sin of many and interceded for the rebels.” The point that is important in these verses, it has gone from the action of atonement to the subjects it is being applied too. The word “many” is seen in these 2 verses twice; it is this reason alone that this text is reformed in nature.
The second Old Testament witness to definite atonement is from Isaiah 59,
The Lord saw that there was no justice, and He was offended. He saw that there was no man— He was amazed that there was no one interceding; so His own arm brought salvation, and His own righteousness supported Him. He put on righteousness like a breastplate, and a helmet of salvation on His head; He put on garments of vengeance for clothing, and He wrapped Himself in zeal as in a cloak. So He will repay according to their deeds: fury to His enemies, retribution to His foes, and He will repay the coastlands. They will fear the name of Yahweh in the west and His glory in the east; for He will come like a rushing stream driven by the wind of the Lord. “The Redeemer will come to Zion, and to those in Jacob who turn from transgression.” This is the Lord’s declaration. “As for Me, this is My covenant with them,” says the Lord: “My Spirit who is on you, and My words that I have put in your mouth, will not depart from your mouth, or from the mouth of your children, or from the mouth of your children’s children, from now on and forever,” says the Lord.
Here is what I call the cementing foundation to the truth of the Incarnation of the Lord Jesus, as we have noticed in Isaiah 53; it was speaking to the redeemer being of human descent. Now in this chapter it shifts focus on the divine nature of the redeemer, we should notice in the above verses the words “He was amazed that there was no one interceding; so His own arm brought salvation,” it is vital for us to understand what this means, when we contrast the two chapters: it brings to our full attention Just whom the saviour Is. He is the God man, the incarnate Lord of glory. These are only two of a great number of examples; others include Psalms 22, Daniel 9: 24-27, Zechariah 12:1-14. Which all include vital information that makes the Old Testament witness the even more evident?
Let’s consider a few things this passage has to offer us: firstly, the graphic detail about the sinfulness of manner is laid out for us, here are the words, “For our transgressions have multiplied before You, and our sins testify against us. For our transgressions are with us, and we know our iniquities.” Isa. 59:12. This is the whole point in God becoming a man; his sole purpose was to bring glory to himself through redeeming an undeserving people.
Second, the verse last few verses are interesting as they define God as a singular being but is diverse in his existence: to put more simply God is multi-personal. “The Redeemer will come to Zion, and to those in Jacob who turn from transgression.” This is the Lord’s declaration. “As for Me, this is My covenant with them,” says the Lord: “My Spirit who is on you, and My words that I have put in your mouth,” says the Lord. We have the redeemer; we have God and his Spirit.
Here is the first New Testament witness to the truth of definite atonement,
But now, apart from the law, God’s righteousness has been revealed—attested by the Law and the Prophets —that is, God’s righteousness through faith in Jesus Christ, to all who believe, since there is no distinction. For all have sinned and fall short of the glory of God. They are justified freely by His grace through the redemption that is in Christ Jesus. God presented Him as a propitiation through faith in His blood, to demonstrate His righteousness, because in His restraint God passed over the sins previously committed. God presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous the one who has faith in Jesus.
In this text we have some of the most personal expression and it is full of depth and clarity. For example, “They are justified freely by His grace through the redemption that is in Christ Jesus.” Being justified by Christ in light of his saving work, it is not based on anything we have done but sole by his grace. We would also see an important point in these words, “redemption is found in none other than Christ; it is explicitly stated to be “in Jesus Christ” similarly as it is found in Ephesians 1.
The next point that needs to be seen in this passage is found in these words, “God presented Him as a propitiation through faith in His blood, to demonstrate His righteousness,” here we see the very in depth view that makes this the reformed view stand apart from all the unbiblical ideals that many Christians hold. The word propitiation is a reference to the finished work of Christ. He has (a) totally absolved the sin of man, and (b) taken the full measure of God’s wrath, in which the sinners are all deserving of.
The second New Testament text we will consider is from 2 Corinthians 5:
Therefore, if anyone is in Christ, he is a new creation; old things have passed away, and look, new things have come. Everything is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation: That is, in Christ, God was reconciling the world to Himself, not counting their trespasses against them, and He has committed the message of reconciliation to us. Therefore, we are ambassadors for Christ, certain that God is appealing through us. We plead on Christ’s behalf, “Be reconciled to God.” He made the One who did not know sin to be sin for us, so that we might become the righteousness of God in Him. (Verses 17 – 21)
Here we have Apostle Paul speaking to the uniqueness and the depths of the atonement in Christ, our Lord. It is important to note that Christ’s role is seen in the light that it actually redeems an undeserving people of their sin and not just make salvation potential; in this being the single greatest mistake we can attribute to God who is perfect in all he does. Now have mentioned this factor, there are a few important elements to consider:
First, the terminology being used to signify the transaction, “if anyone is in Christ, he is a new man” This is depicting the spiritual regeneration of the man going from a spiritually dead sinner who in rebellion to one who has been redeemed of sin and now glories in God as his only hope. This found only in Christ.
Second, we have the double act of imputation being fully laid out in the clearest words possible, “He made the One who did not know sin to be sin for us, so that we might become the righteousness of God in Him.” So what we are dealing with is the fact that Christ took both the sinfulness of man and the wrath of God in his body; in turn we were implemented a whole new view of righteousness in and through Christ.
The third witness to this truth comes from Ephesians 1:
We have redemption in Him through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us with all wisdom and understanding. He made known to us the mystery of His will, according to His good pleasure that He planned in Him for the administration of the days of fulfilment—to bring everything together in the Messiah, both things in heaven and things on earth in Him.
Paul gives us some vital information in these verses; in regards to the atoning work of Christ and its efficacy. As to its full ramifications, we first must fully acknowledge that it is has a specific purpose, in that it fully redeemed those it was made for. Then we also need to view it in the highest light, it is the very means that God would be glorified in and through having a particular people. With this said:
First, we need to understand how the terminology, “We have redemption in Him through His blood,” what is vital in this is that there are two capitalised word, one is the object of the work and the other is the subject of the work. The first is Christ; he is the sole object of this work, as in it is because of his perfect life, and his obedient life that this work has been effective. The second is all the elect; we are the recipients of this gracious act, which is a free act of grace and mercy.
Second, we have these words of comfort “the forgiveness of our trespasses” there is nothing more comforting to the soul of one who receives something which is beyond his scope of achievement. But this is exactly what God has done, in his condescension he has provided the greatest blessing to mankind; it is important to fully understand this point. God has chosen to offer forgiveness to those who come to his son in a true repentant heart.
The final witness for this truth is found in Hebrews 9:
For if the blood of goats and bulls and the ashes of a young cow, sprinkling those who are defiled, sanctify for the purification of the flesh, how much more will the blood of the Messiah, who through the eternal Spirit offered Himself without blemish to God, cleanse our consciences from dead works to serve the living God? Therefore, He is the mediator of a new covenant, so that those who are called might receive the promise of the eternal inheritance, because a death has taken place for redemption from the transgressions committed under the first covenant. Where a will exists, the death of the one who made it must be established. For a will is valid only when people die, since it is never in force while the one who made it is living. That is why even the first covenant was inaugurated with blood. (verses 13-17)
This passage in reflection of the whole argument that the writer is presenting in the book of Hebrews is truly amazing. It is also important to make a point of why this section of scripture is vital to our position; it is based on the fact that what Christ achieved in his atoning work surpassed all ability to comprehend.
However, there are a few points to consider in this passage:
First, when it is considered along with all the bible teaches on this subject, it is beyond dispute that Christ work was efficacious in and of itself. In order to make redundant that of what once was in place. Seen in light of the words in verse 14: “For if the blood of goats and bulls and the ashes of a young cow, sprinkling those who are defiled, sanctify for the purification of the flesh,” the animal was only a sign of the true reality, it in and of itself cannot atone for sin.
Second, this perhaps is more central to this topic. When we see the term “eternal” twice: once in the case of the Spirit; who alone is the guarantor of the faith in Christ and all its blessings. In other words, the second covenant is based on the work of the one who made it effective, Jesus. As well as the one who brings its activity into being, The Holy Spirit. The second, the Covenant in Christ is said to be eternal and this mean those of whom it secures can never be lost, based on the fact that Christ say’s none shall be lost.
Here is what Dr James White has to state on this passage and it connection to Justification:
Redemption is located in Christ Jesus. We rarely think of it in these terms, but it is an accurate idea. The concept of redemption existing outside of Christ is foreign to Christian. There is no room of pluralism, “many roads to heaven,” for those who flee who flee to Christ for redemption. The very idea of another place of redemption makes no sense whatsoever. Redemption is either in him or is it not- it cannot be there and somewhere else. As Paul would say elsewhere, if righteousness can come through another avenue (the law), then Christ died needlessly (Galatians 2:21). But if this is the case, then it must follow that redemption that is in Christ is sufficient for the work of grace in the salvation of God’s people.
Timely sanctification.
This biblical truth teaches that the person who God chose from eternity, set apart for regeneration purposes and indwelled divine faith in Christ; of whom all our hope is found and represented in his atonement. Let’s briefly qualify one thing; the word timely is not referring to this being a human act; rather it referring to the work of the Spirit which takes place over the earthly life of the elect. In this we need to understand that the role the Spirit performs here is that he confirms the believer to the image of Christ.
For an in-depth understanding of this truth we can look briefly at the biblical texts to allow this to be seen.
The first texts to consider is from Ephesians 2 and Romans 8,
So then, my dear friends, just as you have always obeyed, not only in my presence, but now even more in my absence, work out your own salvation with fear and trembling. For it is God who is working in you, enabling you both to desire and to work out His good purpose. Do everything without grumbling and arguing, so that you may be blameless and pure, children of God who are faultless in a crooked and perverted generation, among whom you shine like stars in the world. Hold firmly to the message of life (Verses 12-16).
And also,
So then, brothers, we are not obligated to the flesh to live according to the flesh, for if you live according to the flesh, you are going to die. But if by the Spirit you put to death the deeds of the body, you will live. All those led by God’s Spirit are God’s sons. For you did not receive a spirit of slavery to fall back into fear, but you received the Spirit of adoption, by whom we cry out, “Abba, Father!” The Spirit Himself testifies together with our spirit that we are God’s children, and if children, also heirs—heirs of God and coheirs with Christ—seeing that we suffer with Him so that we may also be glorified with Him. (Verses 12-17).
From the above texts we can get the unique picture of this truth being taught, it is important to present these text in light the united perspective they both teach. The sole point in this is to be seen as the conformity to Gods son by the right handling of God’s word. There are a couple of things to notice:
First, notice these words “workout your own salvation with fear and trembling. For it is God who is working in you, enabling you both to desire and to work out His good purpose.” The life of a Christian is too exemplified in and through all the things we do in life; it is solely based upon the God’s work in and through the Holy Spirit. The term “workout” refers to the fact one must be doing it with the right attitude, it is not about working for salvation but rather doing the works that are to lead from it. For it goes onto say that it is God work in you.
Second, this is all a part of the greater work in which the believer has been sealed with the Holy Spirit (Ephesians 1:13). This is the work that occurs when one has been “led by God’s Spirit are God’s sons.” And has “received the Spirit of adoption,” there is no place that one can argue for works salvation within the biblical parameters, they do not bring justification; they do however, show ones completed justification before God.
The second passage to consider under this topic of sanctification is Romans 12,
Therefore, brothers, by the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your spiritual worship. Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God. For by the grace given to me, I tell everyone among you not to think of himself more highly than he should think. Instead, think sensibly, as God has distributed a measure of faith to each one. Now as we have many parts in one body, and all the parts do not have the same function, in the same way we who are many are one body in Christ and individually members of one another. According to the grace given to us, we have different gifts: If prophecy, use it according to the standard of one’s faith; if service, in service; if teaching, in teaching; if exhorting, in exhortation; giving, with generosity; leading, with diligence; showing mercy, with cheerfulness (verses 1-8).
Such a text is given for the benefit of the brothers and their growth in Christ; in respects to laying out the doctrines which are forming the basis of the Christian faith. (A) Universal depravity of man in 1:18-3:20. (B) Definite atonement in 3:21-5: 21. (C) Regeneration in 6:1- 7:25. (D) Predestination in 8: 1-9: 33 and the means to which God calls the elect in 10:1- 11: 36. And in chapters 12 – 15 we have Paul discussing the living of a Christian (sanctification).
This text is an in depth discussion about the way of life the believer is to live out through the Holy Spirit. Their lives are to be seen as a dedication to God, and one of conformity to God’s ways. He has distributed a measure of faith (this can be seen as a spiritual gift, not saving faith). Hence, as each member has a different purpose in the church but are united as a whole to function as one, so to we have different gifts from God to glorify him through.
One thing that needs to be brought out of this text is this: it is addressing the elect alone, the Spirit filled believers and not the non-believers in and through history. We can gather this from the language of address, “Therefore, brothers, by the mercies of God,” it is similar to the nature of address which both John and Peter use when speaking to the believers “children, beloved, brothers” there is no place to make a unified appeal to both believers and non-believers, the scriptures make the distinction as should we.
The third passage to consider under this topic of sanctification is Galatians 5,
I say then, walk by the Spirit and you will not carry out the desire of the flesh. For the flesh desires what is against the Spirit, and the Spirit desires what is against the flesh; these are opposed to each other, so that you don’t do what you want. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: sexual immorality, moral impurity, promiscuity, idolatry, sorcery, hatreds, strife, jealousy, and outbursts of anger, selfish ambitions, dissensions, factions, envy, drunkenness, carousing, and anything similar. I tell you about these things in advance—as I told you before—that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, we must also follow the Spirit. We must not become conceited, provoking one another, envying one another.(Verses 16-26, cf. Ephesians 4:17-24, Colossians 3:1-11).
This passage along with the other mentioned ones bring to light the distinctive of the regenerated life and then contrasts them with those of the unregenerate life, and firmly grounds the difference in the way the spirit is leading one and sin is leading the other. To get a better feel on this matter we need to note the fruits they produce.
In the first group: the regenerate believer, his life is defined in light of these characteristics “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control.” These things take a whole life to be fully effected in the believer, it is under the leading of the Spirit that one is finally transformed into person who is like Christ, and will demonstrate these characteristics to their fullest, every day they are being conformed and express them in a Godly fashion.
In the second group: the unregenerate sinner, his life is defined in light of these characteristics “the works of the flesh are obvious: sexual immorality, moral impurity, promiscuity, idolatry, sorcery, hatreds, strife, jealousy, and outbursts of anger, selfish ambitions, dissensions, factions, envy, drunkenness, carousing, and anything similar.” No matter where you draw the line, the life of such a person will be self-gratification and rebellious living. As Jesus said, the one who sin is slave of sin; in that you don’t become a sinner through the act, you do the act because you’re born with a corrupted nature, bent on evil and destruction of the flesh.
Therefore, the life of the saint is led by the Spirit of Christ who works through us to accomplish God the father’s will. In other words, true conviction of the spirit is to bring us to the place where we can begin to see our lives in reflection of Christ’s and hate what he hated the sin that deeply wounds man and lead him to hell. And love what he loves: that being we are to love God with the purest kind of love which Christ alone had the ability to do so.
The final witness’ to consider under this topic of sanctification are 1 peter & 1 peter 2,
For you know that you were redeemed from your empty way of life inherited from the fathers, not with perishable things like silver or gold, but with the precious blood of Christ, like that of a lamb without defect or blemish. He was chosen before the foundation of the world but was revealed at the end of the times for you who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. By obedience to the truth, having purified yourselves for sincere love of the brothers, love one another earnestly from a pure heart, since you have been born again—not of perishable seed but of imperishable—through the living and enduring word of God..
And also,
So rid yourselves of all malice, all deceit, hypocrisy, envy, and all slander. Like new born infants, desire the pure spiritual milk, so that you may grow by it for your salvation, since you have tasted that the Lord is good. Coming to Him, a living stone—rejected by men but chosen and valuable to God— you yourselves, as living stones, are being built into a spiritual house for a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.
These two passages finish our biblical examination of sanctification of the saints (this by no means, is all there is in the biblical text but it is a useful beginners teaching), what we get from these passages is a further important clarification of this truth. Before these points are expounded, I wish to make an important consideration: our growth or sanctification is based upon the true reality of Christ’s death and resurrection.
First, we need to recognise that in these words, “By obedience to the truth, having purified yourselves” we are not to see this as an act of humanity, rather it is to be seen in light of all that the bible states. In other words, it is God that works through the elect to bring about sanctification; we are in the passive side of the act, God is the one who has the active role.
Second, Peter deals with the same issue which Paul tackles (which we have already seen previously). So in the distinctions that regeneration makes, whereby the one who believes will lead a life of good fruits, and the unbeliever fruits of evil. Notice the wording, “So rid yourselves of all malice, all deceit, hypocrisy, envy, and all slander. Like new born infants, desire the pure spiritual milk, so that you may grow by it for your salvation,”
