SALVATION, PART 2
As set forth on the previous web page SALVATION, PART 1, this page will cover the second part of the doctrine of salvation. The concern here is with the matter of divine election and the work of the Triune God in salvation.
DIVINE ELECTION
Divine election includes more than the election to salvation. This writer is not minimizing the importance of election to salvation, but it is NOT the only one. This very fact should make one cautious when the word "elect" occurs. The context needs to be examined carefully to be sure of which elect are spoken.
1. The fact of election. Though some may deny (for various
reasons) divine election, it is clear from even a cursory reading of
the Bible that it is a fact. What is being dealt with here is
a matter that surpasses the finite mind of man. Reasoning, though
important, is inadequate; it takes the revelation from God Himself. The
Bible begins with "In the beginning God . . . ." Right from the start God
chose to do something. It is His plan, not ours; it is His sovereign
will, not ours. He has the absolute right to do as He pleases without
consulting us puny humans beings. This is the background of Divine
election.
a. The terms. This writer is only
interested here with the terms used in the Bible.
1) The word "election". As
just suggested the word election (and related terms) tells of God's
sovereign purpose apart from any human participation in any way. It
is used of the nation Israel as seen in Isaiah 65:9, 22.
Interestingly, this passage speaks of the Messiah, but Isaiah
also speaks of the inheritance of the land. Romans 11:26ff.
also sets forth this truth. The term is also used of the church.
Such verses as Romans 8:33; Colossians 3:12; 1 Thessalonians 1:4; 1
Peter 5:13; and others show this to be the case. One must be careful,
however, not to jump to the conclusion that when the word "elect" occurs
that it is referring to the Church. The word is used of Christ
as shown in 1 Peter 2:6. The word is also used of angels according
to 1 Timothy 5:21.
2) The word "chosen". Closely
related the word "elect" is the word chosen. It is also applied
to Israel, as seen in Isaiah 44:1, as well as the church (Cf. Ephesians
1:4; 1 Peter 2:9 as well as others); it is also used of the apostles
(See Acts 1:2).
3) The word "drawing". A
word that implies election is the word drawing. There is a
general drawing of men by the Holy Spirit, but there is a specific
one as shown in John 6:44. A person may be drawn to Christ in a general
way, but for salvation to take place there must be that specific drawing
by the Father via the Holy Spirit.
4) The word "called". Another
word with somewhat the same implication is the word called.
Here again many passages could be cited, but Romans 8:30 states
it together with other related words to this subject.
5) The purpose of God.
The purpose of God is involved (as has already been stated)
in the Divine election. This idea is expressed in a number of
verses, for example, Ephesians1:9.
6) The foreknowledge of God.
The foreknowledge of God plays an important role in the
Divine election. This aspect is seen in Romans 8:29. The term
has to do with God knowing ahead of time what will be. This
foreknowledge does not predetermine what will happen, but knows what
will happen. It also is used both of Israel as seen in Romans
11:2 as well as the church (see Romans 8:29).
7) The terms "foreordination"
and "predestination". Closely related to foreknowledge
is foreordination and predestination. There are related
terms, but not synonymous. Both occurred "before the foundation of
the world." Dr. Chafer aptly describes the relation to foreknowledge,
"As foreknowledge recognizes the certainty of future events, foreordination
and predestination make those events sure." (Systematic Theology,
III:168).
b. The revelation. As suggested earlier,
Divine election is more a matter of revelation rather than reasoning.
1) General considerations. This
is important to the matter of election and man's free will. When
one keeps in mind that God is sovereign, he will have little problem with
this issue. When a person receives Jesus Christ as Savior, there is
the exercise of the will on the part of man; but the circumstances
that led up to that decision were arranged by God. God knows the heart
of a man, and He can and does arrange the conditions which will bring
a person to a decision.
2) Some Examples. The promise
to Abraham is suggestive of this idea. God chose him, not the
other way around. Other examples can be given. A couple are suggested
in Luke 4:25-27. The same can be said in regard to the choice of Mary
to bear the Lord Jesus. Again, the apostles were chosen by the Lord
Jesus; they did not choose to be apostles. Even the enemies of God
are chosen for God's own purposes as evidenced by Pharaoh. Many more
such examples can be given. We have the grand privilege of being
willing partakers of that choice.
c. The essential truths. Some reject these
truths because they think that these ideas are not rational. It is
a matter of revelation, not reason, although these truths are reasonable.
1) God chose some not all. They
think it is unreasonable that God has chosen some to be saved but
not all. When one recognizes the sovereignty of God, this clears
the matter. The fact of the matter is that God did not have to
choose any of us. Several passages teach this truth such as Romans
16:13; Ephesians 1:4; 1 Peter 1:2 just to mention a few.
2) God chose in eternity past.
They also think it is unreasonable that God has chosen in eternity
past. He should have waited until a man sins before
choosing. However, Ephesians 1:4 clearly declares otherwise. Here
again, we one considers that God is sovereign and all-knowing, it is reasonable
indeed for God to have chosen before man was even created.
3) God chose independent of His
foreknowledge. Another essential matter is that this choice is
not dependent on God's foreknowledge. Foreknowledge is intrinsically
tied to foreordination and predestination. We can only see and understand
things is a sequence; but this is not so with God. Some passages such
as Romans 8:29 place foreknowledge before predestination while others reverse
it (Cf. Acts 2:23). Election is solely by God's grace, not of any
work we can or would do. Both Ephesians 1:4 and 2 Thessalonians
2:13 show this to be the case. One can conclude this best with
this statement, "Thus it is revealed that men are not first holy and then
elect; but they are first elect and that election is unto
holiness." (Chafer, Systematic Theology, III:174)
4) God choice in unchangeable.
Another essential element of election is that it is
immutable. It would a small god (no cap used deliberately)
that could elect a person to salvation and not make it stick. God does
not have to adjust His purposes and will to the will of man. 2
Timothy 2:18, 19 makes this clear as does Romans 8:30. Here again the
sovereignty of God plays a role. There are those who question
this truth, but God is not beholden to man as to His purposes. We need
to be beholden to Him, the Almighty.
d. The objections. Every doctrine of the
Christian faith has been objected to and this one is no exception. We
consider now some of those objections, some which we have anticipated
to some extent. You should note that every one of these objections
are rationalistic, not Biblical based.
1) Election is unfair. Election,
declare some, is unfair to those not chosen. This objection ignores
the fact that election deals with sinful creatures who have rebelled against
the Creator. God would be absolutely just in saving no one. He could
have destroyed Adam and Eve on the spot and created a new race. The
amazing thing is not that God chooses some and not others, rather that He
chose any of us.
2) Election makes God a respecter of
persons. Others declare that God is a respecter of
persons. This objection has, however, no basis since election
is not based on anything within the individual, but solely on the basis of
His matchless grace. Again, this is an attempt to deny, or at
least downplay God's sovereignty.
3) Election makes God arbitrary.
Another objection declares God as being arbitrary. This one and
the first two are really similar in nature. God has the right to choose
as He sees fit. To deny this right makes Him less than God, for then
He would not be all-wise. Why God chooses one over another are His
reasons not man's.
4) Election is immoral.
Still another objection is that it is immoral to think that a person's
salvation is not dependent on obedience. The very ones who hold this
position, however, are often unstable in their faith falling for "every wind
of doctrine." Salvation has to do with regeneration and with sanctification
as means. The fact of a final triumph is actually an incentive
to holy living.
5) Election leads to pride. Some
object to this truth because it engenders pride. However, it is the
perversion of the truth that causes pride, not the truth itself.
Rather it is humbling to think that there is nothing that I can do
to save myself and that it is only by God's grace I am saved.
6) Election discourages people getting
saved. Still others object that it discourages any effort
to get saved. First of all, there is no effort on the part of man
that can affect salvation. Without being elected, we all would be lost.
A proper understanding will humble a sinner rather than discourage
him. Election shows that some will be saved; and it is connected absolutely
to faith, so that he need not be concerned about being elected, but only
needs to believe.
7) Election to salvation means election
to damnation. Finally, the objection that the teaching of
election to salvation implies an election to damnation. This
is purely rationalistic. A positive statement does not of
necessity imply a negative one. Reprobation is not decreed, but
is the result of a person 's refusal to believe.
Each of these objections are based on human reasoning
and not Divine principles. They all stem from unbelief and not
faith. They are all the result of humans thinking that they must
do something to be saved. The Bible teaches, however, that salvation
is solely by the grace of God through simple faith (trust) in what
Jesus did on the cross. Augustus M. Toplady expressed it well:
"Nothing in my hand I bring, Simply to Thy cross I cling; Naked come to Thee
for dress, Helpless, look to thee for grace; Foul, I to the fountain fly,
Wash me, Saviour, or I die!" ("Rock of Ages", stanza 3).
2. The persons of election. This section deals with the
matter of "For whom Christ die."
a. The positions. Basically, there are two
positions (although there is some subdivisions which this writer will not
consider). The one view is that Christ died only for the elect; the
other view says that He died for all mankind. Without going into the
differences among the two groups, the two positions can not both be
Scriptural.
1) Christ died only for the elect.
Those who hold to first position which is commonly is called "limited
atonement" (or redemption) requires them to strain at the interpretation
of passages which stress Christ died for all. They have to add
that the all only refers to the elect. They are forced to say the "world"
in such passages as John 3:16 only refer to the elect.
2) Christ dies for all. The
second position known as "unlimited atonement" (or redemption) needs no
straining, but merely acceptance of what the Bible says.
Unfortunately, too often human reasoning has taken the place of
clear Bible passages. To try to interpret passages which show
that Christ died for all as applying to only the elect is adding to what
the passage says. Furthermore, as was seen, the term "elect" refers to various
groups including angels. They needed no redemption. Also, the
latter view recognizes that Christ died for all, but it is effectual only
to those who believe. It is the ground of condemnation of
those who do not believe.
b. The dispensational aspects. The advocates
of limited atonement tend to ignore dispensational differences.
Thus, they lump together the patriarchs, the Israelites, and the church.
As a result they ignore that Israel is an elect nation composed of those
who are born physically into that nation. The blessings they have must
be received by faith in the shed blood.
The church, on the other hand, is composed
of both Jew and Gentile who have individually trusted Jesus Christ
as Savior. The one is national; the other is individual. There
are abundant Scriptures to show that God is not through with Israel
as a nation. To abrogate the promises that were made to Israel and
give them to the church is to misinterpret plain passages that tell us otherwise.
This subject will be dealt with on a later web page.
c. The doctrinal words. Three words are
particularly important as to unlimited atonement (or redemption). These
terms have been discussed before; they are the words
apolutrosis which means "redemption", katallage which
generally is rendered "reconciliation", and ilasmos which is
translated "propitiation." There are, of course, other words
such as "forgiveness", "regeneration", "justification", and "sanctification"
which are involved in the results of salvation. The full aspect
of these three words are beyond the scope of this web page.
It is sufficient to say that redemption
has to do with the sin aspect; reconciliation, the man aspect; and propitiation,
the God aspect of the cross. In view of this fact, it is
as much a question of whether reconciliation and propitiation are limited
or unlimited as much as whether it is limited or unlimited redemption. 2
Corinthians 5:19 shows unlimited reconciliation. 1 John 2:2 sets forth
unlimited propitiation. These and other passages show that salvation
is offered limitlessly. The reason not all are saved is that it must
be accepted by faith.
d. The preaching of the gospel. Those
who hold to a limited atonement have a problem when we are instructed to
"preach the gospel to every creature." It is argued, of course, that
we do not know who are the elect; and therefore we preach to all to reach
the elect. On the hand, the unlimited atonement person can freely offer
the gospel to all, for Christ DID die for all. Thus, it really boils
down whether or not a person is really being truthful when offering the gospel
to the unsaved.
This brings up the matter of what
really condemns a person in this day of grace. What sends a person
to hell is not that they are not elect, but it is because of their
unbelief. John 8:24 and Ephesians 5:6 show this to be true, as well
as John 3:18, 36. There is no doubt that many passages show that
Christ died for the elect. Among these are John 10:15; John 15:13;
Romans 4:25; Ephesians 5:25-27 to mention a few. It must be noted,
however, that none of these passages exclude the fact that Christ died
for all mankind as shown by such verses as Luke 19:10; John 3:16, 17; 1 John
2:2 and others. To state that the word "world" in these passages are
restricted to the elect is reading into the passages something that is
not there. There are many such passages as well as some
110 where the word "whosoever" is used and in an unrestricted sense.
This writer has touched upon the matter of Divine election. There is much more that could be said, but in a limited web page some things had to be foregone. He has tried to present the highlights of this truth only.
WORK OF THE TRIUNE GOD IN SALVATION
Though this writer has dealt with the Trinity on another web page, he is concerned here with Their work in salvation. Jesus Christ, the Son, is most prominent, of course. Too often, however, He is the only One mentioned in connection with salvation. For that reason there will be a concentration on the other two Persons of the Trinity. As to the Father, it is clear from Psalm 3:8 as well as other Old Testament passages that "Salvation belongeth unto the LORD [Jehovah]." As to the Spirit Hebrews 9:14 shows that salvation is through the Holy Spirit.
1. The work of Christ. That our salvation centers around
the Lord Jesus Christ is evident. This notion has already been touched on
this web page via the terms, "redemption", "reconciliation", and "propitiation."
These three together constitute the finished work of Christ.
Everywhere you turn in the New Testament you see Jesus Christ is the
main focus of salvation.
The very first sermon on the day of Pentecost by
Peter (Acts 2:22ff) set forth the death and resurrection of Christ
as the grounds of salvation. As one reads the rest of the
book of Acts, every message dealt with this theme in one way or another.
The majority of the Pauline epistles set forth
the death and resurrection of Jesus Christ as the means of
salvation. This writer does not have room to cite the passages.
Peter declares this truth repeatedly in his epistles;
John sets Him forth as the basis of salvation and forgiveness.
It may conclude with the fact that Jesus saves by simple
faith in His death on the cross (Romans 3:26; 4:5; and many more). This
writer will return to this work again on the web pages dealing with
Jesus Christ.
2. The work of the Spirit. All too often the emphasis
in presenting the way of salvation is upon what man does. Humans
must believe by the exercise of their wills; but, what a person has
to do is limited to believing.
a. The need of this work. The need
for the work of the Holy Spirit is because mankind is incapable of
anything to saved himself. This inability is abundantly testified
to in the Scriptures. Romans 3:10-18 is in itself sufficient
proof of this contention. Add to this is the fact that
"the natural man receiveth not the things of the Spirit of God;
for they are foolishness unto him; neither can he know them, because they
are spiritually discerned." (1 Corinthians 2:14) 2 Corinthians 4:3,
4 bears this fact out; whereas Ephesians 2:1-3 shows mankind is dead
spiritual. Thus, a new birth is needed as Jesus so well pointed
out to Nicodemus (Cf. John 3:3ff).
In addition to this is the clear statement
of John 6:44 which shows that no one comes to Christ apart from
God's power.
Finally, Ephesians 2:8, 9 are conclusive
as to man's inability to produce any works for salvation.
b. The fact of this work. The fact
that the Holy Spirit is greatly involved in our salvation is shown in John
16:7-11. It is His work to convict the world "of sin, and of
righteousness, and of judgment."
1) Conviction of sin. The
Holy Spirit first of all convicts (or reproves) man of sin.
What is in view here in not individual sins but rather of the
nature of sin itself. The nature of sin is basically unbelief.
It is this nature that leads to sins, and in particular, the main sin
of not believing on Jesus Christ. This is clearly seen in John
3:18, 36. Condemnation hangs over the sinner like a sword of Democles.
This is clearly seen in the primary text, John 16:9--"Of sin, because they
believe not on Me" (bold type for emphasis).
2) Conviction of righteousness.
The Holy Spirit next convicts of righteousness. The New
Testament repeatedly sets forth that man cannot go about establishing
righteousness by their own efforts. This righteousness is that which
is imputed to us and is the result of Jesus Christ being with the Father.
I am righteous, not because of anything I can do or have done,
but solely on the basis of Christ's righteousness being placed to my
account. This is the essence of John 16:10 and is clearly seen
in 1 Corinthians 1:30. What is in view here is not the comprehension
of this imputed righteousness, but rather the realization that we have
no righteousness of our own that pleases God.
3) Conviction of judgment. The
Holy Spirit finally convicts of judgment. This judgment concerns primarily
the judgment of Satan as seen in John 16:11; by implication the final
judgment can be in view. It is not that we are saved because of
Satan's judgment, but rather it is the same cross that judged Satan
that is the means of our redemption. Colossians 1:13 shows that we
have been redeemed from Satan's dominion. It also shows that there
is a judgment to come.
c. The results of this work. The results
of this work of the Spirit are numerous; these will be considered
later. However, this is one result that needs to be considered here.
In Ephesians 2:8 we read, "For by grace
are ye saved through faith; and that not of yourselves; it is the gift
of God." The phrase it is the gift of God is very interesting.
The word "it" by all rules of grammar can only refer to the word
"faith." Thus, the faith to believe is really a gift from God. John
6:44 implies this fact. It is as a person is drawn by the Father to
Christ that he believes and thus is saved.
Thus, there are no means or methods that
will bring a person to Christ. We need to invite people to Christ;
but no altar call, no going forward, no raising of the hand saves (This
is not to critic these methods, but only a recognition that theses do not
save.). It is individual putting their trust in the finished work of
Christ that saves. "Faith cometh by hearing, and hearing by the
word of God (Romans 10:17). Without that there is no genuine
conversion. The reason many who have come forward (and even been baptized)
fall by the wayside is because the conversion was not genuine but merely
outward.
Thus, a realization of this fact
will result in souls being saved while the message is preached just as Cornelius
was saved before Peter finished his message. Coming forward may help
to clinch the matter in the heart and mind of the person saved, but
it is simple faith in Jesus Christ that saves. One must always
keep in mind that there is a clear distinction between what is required for
salvation and what is required for godly living. Truth concerning living
the Christian life should never be presented to unsaved without the clear
statement that this is not for them until they believe.
3. The work of the Father. The work of the Father
is seen first in the sending of His beloved Son, the Lord Jesus Christ.
This truth is clearly set forth in John 3:16. Perhaps the best place
to see the work of the Father is in the riches of Divine grace.
Ephesians 2:4-7 shows this Divine grace to usward. To understand
the extent of this grace, a number of things need to be
considered.
a. The lost's condition. God's grace is
extended to the lost. Thus, their condition needs to
be considered.
1) A negative. The condition
of the lost is first of all negative. Ephesians 2:12 makes
this abundantly clear. The lost have none of the eternal blessings
of the saved.
2) Born sinners. The condition
of the lost is due to the fact that they (and we before we were saved)
are born into this world with a fallen, sinful nature. Romans 5:12
sets forth this fact clearly; 1 Corinthians 15:22 echos that truth. Personal
sins are the result of a sin nature and show that man is fallen.
3) All under sin. The condition
of the lost is because of God's decree that concludes all men
to be under sin (Cf. Romans 3:9). This for once and all establishes
that no one can do anything toward their salvation.
4) All under Satan's power.
The condition of the lost is finally due to the fact that they are
under Satan's power. Such passages as 2 Corinthians 4:3, 4; Ephesians
2:1-3; and Colossians 1:13 declare this to be the case.
b. The grace's character. The character
of the grace of God is essential to understanding.
1) Not an experience. First
of all, the riches of grace are not experienced. We live
in a day where experience is emphasized. The fact that they are not
experienced does not make them unreal. We experience the results of
that grace as we experience the results of our salvation, but
the grace itself is not experienced.
2) Not progressive. The riches
of grace are not progressive; that is, there is no time element involved,
but rather it is instantaneous in nature. The birth of a child
is a good example. A child is a son or daughter at the moment of
birth (actually at the time of conception). We may develop
in grace, but the grace of God is ours instantly upon believing.
3) No human merit. The riches
of grace is without any human merit. This is evident from the
very nature of salvation which is dependent upon no work of ours.
These riches are solely on the merit of Christ and no other
merit.
4) Riches eternal. The riches
of grace are eternal. This fact is a natural result of
the eternal nature of God. God has been gracious from all
eternity. It is a very part of His Divine nature.
5) Known only by revelation. The
riches of grace are only known by the revelation of God. Human
reasoning could never deduce the graciousness of God. God has
revealed it in His word, and that is enough for the believing heart and
mind.
6) Done only by God. The
riches of grace are accomplished only by God. It is the work
of God for man. God and God alone is able to saved. Hebrews
7:25 well states this fact.
7) Not done by man. The
riches of grace are finally not done by man. This
naturally follows from the former statement. The work of
salvation by the grace of God is a radical transformation
and not just the continuance of a good man.
c. The riches of grace themselves. We
see and hear little about the immense riches of Divine grace. The
saved partake (even if unknowingly) of these riches; the lost
do not.
1) In light of God's eternal
plan. The first of these riches is seen in the light of
God's eternal plan. We are treading on holy ground here and need
to remove our shoes (so to speak).
Involved in these
riches is the sovereignty of God (something of which we
hear too little). Romans 8:29, 30 are key verses in this regard. In
this passage, five terms are employed.
The first is the word
"foreknowledge" (and related terms). God knows in advance the entire
course of history. This term does not in any way imply that God causes
things to happen. This writer has often used the illustration (and
this illustration is imperfect at best as are all illustrations) of a
man standing at a fork in the road. God foreknows which fork he will
take, but He does not cause him to choose one over the other.
The second term is
"predestination." Nowhere in the Bible is it ever said that God
predestines anyone to salvation or to being lost. Predestination has
to do only what God has for His elect. We are predestined to be conformed
to the image of Christ. (Cf. Romans 8:29; also see Ephesians 1:5)
Another term that
deals with God's eternal plan is the phrase "elect of God." Several
passages set forth this truth and concern only the elect of this present
age. They are Romans 8:33, Colossians 3:12, 1 Thessalonians
1:4, 1 Peter 1:2 as well as others.
Another term used
is the word "called." This word, unlike the others, has reference to
the unsaved. Romans 8:30 shows that God invites a person to Him and
then inclines his heart to believe. 1 Thessalonians 5:24 shows that
it is God who does it. This call is generally known as the "effectual
call", because it leads to one being saved.
2) Redemption. The second
riches of grace is the redemption that is ours through Christ Jesus.
It is universal in scope. It thus includes the whole world which
could be saved if it would. It is a position as the result of
being bought out of slave market of sin. Finally,
this redemption extends to the physical body as shown in Romans 8:23.
3) Reconciliation. Another
riches of grace is that of reconciliation. This rich goes
beyond the whole world to the individual. It is the individual that
is reconciled as set forth in 2 Corinthians 5:19-21. All of this
is due to what Jesus Christ did for us on the cross, for we are reconciled
"by Jesus Christ."
4) Propitiation. Propitiation
is another of the riches of grace. This rich is first
to the believer as seen in 1 John 2:2 in that God is propitious toward our
sins; but He is also propitieth toward the sins of the whole world.
This answers the sin question.
5) Forgiveness. Forgiveness
of sins is still another of the riches of grace. As
Ephesians 1:7 shows this forgiveness is by the redemption through the blood
of Jesus Christ. All of our sins have been forgiven, not
just those in our past. Ephesians 4:32 shows this same truth as does Colossians
1:14; 2:13; 3:13; Romans 8:33, 34 and many others. 1 John 2:1, 2 shows
this also.
Our standing
before God is in the merit of Jesus Christ and not our own. This
standing is unchangeable before God.
Our state in
our daily conduct is quite changeable and is dependent on confess of daily
sin and cleansing as set forth in 1 John 1:9. We do not lose our sonship
because of sinning, but we do lose the fellowship with the Father.
6) Union with Christ. Another
of the riches of grace is our vital union with Christ
which results in a new walk. Romans 6:1-10 is the key passage
concerning this union. Galatians 2:20 and other verses also teach this
truth. It is vital to our Christian walk to realize that we have died
with Christ, been buried, and been risen with Christ. This is not water
baptism, although it pictures it. This not a self-crucifixion, but
rather when He died, we died in Him.
7) Freedom from the law. The
riches of grace is also freedom from the law. This is more
than the Law of Moses but rather the law as a basis of
Christian living. This does not mean lawlessness, for each of
the principles of the ten commandments except the fourth in regard
to the Sabbath is repeated under the system of grace. There are
many passages that speak of this matter, mostly in Romans and Galatians,
but 2 Corinthians 3:11 also points this out. We are not saved by any
merit of our own; and we are not sanctified or live the Christian
life on our own merit.
8) Children of God. As
children of God we again have the riches of grace. This
rich is the result of the new birth. Several terms are used to declare
this relationship.
The words born
again (or anew). This is set forth in John 3:3ff., but also declared
in John 1:12, 13 and 1 Peter 1:23.
The term
regeneration appearing in Titus 3:5 also teaches this new birth.
The word quicken
or "made alive" speaks of this new relationship with God. It
is set forth in Ephesians 2:1 and Colossians 2:13.
The phrase sons of
God is used many times in connection with believers in Christ.
1 John 3:2 is a good example of its use. This is not just
a title, but a designation as the result of the new birth.
Finally, there is
the phrase new creature (or "new creation") set forth in 2
Corinthians 5:17 is the result of being in Christ.
9) Adoption. Another of
the riches of grace is adoption. This term appears in Ephesians
1:4, 5 and does not correspond to our modern idea of adoption, but
rather it is the placing of a child of the family in a position
of the adult son. A babe in Christ (Cf. 1 Corinthians 3:1) is
an adult son positionally, but he is a babe because of carnality.
10) Acceptable to God. Being
"acceptable to God by Jesus Christ" (1 Peter 2:5) is another of the
riches of grace. This is the result of being IN CHRIST. Thus,
we are made righteous (Cf. 2 Corinthians 5:21 and others); we are positionally
sanctified as the result of our union with Christ (i.e., being IN HIM--cf.
1 Corinthians 1:30; 6:11 and others); we are perfected forever as set forth
in Hebrews 10:14; we are "made . . . accepted in the beloved"; and we
are made meet to partake of "the inheritance of the saints in
light."
This writer has presented ten of these riches of
grace. There are at least 33 of them and space does not
permit the present of them all. Ephesians 1:3 is the grand finale
that speaks of our being blessed "with all spiritual blessings
in heavenly places in Christ." So great is our salvation that we often
fail to live in the light of it and live lives of spiritual poverty.
The importance of these riches involves our walk and our secure
position in the Lord. All of these riches are bestowed upon a
person by the Father immediately upon receiving Jesus Christ as Savior
and Lord.
This writer has tried to present (although very limited)
the matter of Divine election and the work of the Triune God
in salvation. Too often we limit our salvation to what Jesus Christ
did on the cross for us (and that is important), but both the Father and
the Holy Spirit have played important roles in our salvation; and this makes
our salvation more sure. In the next section
SALVATION, PART 3, the security of the believer
will be discussed as well consummating matters, and some summary
matters.