This is the seventh in a series of excerpts from the new MBC resource, “What Every Christian Should Know About Salvation,” available at mobaptist.org/apologetics.
In justification, God declares us righteous. In sanctification and glorification, which we explore in future columns, He makes us so. These interlocking works of God ensure that followers of Jesus are fully conformed to the image of Christ.
The Greek noun dikaiosis, or justification, describes the act of God declaring sinners righteous on the basis of the finished work of Christ. Believing sinners are acquitted – freed of all guilt – as their sins are transferred to the account of Christ and exchanged for Christ’s righteousness.
Theologians often refer to justification as forensic, which means “having to do with legal proceedings.” This legal declaration does not change our internal character. A judge does not make defendants guilty or innocent; he simply declares them to be one or the other.
Regeneration, indwelling, and sanctification are ways God works salvation inus, making us spiritually alive, taking up permanent residence in our spirits, and conforming us to the image of Christ. But justification occurs outsideof us. Put another way, the location of justification is heaven, where God declares believing sinners in right standing before Him.
This is the sixth in a series of excerpts from the new MBC resource, “What Every Christian Should Know About Salvation,” available at mobaptist.org/apologetics.
Regeneration is the work of the Holy Spirit that brings a sinner from spiritual death into spiritual life. While Christians may disagree about such issues as the relationship between regeneration and baptism, or whether regeneration precedes faith, it is biblically faithful for a follower of Jesus to say, “I am regenerated.”
While the Greek noun palingenesia appears only twice in the New Testament (Matt. 19:28; Titus 3:5), the concept of regeneration, or new birth, is a consistent theme of Jesus and the New Testament writers. Jesus makes it clear that people must be “born again,” or “born of the Spirit,” if they are to see the kingdom of heaven (John 3:3, 5).
The work of the Holy Spirit, making an individual a “new creation” (2 Cor. 5:17; Gal. 6:15), prepares that person for the future work of Christ as He creates “new heavens and a new earth” (2 Pet. 3:13). All those the Spirit regenerates are assured a place with Christ when He refurbishes the cosmos, purging it completely of sin and its stain.
Regeneration is necessary because the Bible describes unbelievers as the walking dead. Not only are they spiritually dead (Eph. 2:1), but they are depicted as natural / without the Spirit (1 Cor. 2:14); blinded in their minds (2 Cor. 4:4); bound by Satan (2 Tim. 2:26); alienated from God (Eph. 4:17-18); enemies of the Lord (Rom. 5:6-11; Col. 1:21-22); condemned in their unbelief (John 3:18); and in spiritual darkness (Acts 26:18; Eph. 5:8; Col. 1:13; 1 Pet. 2:9).
Regeneration is a one-time, non-repeatable act by which the Holy Spirit enters the dead human spirit of a sinner and makes him or her spiritually alive. Regeneration also is permanent. That is, a person whom God foreknows, predestines, calls, justifies, and glorifies cannot lose the gift of regeneration without losing all of the associated links in God’s golden chain of redemption.
This is the fifth in a series of excerpts from the new MBC resource, “What Every Christian Should Know About Salvation,” available at mobaptist.org/apologetics.
While there is a general call to everyone to trust in Christ through the proclamation of the gospel, God also extends an effectual call to those He foreknew, elected, and predestined. For every child of God, there is a time when the Holy Spirit draws him or her personally to faith in Christ, resulting in belief and repentance that lead to everlasting life.
The words “call,” “called,” and “calling” in Scripture are derived from several Hebrew and Greek words and are applied in various ways. Generally speaking, these words mean “to call, summon, invite, appeal, or proclaim.”
Concerning God’s call to salvation, William Mounce writes, “When God calls, it is a call that roots in predestination and ends in glorification (Rom. 8:29-30). God calls us by his grace. But his calling is not only to salvation; it is also to a life of serving him and our fellow believers.”
This call is expressed in two ways in the New Testament: A general call to everyone through creation, conscience, the canon of Scripture, and the gospel of Christ; and an effectual call to those God foreknew, elected, and predestined, resulting in belief and repentance that lead to everlasting life. God chooses His people unconditionally, yet eternal life is conditioned on faith in Christ.
This is not a mechanistic process by which God fatalistically picks some for eternal life and, with equal passion, morbidly chooses others for outer darkness. Rather, it is a mysterious working of the triune God as the Father, Son, and Holy Spirit call upon all people to repent, while enabling those who receive the call to enter God’s kingdom.
This is the fourth in a series of excerpts from the new MBC resource, “What Every Christian Should Know About Salvation,” available at mobaptist.org/apologetics.
The Bible refers to some people as “predestined.” What does that mean? How does predestination fit into God’s work of redemption? And if the Bible presents a fatalistic view of predestination, is there any room for human freedom?
As we search the Scriptures for answers, it’s good to remember that, for followers of Jesus, it is biblically faithful to say, “I am predestined.”
Predestination is God’s plan from eternity past to complete the work of redemption in every saint, fully conforming us to the image of His Son.
The Greek word proorizo and its variations, found six times in the New Testament, carry the meaning of “predestine,” “limit or mark out beforehand,” “design definitely beforehand,” or “ordain ahead of time.” Proorizo comes from two Greek words: pro, which means “before” or “ahead of,” and horizo, which means “to appoint, decide, or determine.”
This is the third in a series of excerpts from the new MBC resource, “What Every Christian Should Know About Salvation,” available at mobaptist.org/apologetics.
Every Christian should readily acknowledge that the Bible teaches divine election. Disagreements arise with respect to how this doctrine is biblically defined, and how it’s applied.
In any case, if you are a follower of Jesus, it is biblically faithful to say, “I am elected.”
The word “election” in Scripture is derived from the Greek eklegomai, which means “to choose something for oneself.” The Bible also uses words such as “choose,” “predestine,” “foreordain,” and “call” to indicate that God has entered into a special relationship with certain individuals and groups through whom He has decided to fulfill His purposes.