Yes Single

[158] Saving Faith: A Trusting Response

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. More specifically, we are discussing the ordo salutis, or order of salvation and we are in the midst of discussing conversion, which is repentance and faith. Dr. Spencer, in our session last week we emphasized the fact that true, saving faith has content. The object of saving faith is the person and work of Jesus Christ. How would you like to proceed today?

Dr. Spencer: I want to go back to what we were discussing at the end last time. We had noted that we shouldn’t try to give an exact list of doctrines that must be believed in order to be a Christian. We said the real issue was one of trust. And we had mentioned that a child can have true, saving faith with a very limited understanding of doctrine.

Marc Roby: I remember all of that. What point do you want to make from it?

Dr. Spencer: Well, considering the faith of a child is a great way of recognizing why we don’t want to try and give an exact list of necessary doctrines. There are many doctrines of the faith that are very hard for adults to explain in any meaningful way – for example the Trinity and the dual nature of Christ – so we certainly can’t expect a young child to have a solid intellectual understanding of these things. What we do expect is that the child sees his need for a Savior, and that he trusts that Jesus Christ is that Savior, and that he believes what the Bible says, even though he can’t understand it all.

Marc Roby: Of course, no adult understands it all either.

Dr. Spencer: In a way that is precisely my point. We don’t necessarily look for a certain level of knowledge or intellectual understanding, what we look for is a receptive heart to the level of knowledge a person possesses about Christ.

So, for example, what level of knowledge did the thief on the cross have when he was saved?

Marc Roby: Well, I would have to say that no one knows the answer to that.

Dr. Spencer: And I would agree. But it is certainly possible and, in fact, likely, that he knew very little. He may have simply heard that Jesus was the Christ, the promised Messiah, and that he had performed some miracles. We know that at first this thief joined with the other thief in hurling insults at Christ because, for example, we are told in Mark 15:32 that “Those crucified with him also heaped insults on him.” [1] But then something happened to the one thief and he changed his tune completely.

Marc Roby: Yes. He was born again.

Dr. Spencer: That’s exactly what happened. In God’s amazing eternal plan this thief had been chosen from all eternity to be saved. And here on the last day of his miserable life, hanging on a cross in great pain, he was given a new heart and new mind. And because of having been regenerated, he all of a sudden realized from what he had personally witnessed about Christ that the things he had heard were true. We don’t know, but we can imagine that it was when Christ prayed for those who were crucifying him. We read in Luke 23:34 that Jesus said, “Father, forgive them, for they do not know what they are doing.”

Marc Roby: That would certainly be an amazing thing to hear Jesus say.

Dr. Spencer: Yes, it would. But, in any event, independent of exactly how God brought it about, this thief was able to see for the first time that his own sins deserved judgment from God and that his only hope was this Messiah hanging on the cross next to him.

Marc Roby: I can’t imagine what must have been going through his heart and mind. He had to have a lot of questions he would have liked to ask and a lot of things that he didn’t fully understand.

Dr. Spencer: I’m sure he did. And all of us have questions as well, things we don’t understand. But with his new regenerate heart, he did understand that he needed salvation and he trusted in Christ to save him. We read in Luke 23:40-41 that when the other thief continued to insult Christ, this newly born-again thief rebuked him, saying, “Don’t you fear God, since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” And then, in Verse 42 we read his plea for mercy and his confession of faith. He looked at Jesus and said, “Jesus, remember me when you come into your kingdom.” Saying “remember me” was a plea for mercy, and speaking about Christi’s kingdom was a confession that Jesus Christ is, in fact, what the signs placed on his cross by Pilate said, the King of the Jews.

Marc Roby: And this thief had also proven his faith by the good work of rebuking the other thief.

Dr. Spencer: Yes, you’re right about that. God has work for every single one of his chosen people to do. This man didn’t have long, but he did the work he was assigned. And he has been with Christ in bliss for nearly 2,000 years.

Marc Roby: That is a glorious thought.

Dr. Spencer: It certainly is. But it also illustrates why we shouldn’t try to give a precise or exhaustive statement of what doctrines must be believed in order to be saved.

It is equally important, however, that we don’t jump into the other ditch and say that it doesn’t matter what you believe so long as you are sincere, or anything silly like that. This thief trusted in Christ and believed the information he did have. People who reject the gospel when it is presented to them are not born again, even if they call themselves Christians. We can still look for a credible confession of faith as we noted last week.

We are saved by faith alone, but not by just any faith someone might have. It must be faith in the true and living God and his plan of salvation revealed in the Bible.

Marc Roby: Can you give us an example of a faith that does not save?

Dr. Spencer: I can do better than to give an example of faith that doesn’t save. I can give an example of a completely useless faith, or to be more accurate, a so-called faith. In his book Foundations of the Christian Faith, James Boice gives a great example using the famous book by Norman Vincent Peale called The Power of Positive Thinking.[2]

Marc Roby: Well, I’ll have to confess that I’ve never read that book, although I have certainly heard about it many times.

Dr. Spencer: And I have to make the same confession, I’ve never read it either. Nevertheless, Boice points out that Peale ends the book by saying “so believe and live successfully.”[3] In Boice’s analysis of the book, he says the object of faith doesn’t really seem to matter to Peale. Faith itself is seen as some great powerful thing all in itself.

Marc Roby: Now, that is a strange view, but I have to admit I’ve heard a number of things over the years that sound very much like that.

Dr. Spencer: And so have I. And J. Gresham Machen also talked about this view in his book “What is Faith?”. He wrote that “The whole trouble is that faith is being considered merely as a beneficent quality of the soul without respect to the reality or unreality of its object; and the moment faith comes to be considered in that way, in that moment it is destroyed.”[4]

Marc Roby: That’s an interesting statement. What does Machen mean by saying that faith is destroyed?

Dr. Spencer: When Machen says that faith is destroyed when it is thought to be beneficent independent of whether or not its object is real, I think he means that when faith is thought of this way, then real saving faith is not possible.

The young man we spoke about last week, who said he was a Christian even though he didn’t believe in the most basic tenets of the Christian faith, is a good example of a useless or vain faith, a faith that has been destroyed. People with such faith will find out in the most awful way imaginable how useless their faith is when they come face to face with Christ on the day of judgment and hear him say to them, “I never knew you. Away from me, you evildoers!” as we read in Matthew 7:23.

Marc Roby: We could say that such faith is not just useless, it is, quite literally, damning. It sends you to eternal hell.

Dr. Spencer: That is the terrifying truth. Therefore, although we don’t want to come up with a formal statement of the minimal doctrinal knowledge required for true, saving faith, we nonetheless must stand firmly with Jesus and declare that real faith has content. It is the truth that will set us free, not a lie. True faith has an object. And, as we have seen, the object of real saving faith is the person and work of Jesus Christ. If he is not truly who he said he was and if he didn’t do what the Bible says he did, our faith is useless.

Marc Roby: Well, that makes me think of what Paul wrote in 1 Corinthians 15:16-19 in defense of the doctrine of the resurrection. He said there, “For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are to be pitied more than all men.

Dr. Spencer: And indeed we are to be pitied more than all men if Jesus Christ is not our Savior and God’s promises about eternity are not true. As Paul said, such faith is futile, it serves no useful purpose. Believing in a lie is never a good thing, nor is mere wishful thinking. But, praise God, he is truth and his Word is true.

In Hebrews 11:1 we read that “faith is being sure of what we hope for and certain of what we do not see.” And we must ask the question, “What is it that we hope for?” And in the context of this verse the answer is clear; our hope is for the promises of God to be fulfilled. Just a few verses before this we read, in Hebrews 10:36, “You need to persevere so that when you have done the will of God, you will receive what he has promised.”

Marc Roby: And, of course, the preeminent promise of God to his people is eternal life. We read in John 6:40 that Jesus himself said, “my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day.”

Dr. Spencer: And what a glorious promise that is. When Jesus was speaking to Martha just before raising her brother Lazarus from the dead, we read in John 11:25-26 that he said, “I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die.”

Marc Roby: Those are difficult statements for people to understand.

Dr. Spencer: Well, they are impossible to understand if you have a materialist worldview. In fact, if you think this material universe is all that exists, the statements are completely nonsensical; how can you possibly live even though you die? How can you never die? These things are impossible in a purely materialist universe. You need a proper biblical worldview to understand them.

Unless Christ comes again first, we will all die someday. But death is not a cessation of existence, it is separation as we discussed in Session 104. When we physically die, our spirits will be separated from our bodies. But that is a temporary state. The Bible clearly teaches that at the end of history every person will be united again with his or her physical body, although the body will be different. It will be suited to our eternal state, whether that is heaven or hell.

Marc Roby: And we will all spend eternity in one of those two places.

Dr. Spencer: That is the truth as presented to us in the Bible. So, when Jesus said that “He who believes in me will live, even though he dies”, he simply meant that if we have saving faith in Christ, then when we die physically, our spirits will immediately go into the presence of God and we will then spend eternity with him. First in our spirits and then, later, in our resurrection bodies. And that is true life. That is eternal life. So, what Jesus said is completely true, we will live – in the fullest sense of that word – even though we die in the sense of having our spirit separated from this physical body.

Marc Roby: I can’t think of a more wonderful promise than that.

Dr. Spencer: Neither can I. But we must notice that the promise is conditional. Jesus said “He who believes in me will live, even though he dies”. When those who do not believe in Jesus Christ die, their spirits immediately go to hell. Then, when their bodies are united to their spirits at the end of the age, they will spend all of eternity in hell, in torment.

Marc Roby: And I can’t think of a more terrifying threat than that.

Dr. Spencer: Nor can I. But God’s threats are just as sure as his promises. And notice that the difference between the two groups of people, those headed for hell and those headed for heaven, is faith in Jesus Christ.

Marc Roby: OK. We have said that true saving faith has content, and I think it would be good for me to summarize the content we have gone over so far. First, we must know the bad news that we are headed for hell and can’t save ourselves. Second, we must understand that Jesus Christ came and died to pay for my sins. And third we must understand that God has promised us eternal life in Christ.

Dr. Spencer: That’s all true, although we need to again be clear to point out that even a child’s understanding of these things can be sufficient for salvation. Adults have a difficult enough time thinking about eternity, but for children that concept is completely beyond them. Nevertheless, they can understand very early on that they have done things wrong and deserve punishment, but that Jesus loves them and allowed himself to be punished in their place. They can also understand, to some degree at least, that there is a reward awaiting all those who faithfully serve Christ and punishment for those who reject him.

Marc Roby: All right. We understand that a child can be saved without an adult-level understanding. We have also seen that the thief was saved with minimal understanding, but what does that tell us about what a typical adult must believe in order to be saved?

Dr. Spencer: Well, I think the reason it is important to realize that a child’s understanding can be sufficient for salvation is that it helps us focus on the main element, which is trust. A child knows his father and mother for example. That doesn’t mean he knows all about them and what they have done, or are capable of doing, it means he knows them as people who love him and take care of him. And saving knowledge of Jesus Christ is similar. Berkhof wrote that “All true saving faith must contain at least a minimum of knowledge, not so much of the divine revelation in general as of the Mediator and His gracious operations.”[5]

Marc Roby: Perhaps we could say that it isn’t that we have to possess some minimum level of knowledge about Christ, but we must know him personally as our Savior and Lord.

Dr. Spencer: I think that’s a good way of putting it. An adult will, of course, have a greater understanding, but the underlying issue is the same; do you know Jesus? Do you see that you have a problem? Do you see that Jesus is able and willing to solve your problem? In other words, do you trust in Jesus Christ himself? And do you believe whatever level of revelation you have been given about this Christ, in other words, do you trust the Word of God to be true.

Marc Roby: Well, we have established that saving faith has content, in other words, information. But the important issue is not so much the extent of our knowledge, but rather it is our response to the knowledge we possess. If we respond by believing God’s Word and trusting in Christ, we will be saved.

Dr. Spencer: I think that’s a reasonable summary.

Marc Roby: And it is also a reasonable place to end for today, so let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We will do our best to respond.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] J. Boice, Foundations of the Christian Faith, Revised in One Volume, InterVarsity Press, 1986, pp 409-410

[3] Ibid

[4] Machen, What is Faith?, The MacMillan Comp., 1925, pg. 174

[5] L. Berkhof, Systematic Theology, Wm. B. Eerdmans Pub. Co., 1938, pg. 504

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Yes Single

[155] The Protestant Reformation

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. More specifically, we are discussing the ordo salutis, or order of salvation and we are in the midst of discussing conversion, or repentance and faith. In our session last week we discussed the fact that true saving faith is what John Murray calls a penitent faith. Dr. Spencer, how would you like to proceed today?

Dr. Spencer: I want to continue to examine how important it is to have a right understanding of what the Bible means when it says we are saved by faith. We saw last time that one common heresy today is to define faith down to nothing more than a decision to follow Jesus, and that decision doesn’t even require a person to repent of his or her sin or to produce any fruit in keeping with repentance. It is, in fact, choosing Christ and the world at the same time.

Marc Roby: And yet, we read in Matthew 6:24 that Jesus himself said, “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.”[1]

Dr. Spencer: That’s true. And money in that verse is, of course, just one example of a master, we must not value anything in this world more than Jesus. The apostle John wrote, in 1 John 2:15, “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him.” And we read in Matthew 10:37-38 that Jesus said, “Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me.”

Marc Roby: That is extremely challenging, we are not to love anyone or anything more than Christ, not even our own life.

Dr. Spencer: It is very challenging, and it makes it clear that when the Bible speaks about believing in Jesus Christ, it is a very serious matter. It necessarily includes giving up all hope in ourselves or anything in the world. Christ alone is able to save us. Everything else is worthless in comparison.

But the nature of true saving faith doesn’t just separate people and churches within the protestant world, it was also the cause of the greatest split ever seen in the church; the protestant reformation.

Marc Roby: Unfortunately, not all professing Christians are even aware of the reformation anymore, so it might be a good idea to just say that prior to the reformation in the 16th century, there was only one Christian church in western Europe, and that was the Roman Catholic church. The reformers, people like Martin Luther and John Calvin, were people who split away from the Roman Catholic church because it had fallen into serious doctrinal error and refused to change.

Dr. Spencer: That’s true. And then, unfortunately, the reformers themselves had a number of smaller splits over less important matters and the net result is the proliferation of denominations that we have today: Lutherans, Baptists, Presbyterians and many, many more.

Marc Roby: While the reformation was a complicated and lengthy historical event, it is often thought of us beginning when Martin Luther posted his 95 theses on the door of the Castle Church in Wittenberg, Germany, on October 31, 1517.

Dr. Spencer: That’s true, although the seeds of the reformation had been planted in England by John Wycliffe and in the Kingdom of Bohemia, in what is now part of the Czech Republic, by Jan Hus about 150 years earlier. It’s also important to know that the reformation was really a return to biblical Christianity. No new revelation from God was involved in the reformation, it was, rather, a return to the Bible.

Marc Roby: And, as many people know, the main topic of the 95 theses was the Roman Catholic church’s practice of selling indulgences, which are declarations by the Pope that supposedly release people from some or all of the time they would have to spend in purgatory.

Dr. Spencer: That’s also true. Before we go on, I think we have to give some background here for our listeners to be able to understand the issues.

The Roman Catholic church taught then, and still teaches, that when people die they can go to one of three places; heaven, purgatory, or hell.[2] They teach that when a person comes to faith and his sins are forgiven, which is called being in a state of grace, that does not mean that all of the consequences for those sins are removed. A forgiven person will ultimately go to heaven and spend eternity in bliss, but there are still temporal consequences for sins.[3] And if a person dies while not yet having undergone all of the temporal punishment due to him for his sin, he goes to purgatory to finish paying that penalty.

Marc Roby: Now, we should say that we certainly agree that there are temporal consequences for our sin. In Leviticus 26:40-42 God told his people through Moses, “But if they will confess their sins and the sins of their fathers—their treachery against me and their hostility toward me, which made me hostile toward them so that I sent them into the land of their enemies—then when their uncircumcised hearts are humbled and they pay for their sin, I will remember my covenant with Jacob and my covenant with Isaac and my covenant with Abraham, and I will remember the land.”

Dr. Spencer: That is a sobering passage, which should cause us all to be more careful in how we live. But we must also be careful to make clear that when God referred to people paying for their sin, he was not speaking about atonement. The Bible is clear that no one outside of Christ can atone for his own sins or the sins of others. Instead, this is speaking about temporal discipline.

So, we agree with the Roman Catholic church in part, although we would say that the Bible teaches that when a believer dies, all such temporal discipline is over. Whereas, the Roman Catholic church teaches that when you die you may still have left over temporal punishment to go through. And, if that is the case, you don’t go directly to heaven, you go to purgatory as I said earlier. Only when you have finished with your temporal punishment are you released from purgatory and admitted to heaven.

Marc Roby: It is important to note that the Bible never once mentions or even implies the existence of purgatory, or anything like it.

Dr. Spencer: That’s true. The doctrine of purgatory is unbiblical, but the background is important to understand the real issues of the reformation.

Marc Roby: OK, so an indulgence then was something that would release an individual from a certain amount of time in purgatory.

Dr. Spencer: That’s right. And the church still issues indulgences today, although Pope Pius V abolished the sale of indulgences in 1567.[4] But we’ve said enough about indulgences for the time being. Luther’s 95 theses were mostly about them on the surface, but indulgences were really a symptom, not the true problem. At the time Luther posted his theses, he was hoping to reform the church from within, not split it up, and he even assumed in the theses that the Pope would not approve if he knew how indulgences were being described by those who sold them.

Marc Roby: Which turned out not to be entirely true of course.

Dr. Spencer: Yes, his assumption was definitely not entirely true. The papacy at the time of Luther was exceedingly corrupt and needed the money for the rebuilding of St. Peter’s Basilica. The protestant reformation is a fascinating and useful topic to study, and we may take a look at it in detail at some future time. But for right now I want to stay focused on the importance of having a right understanding of what constitutes true, saving faith as presented in the Bible.

Marc Roby: OK. You said that indulgences were only a symptom, what was the real problem?

Dr. Spencer: Well, it was related to the indulgences because of the way they were being marketed, for lack of a better term.

Marc Roby: Given much of what went on, I think that is a perfectly appropriate term.

Dr. Spencer: Well, you’re right about that, it just sounds bad. In any event, indulgences were sold as a way for people to escape punishment, without requiring true repentance or change.

Marc Roby: Which sounds much like the modern view of faith without repentance or change.

Dr. Spencer: It was similar in practice, yes. But, to be fair, the official position of the Roman Catholic church, then as now, required repentance. A little more background is probably needed to understand the picture. In the Roman Catholic church, a person is saved by baptism and the other sacraments of the church[5]. One of these was, and is, the sacrament of penance[6]. According to the Roman Catholic church, there are two kinds of sins; venial and grave, or mortal.

Marc Roby: Which is, I hasten to point out, a distinction not made in the Bible. In James 2:10 we read, “For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.”

Dr. Spencer: Yes, that is an important point. We are not suggesting, of course, that the physical act of adultery isn’t worse than having a lustful thought, or that murder isn’t worse than being improperly angry with someone, but nevertheless, there are no sins that are so small that God simply winks and ignores our committing them. Every violation of God’s law, no matter how small, is a demonstration of the fact that we are, at our core, rebellious sinners.

But, getting back to the idea of venial and mortal sins, venial sins do not destroy the grace received at baptism, but mortal sins do.[7] When a person commits a venial sin, he is still in a state of grace, although he still needs to repent of the sin. But, if a true Christian commits a mortal sin and then dies without having repented of it, the Roman Catholic doctrine says that he goes to hell. In other words, according the Roman Catholic church, true faith can be lost.

Marc Roby: Now, if that were true, Peter’s exhortation in 2 Peter 1:10 to make our calling and election sure would be very strange indeed. How could we ever be sure of our election if the possibility still existed for us to fall away from salvation by some future sin?

Dr. Spencer: Well, the answer, of course, is that we couldn’t be sure. The reformed doctrine of the perseverance of the saints, which we spoke about in Session 131, is the proper biblical view. But returning to the topic of sin, according to the Roman Catholic church, when someone has committed a mortal sin, he must avail himself of the sacrament of penance to be restored to the state of grace. And even after being restored to the state of grace there is temporal punishment for sin, which the penitent must go through either in this life or in purgatory. Now, there is also temporal punishment for venial sins. The Roman Catholic sacrament of penance at the time of the reformation and still today has three components: contrition, confession, and satisfaction.[8]

Marc Roby: So in order to have his temporal punishment reduced, a man must be truly contrite – in other words, he must truly feel sorry for having sinned, he must confess his sins, and he must perform some work of satisfaction.

Dr. Spencer: Yes, that’s correct. And the Roman Catholic catechism carefully defines true contrition. It says, that contrition consists in “sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again”.[9]

Marc Roby: That sounds very much like the way we have defined true, biblical repentance.

Dr. Spencer: It does sound a lot like it. We made the point last time that true, saving faith is always a penitent faith. So you can see that this issue of selling indulgences is connected with the nature of true faith; basically, it is a symptom of the fact that the Roman Catholic church teaches that a person is saved by the sacraments, through the action of the church and the works of the sinner, rather than through a vital, penitent, personal faith in Jesus Christ alone.

But, getting back to the sacrament of penance, the second component, confession, is clear enough, although we would again disagree with the Roman Catholic church by saying that there is no biblical requirement for a person to confess his sins to a priest. The third element, satisfaction, can take many forms, for example, saying certain prayers, or giving to the poor …

Marc Roby: Or, at the time of the reformation, purchasing an indulgence.

Dr. Spencer: Very true. An indulgence was one possible work of satisfaction. Although, as I noted earlier, the church outlawed the sale of indulgences in 1567. But we have now gotten to the real issue. The way indulgences were being sold, there was no requirement for personal repentance.

And further, even if the indulgences had been marketed in accordance with the church’s doctrines, so that the person was instructed that there must be real contrition, the person’s faith was not, in and of itself, sufficient for salvation. He needed to do works of satisfaction and the church needed to accept his works and pronounce absolution.[10]

Marc Roby: Which simply means that the church declares that he has been forgiven.

Dr. Spencer: Exactly. So there are works required now in addition to faith. And the church must be involved to mediate this whole process.

Marc Roby: Even though Paul tells us in 1 Timothy 2:5 that “there is one God and one mediator between God and men, the man Christ Jesus”.

Dr. Spencer: And in spite of the fact that we read in Romans 10:9 “That if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.” There is no mention of works of satisfaction being a condition upon which our salvation depends. And there is no need for a separate priesthood either. Peter wrote in 1 Peter 2:5 that Christians, “like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.”

Marc Roby: Even though we repudiate the need for a special priesthood to mediate for us, we would certainly agree that a person who has been saved will have good works.

Dr. Spencer: Yes, we do agree with that. But those good works are the result of the fact that the person has been born again and is a new creation. They serve as proof that the conversion is real, but they are never seen as a condition which must be met in order for the person to be saved. There is all the difference in the world between these two positions.

We must be born again, not by being baptized or doing anything else that we or any priest can do, but by the sovereign, effectual work of Almighty God. If we have been born again, we are new creations and we will respond in repentance and faith. That faith unites us to Jesus Christ and, as a result of that union, our sins are put into his account and are seen as having been paid for by Christ on the cross. Simultaneously, his righteousness is put into our account and we are seen as perfectly righteous in God’s sight.

Marc Roby: And that is the glorious double transaction we have spoken of a number of times.

Dr. Spencer: Yes, it is. So the core of biblical Christianity is that we are saved by grace alone, through faith alone, in Christ alone as the reformers declared. But in order to be sure that we are not deceived, that faith must conform to the biblical standard. It must be a true, penitent faith in the real, fully divine and fully human Jesus Christ presented to us in the Bible.

Marc Roby: Well, I think we are out of time for today, so we’ll have to continue this conversation next time. But before we sign off, let me remind our listeners that they can email their questions and comments to info@whatdo

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] Catholic Church, Catechism of the Catholic Church, Part One, Section Two, Chapter Three, Article 12, Paragraph 1021 (e.g., see http://www.vatican.va/archive/ENG0015/__P2K.HTM)

[3] Ibid, Part Two, Section Two, Chapter One, Article 1, Paragraph 1264

[4] Encyclopedia Britannica, (see https://www.britannica.com/topic/indulgence)

[5] Catholic Church, op. cit., Part Two, Section Two, Chapter One, Article 1, Paragraph 1215 tells us that baptism “signifies and actually brings about the birth of water and the Spirit without which no one ‘can enter the kingdom of God.’” The quote they give is from John 3:5 where Jesus is telling Nicodemus about new birth, or regeneration. Therefore, they are saying that baptism “actually brings about” regeneration. This unbiblical doctrine is often referred to as baptismal regeneration.

[6] Also called the sacrament of conversion, or repentance, or forgiveness, or reconciliation; see Ibid, Part Two, Section Two, Chapter Two, Article 4, Paragraphs 1423 and 1424

[7] Ibid, Paragraph 1446 says that those who commit grave sin “have thus lost their baptismal grace”.

[8] Ibid, Paragraph 1448

[9] Ibid, Paragraph 1471

[10] Ibid, Paragraph 1424

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Yes Single

[154] Penitent Faith

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. More specifically, we are discussing the ordo salutis, or order of salvation. We are in the midst of discussing conversion, or repentance and faith. We have finished discussing repentance and have noted that true repentance and faith always occur together, they are two sides of the same coin. Therefore, we are ready to move on to discuss faith. So, Dr. Spencer, how would you like to begin?

Dr. Spencer: By noting that faith is absolutely central to Christianity. Christianity is not a social club or a self-help program. The focus of biblical Christianity is the salvation of sinners. In other words, it is God’s plan for how hell-bound rebels can be turned into heaven-bound children of God. In Ephesians 2:8 the apostle Paul wrote, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God”.[1]

Marc Roby: That is a very well-known verse and the most amazing gift anyone could ever imagine.

Dr. Spencer: And the verse is well known for good reason. It is extremely important. First of all, it establishes that faith is the instrumental cause of our salvation; we are saved through faith. And, secondly, it establishes that we are saved by grace. In other words, it is not something we have earned. We don’t deserve it. As Paul says, it is the gift of God.

Marc Roby: Now, what do you mean when you say that faith is the instrumental cause of our salvation?

Dr. Spencer: The idea of delineating the different causes of an event goes back to Aristotle. He spoke about four causes; the material, formal, final and efficient causes of an event.[2] If we think about some statue, maybe the Lincoln memorial for example, the material cause of the statue is the stone from which it is made. The formal cause is the plan the artist followed – in this case the likeness of President Lincoln. The final cause is the ultimate purpose for which the statue is made, in this example the purpose is to honor and remember President Lincoln. And the efficient cause is the artist himself, he is the one who turned the stone into the statue according to the plan. Now Thomas Aquinas also spoke about the instrumental cause, which in the case of our statue would be the chisels and other tools used by the artist to shape the stone.[3]

But getting back to faith, it is a tool, if you will, for accomplishing a purpose.

Marc Roby: And that purpose is the salvation of sinners as you noted earlier.

Dr. Spencer: Exactly. Man has a very serious fundamental problem. We are sinners, deserving of damnation, and there is absolutely nothing we can ever do in our own strength to pay for our sins and earn salvation. If we had to solve this problem on our own, it would be hopeless. We will all stand before the sovereign God in judgment someday, and he knows our every thought, word and deed. He is absolutely just and perfect and he knows all of the countless ways in which each one of us has violated his holy law. If we are judged on our own merits, we will all spend eternity in hell.

Marc Roby: But, praise God, he sovereignly chose to save a people for himself. And, as you read earlier from Ephesians 2:8, salvation is a gift given to his people by grace, through faith. Which then begs the question, what does it mean to be saved through faith? How is it the instrumental cause?

Dr. Spencer: Well, the beginning of the biblical answer is given to us in John 3:16; “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” God’s love is the ultimate cause, and he has determined that this salvation comes through faith in his eternal Son, Jesus Christ, the unique God-man.

Marc Roby: OK. That speaks about those who believe in Christ being saved, and about God’s love being the original motivation, but it doesn’t really explain how faith is the instrument. What is it that faith accomplishes?

Dr. Spencer: Faith unites us to Jesus Christ. God’s plan of salvation in a nutshell is this: Jesus Christ is the second person of the holy Trinity become man. It was man who sinned and stands guilty before God, so in God’s plan of redemption it had to be man who paid the penalty. But no mere man is capable of paying our penalty, so God became man in Jesus Christ. Christ then lived a perfect, sinless life of obedience, completely fulfilling God’s law, and then willfully gave himself as an atoning sacrifice on the cross to pay for the sins of his people.

Marc Roby: No matter how often you hear or read about God’s plan of redemption it never ceases to be amazing. The love of God is simply beyond our ability to fully comprehend or even describe.

Dr. Spencer: Yes, it is. But to finish the basic plan of salvation, Christ paid the penalty for his people, but each individual person needs to be united to Christ in order for his payment to be placed into their account. It is faith that unites us to Christ. We are all born sinners and are represented by our first father, Adam. As we discussed in Session 106, when Adam sinned, it was as a representative for all of his posterity. So long as he remains our representative, we are damned.

But Jesus Christ is called the second Adam[4]. If we place our faith in him, he becomes our representative. Paul wrote about this in Romans 5:16-17 where we read, “The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification. For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ.”

Marc Roby: We see that word gift again. Only this time, the Scripture says that we are given a gift of righteousness.

Dr. Spencer: Because that is what we need in order to be saved! We are guilty sinners. We need our sins to be paid for, but that alone won’t save us. We need to be righteous in order to come into God’s presence. And, as I have said, we can’t do righteous works to earn this for ourselves. Paul wrote in Romans 3:20-21, that “no one will be declared righteous in [God’s] sight by observing the law; rather, through the law we become conscious of sin. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.”

Marc Roby: And when Paul refers to “the Law and the Prophets”, he means the Old Testament, which were the only Scriptures available to the earliest Christians.

Dr. Spencer: He does mean the Old Testament, yes. No one is able to perfectly keep the law, and so, as Paul says, by looking at our behavior in light of God’s law we become conscious of our sin. But the Old Testament also tells us about God’s promised Messiah, who is Jesus Christ. The righteousness from God that Paul refers to is the righteousness of Jesus Christ, the only person to ever perfectly keep the law. And Paul then goes on, in Verses 22-24, to say, “This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus.”

This is glorious! We obtain the righteousness from God through faith. In other words, by believing in the one whom God has sent as a propitiation for our sins, we are united to him by that faith. We are no longer counted as in Adam, but we are now in Christ. There are no exceptions; we are all sinners and the only possible way to be justified is to be justified freely by God’s grace, through the redemption that came by Jesus Christ.

Marc Roby: We again see that it is by God’s grace, just as we read in Ephesian 2:8, and we see that it is free, which is the same as saying it is a gift. But we also see a new term here; Paul says that we are “justified” through the redemption that came by Jesus Christ.

Dr. Spencer: And we will talk about justification in more detail in a later podcast, but we have given a brief definition before. In Session 152 we said that justification “is a legal declaration wherein God declares a sinner to be righteous in his sight”. As I said, we need righteousness to be saved, which means both that our past sins must somehow be blotted out and that we actually come to possess a positive righteousness that comes from perfect obedience. This is what Christ did to redeem us. He took our sins upon himself, paid the penalty for us, and then gave us his perfect righteousness in return.

Marc Roby: That is glorious exchange. Praise God! We have noted before that it is called the double transaction, or double imputation.

Dr. Spencer: Yes, praise God indeed. We’ve quoted 2 Corinthians 5:21 a number of times because it is the very best single verse in the Bible to show this double transaction. It says, “God made him”, which is speaking about Jesus Christ, “who had no sin to be sin for us, so that in him we might become the righteousness of God.” When it says that we might become the righteousness of God “in him” it means in union with him. In other words, by having him as our representative before God, rather than Adam.

Marc Roby: And that union is the result of our placing our faith in the person and redeeming work of Christ.

Dr. Spencer: Exactly. And that is why faith is so important. Without it, no one will ever be saved. But we must be careful to have a biblical definition of faith. The meaning of faith is the issue that divided the church at the time of the reformation and it still divides the church today. Not just protestants from Roman Catholics, but true protestant churches from false ones also. There are many churches today who call themselves protestant, or evangelical, or New Testament, or whatever, who either deny this doctrine by not believing in the true, historical, substitutionary physical death and resurrection of the God-man Jesus Christ, or by perverting the meaning of true faith.

Marc Roby: For example, by saying that faith does not include repentance as we have already discussed.

Dr. Spencer: Yes, that is, perhaps, the most common way of perverting the biblical gospel today. True, saving faith necessarily implies that you accept God’s just judgment that you are a sinner deserving eternal wrath and that you can do nothing to save yourself. Therefore, you repent of all your sins, turn away from them, and in simple faith accept God’s gracious offer of salvation as a gift. No one is able to do this unless he is born again first. This is true, penitent faith. It is well expressed in the glorious old hymn Rock of Ages.

Marc Roby: Yes, let me read the second and third verses of that hymn. We read, “Not the labors of my hands can fulfil thy law’s demands; could my zeal no respite know, could my tears for ever flow, all for sin could not atone; thou must save, and thou alone. 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, Savior, or I die.”[5]

Dr. Spencer: That is beautiful, and completely biblical. Nothing I can ever do is able to atone for my sin. Only Christ can do that. Therefore, I repent of all my works, which are all tainted by sin, and I cling by faith to Jesus Christ, the Fountain who is able to wash me of my sins and clothe me in his righteousness. This why John Murray speaks about true saving faith as a “penitent faith” and true godly repentance as a “believing repentance”.[6]

Marc Roby: I like those expressions; they are simple, but accurate, and they express the very important point on which we have also spent quite a bit of time.

Dr. Spencer: I agree completely. And Murray expounded on this idea when he wrote, “Repentance reminds us that if the faith we profess is a faith that allows us to walk in the ways of this present evil world, in the lust of the flesh, the lust of the eyes, and the pride of life, in the fellowship of the works of darkness, then our faith is but mockery and deception. True faith is suffused with penitence. And just as faith is not only a momentary act but an abiding attitude of trust and confidence directed to the Saviour, so repentance results in constant contrition. The broken spirit and the contrite heart are abiding marks of the believing soul.”[7]

Marc Roby: That is very good. And speaking about a broken spirit and a contrite heart does not describe much of what passes for Christianity today.

Dr. Spencer: Which is why it is so important to have a biblical understanding of the word faith. We are saved by faith alone. That is a true, biblical statement. But, as Murray said, if our faith allows us to walk “in the fellowship of the works of darkness”, it is a “mockery and deception”. Such faith is not biblical, saving faith. It will lead us straight to hell. And when he speaks of the works of darkness, that kind of language is laughed at in most modern churches, but it is very descriptive. Darkness is the absence of light. And God’s Word “is a lamp to my feet and a light for my path” we are told in Psalm 119:105.

Marc Roby: Certainly when you judge things by God’s Word, our society is filled with moral darkness; sexual immorality, drunkenness, drugs, covetousness, selfishness and disregard for God’s Word and his ways are rampant.

Dr. Spencer: They certainly are. And is rare to visit a modern church and find any real reverence for God. You often feel more like you’ve walked into a coffee shop where everyone is simply gathering to have a cup of coffee, maybe a donut, and a pleasant conversation with a friend.

Marc Roby: With a little bit of uplifting music and a couple of good stories thrown in for good measure.

Dr. Spencer: Unfortunately, that’s true. But that is not real worship. God has some very harsh words for what people sometimes think of as worship. In Amos 5:21-24 God told his people, “I hate, I despise your religious feasts; I cannot stand your assemblies. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps. But let justice roll on like a river, righteousness like a never-failing stream!” And the righteousness God speaks of here must, of course, be according to his Word, not our fancies.

Marc Roby: That is a severe warning. And you can see how the definition of faith is very important. A truly penitent faith, as Murray called it, will approach God with reverence and awe, you could say, biblically, with fear and trembling.

Dr. Spencer: In fact, Paul wrote in Philippians 2:12 that we are to “work out [our] salvation with fear and trembling”. And that is completely consistent with Paul also telling us in Romans 8:15 that “you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, ‘Abba, Father.’” “Abba” is an Aramaic word that could perhaps be rendered “daddy”. It is an intimate term. But this is not inconsistent with a reverential fear and trembling. We need to have a penitent faith, not a presumptuous faith. Faith is not simply a human decision to “accept” Jesus. As we’ve said, true saving faith is impossible unless a person is born again.

Marc Roby: The stakes are certainly very high. I’m sure the people who came to Christ on the day of judgement crying “Lord, Lord” in Matthew 7:21 would have said that they had faith in Christ.

Dr. Spencer: I’m quite sure they would have said that. But they were not born again and we read Christ’s terrifying answer in Matthew 7:23, “I never knew you. Away from me, you evildoers!”

Marc Roby: Now, that makes if very clear how important it is to have a proper, biblical, penitent faith. And I look forward to hearing more about real, saving faith, but it will have to wait for next time. I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org and we’ll do our best to answer you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] The Great Ideas, A Syntopicon of Great Books of the Western World, Vol. II, Encyclopaedia Britannica, Inc., 1952, pg.156

[3] Ibid, pg. 159

[4] See 1 Corinthians 15:45-47 and Romans 5:12-21

[5] Trinity Hymnal, Revised Edition, Great Commission Publications, 1990, #499

[6] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 113

[7] Ibid, pg. 116

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[153] Conversion

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. More specifically, we are discussing the ordo salutis, or the order of salvation. Dr. Spencer, last week we were discussing repentance and we ended by noting that real repentance is not just being sorry for the consequences of our sin, it is being grieved for having offended God. And real repentance always produces a changed life.

Dr. Spencer: Yes, that is a necessary result because true repentance involves seeing how awful our sin is. In other words, we hate it. And if you hate something, you can’t help but turn away from it. That is why when Paul told King Agrippa about his conversion, we read in Acts 26:19-20 that he said, “So then, King Agrippa, I was not disobedient to the vision from heaven. First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds.”[1]

Marc Roby: And the deeds he is referring to here are clearly those of forsaking sin and walking in obedience.

Dr. Spencer: Yes, they are. Forsaking our sin and walking in holiness are not necessary for us to be justified. We are saved by faith alone. But true faith is always accompanied by repentance, and as Paul said, the deeds prove that the repentance was real, and therefore they also prove that the faith is real. As we read in James 2:26, “faith without deeds is dead.” And a dead faith won’t save anyone. As I said near the end of our session last week, true repentance and faith are inextricably linked, you cannot have one without the other.

Marc Roby: And I said I was looking forward to your making the complete biblical case to support that contention. So now, here’s your opportunity!

Dr. Spencer: And in defending the statement that true repentance and faith always go together, I’m going to make use of the presentation in Wayne Grudem’s Systematic Theology.[2] He makes the important point that we are not advocating some kind of works righteousness as is often argued by those who oppose this view. The Bible is clear that, as I said a moment ago, we are justified by faith alone. And when I say that faith and repentance always go together, I’m not saying that you must have proven them by your deeds before you are justified. Repentance and faith occur in the heart and if they genuine, the person is justified immediately. The change that occurs as a result, namely forsaking sin and walking in holiness, comes after the person is justified and simply proves that the repentance and faith were real.

Marc Roby: Okay, that point is duly noted. But it does not address the question of showing that repentance and faith necessarily go together.

Dr. Spencer: No, it doesn’t. Let me demonstrate the truth of that statement by first making a logical argument and then backing it up with Scripture.

Marc Roby: Okay, what is the logical argument?

Dr. Spencer: Well, we must ask what it means to believe in Christ. It means to trust him for your salvation. But then we obviously have to ask, what is it we are being saved from?

Marc Roby: And the biblical answer is that are saved from the eternal wrath of God.

Dr. Spencer: Exactly. And we deserve God’s wrath because of our sin against him! To believe in Christ makes no sense if you don’t first see that you have a need. And that need is caused by our sin and rebellion. It is logically impossible to think that you are going to believe in Christ to save you from sin if you don’t think that sin is worthy of punishment. And if you do think your sin is worthy of punishment, it means that you see it is wrong. In other words, you will repent of it. The two simply go together and cannot be separated.

Marc Roby: I see your point. If you believe that Jesus Christ is the Savior the Bible claims him to be, then you must also believe what the Bible says about why you need to be saved. One of the ways the Bible tells us why we need to be saved is by telling us why Jesus came. When Joseph found out that Mary was pregnant, he was planning to call off the marriage. But we read in Matthew 1:21 that an angel appeared to him and told him that Mary “will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.”

Dr. Spencer: And so we see how repentance and faith are tied together. Saving faith is believing that Jesus Christ has paid the penalty for my sins and that they will be forgiven based on my being united to him by faith. But it makes no sense to think that I will trust in Jesus to save me from my sins if I don’t agree that my sins are something I need to be saved from.

Grudem puts it this way: “Repentance, like faith, is an intellectual understanding (that sin is wrong), an emotional approval of the teachings of Scripture regarding sin (a sorrow for sin and a hatred of it), and a personal decision to turn from it (a renouncing of sin and a decision of the will to forsake it and lead a life of obedience to Christ instead).”[3]

Marc Roby: That argument makes good sense. Now what biblical support do you want to give for it? And before you begin I want to remind you that you ended last time by teasing us by quoting 1 John 3:9, which says that “No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God.”

Dr. Spencer: And that verse illustrates the point very clearly. If someone has been born again, he has been changed, he is a new creation, born of God. That change causes him to both turn away from his sin in repentance, and turn to God in saving faith. When John wrote that such a person cannot go on sinning, he was referring to habitual sin. He wasn’t denying that believers still sin, he was making the point that sin isn’t what characterizes our lives.

Marc Roby: Alright, that’s clear. What other biblical support do you have?

Dr. Spencer: Well, let’s go back to the Old Testament to begin. The idea was clearly present there that a person must repent of his sin in order to receive forgiveness. For example, in the prayer of dedication for the temple in Jerusalem, King Solomon prayed, in 2 Chronicles 6:36-39, “When [your people] sin against you—for there is no one who does not sin—and you become angry with them and give them over to the enemy, … and if they have a change of heart in the land where they are held captive, and repent and plead with you in the land of their captivity and say, ‘We have sinned, we have done wrong and acted wickedly’; and if they turn back to you with all their heart and soul … then from heaven, … forgive your people, who have sinned against you.” Notice that the people must repent and turn back to God with all their heart and soul, which is faith; it is believing that God can and will forgive according to his promise.

Marc Roby: And we know that God responded favorably to Solomon’s prayer, because in his response we read in 2 Chronicles 7:14 that great, comforting line, “if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land.”

Dr. Spencer: That is a glorious promise from God. But it is predicated on true repentance, which as he says will include turning from our wicked ways. It is easy to say we are sorry, but true repentance isn’t just feeling sorry, it is seeing that our sin is really wrong, we must hate our sin. And that will always lead to a turning away from it. And faith is also evident here because God said they must humble themselves, pray, and seek his face. But the connection is made even more explicit in the New Testament.

Marc Roby: What verses do you want to look at from there?

Dr. Spencer: Well, let’s look at the very beginning of Jesus’ ministry. We read in Mark 1:14-15 that after John the Baptist was put in prison, “Jesus went into Galilee, proclaiming the good news of God. ‘The time has come,’ he said. ‘The kingdom of God is near. Repent and believe the good news!’”

Marc Roby: That’s explicit. Jesus said “repent and believe”.

Dr. Spencer: We also see the connection on the day of Pentecost, which was the beginning of the public ministry of the apostles after Christ’s resurrection. When Peter preached to the crowd we are told that many of them were cut to the heart and cried out, “Brothers, what shall we do?” In other words, “What must we do to be saved?” And Peter responded, as we read in Acts 2:38, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins.”

Now, this statement obviously doesn’t explicitly mention faith, but it does implicitly. When Peter told them to be baptized in the name of Jesus Christ, he was telling them to profess their faith in Christ’s atoning sacrifice. And so he did, in essence, tell them to repent and believe.

Marc Roby: That also makes me think of what Paul said in his farewell address to the Ephesian elders. We read in Acts 20:21 that he proclaimed, “I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.”

Dr. Spencer: That is a good summary of the gospel. And it clearly lists both repentance and faith.

Marc Roby: But we must also admit that the New Testament often tells people to believe in order to be saved without mentioning repentance. For example, when the Philippian jailer cried out, “What must I do to be saved?” We read in Acts 16:31 that Paul and Silas responded, “Believe in the Lord Jesus, and you will be saved—you and your household.”

Dr. Spencer: That’s very true. There are a number of places where repentance is not specifically mentioned. But that certainly doesn’t mean it isn’t required for salvation, it simply means that both elements are not named in every case. There are also places where only repentance is mentioned, and that does not imply that one can be saved without faith. For example, we read in Luke 13:3 that Jesus himself declared to the crowd, “unless you repent, you too will all perish.” Now Jesus did not mean to imply that they could be saved by just being sorry for their sins. Faith is assumed in this statement or Jesus would be contradicting what he said in Mark 1:15, which we looked a minute ago.

Marc Roby: And it is impossible for Jesus to contradict himself.

Dr. Spencer: It most certainly is. The connection between true repentance and faith is also implicit in all of the biblical teaching about the need for believers to turn from their sins and walk in obedience. We’ll talk more about this when we get to the topic of sanctification, but we must remember that repentance and faith, or to use just one word, conversion, is the response of the individual to God’s work of regeneration. We argued in Session 151 that regeneration brings about a radical change. We are given new hearts. We have a new mind, will and affections. We are, as the apostle Paul said in 2 Corinthians 5:17, new creations. He also speaks about our having died with Christ in Romans 6:8, and our having died to sin in Romans 6:2. And he says in Colossians 3:3 that “you died, and your life is now hidden with Christ in God.”

This language all speaks of a decisive break with our old nature. Repentance is part of that break. We hate the sinful life we used to live and we want to live a life pleasing to Christ, in whom we have placed our faith. The two things go together, you simply cannot have one without the other.

Marc Roby: When you talk about hating our sin, we do have to acknowledge that we all still sin daily. And the Bible mentions the pleasures of sin in Hebrews 11:25. How can we say that we hate something that we still do and that is at least some times still pleasurable?

Dr. Spencer: That’s a reasonable question, but I think we all know the answer if we are honest with ourselves. We have all given in to the temptation to say or do something that we later regretted, even though it may have brought us momentary pleasure at the time. Our regret was based on a realization that the momentary pleasure or gratification we received was improper and could not justify the action.

For example, we have all responded to some situation in our life by saying something mean to somebody. That may have given us momentary satisfaction, by getting back at the person a little for whatever problem we had endured, but on further reflection we realized either that the person we were mean to wasn’t responsible for our problem, or that whatever they did was unintentional, or that what we said was far more damaging and serious than the slight we received.

Marc Roby: I’m afraid I have to admit that is true.

Dr. Spencer: And, in addition, we can all remember other things we have done. Maybe we stole a candy bar when we were a child or something along those lines. We may have received some momentary thrill, but when we looked back on it we saw how wrong it was and hated the fact that we had done such a thing.

And although most of us have never committed the physical act of adultery we can certainly understand how someone could receive momentary pleasure, but later hate the fact that they had done something so destructive to the trust involved in their marriage and so cruel to their spouse.

Marc Roby: I agree that we can all understand that, even if we have never experienced it ourselves.

Dr. Spencer: And I’m sure we can all come up with more examples, but the point is clear. It is entirely within the realm of normal human experience to regret, and even to hate, some things that we have done and even occasionally continue to do. We do them because at that moment we desire them, but then when we think it through more later we realize they were wrong. And this is true even for non-Christians. But there are two very significant differences between the regret a non-Christian feels and the regret a Christian feels.

Marc Roby: What are those differences?

Dr. Spencer: The first difference is that a non-Christian does not decide what is wrong or right based on the Word of God, but a Christian must. So, for example, a non-Christian might not think that getting drunk is wrong, so long as you don’t drive.

Marc Roby: Well, the adds tell us that we need to drink responsibly!

Dr. Spencer: That’s right. Have a designated driver and then it’s OK to be drunk. But that is not what the Bible says. Getting drunk is a sin. And so a Christian will have real guilt and pain if he allows himself to drink enough to be drunk. His standard is the Word of God, not his own ideas.

Marc Roby: And what is the second difference?

Dr. Spencer: That a Christian is grieved not just because he feels he let himself down, or his family down, but most importantly because he offended almighty God. True repentance is only possible when the person has faith in the God of the Bible. He knows that he has sinned against his Creator and Redeemer. He has offended his heavenly Father. And that brings great pain and true godly sorrow and repentance. A true Christian longs for the day when he will be without sin, when his every desire will conform to the perfect law of God.

Marc Roby: I know that I look forward to such a day. It is impossible to imagine what it will be like to never have any internal struggle between what I want to do and what I should do.

Dr. Spencer: I agree completely. There won’t even be any need for the word “should” in heaven because what we should do will be exactly what we do! It is a marvelous thought.

Marc Roby: I think we have established that true repentance is always accompanied by saving faith. Do have anything more that you would like to add before we move on?

Dr. Spencer: Yes. We’ve been speaking about conversion, which is repentance and faith viewed as a single act. The word conversion is a good word for this. To convert something means to change it in some fundamental way. The process of becoming a true Christian, a child of God, who is on the way to heaven, is not just a matter of making a decision. It requires real change. As we have noted, God must first do the glorious work of causing us to be born again and then we must repent of our sins and trust in Jesus Christ alone for our salvation. This process necessarily produces radical change in our life. We are a new creation, the old has gone, the new has come.

Marc Roby: Well, this looks like a good place to end for today. So, let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, we would love to hear from you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pp 713-717

[3] Ibid, pg. 713

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Yes Single

[152] Repentance

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. More specifically, we are discussing the ordo salutis, or order of salvation. And we are using the order presented by John Murray in his excellent book, Redemption Accomplished and Applied. He gives the following order: effectual calling, regeneration, repentance and faith, justification, adoption, sanctification, perseverance, and finally, glorification.[1] In our session last week we finished regeneration, so, Dr. Spencer, I think we are ready to begin examining repentance and faith.

Dr. Spencer: We are indeed. And what a glorious topic that is. As we have discussed, when a person is born again, or regenerated, by the Holy Spirit, he or she is made into a new creation. As Paul wrote in 2 Corinthians 5:17, “if anyone is in Christ, he is a new creation; the old has gone, the new has come!”[2] And the first thing this new creation does is to repent and believe. And that is something that we must personally do. It is our response to God’s monergistic work of regeneration.

In fact, it would be impossible for a born-again person to not repent. The man who has been regenerated sees clearly, although not yet completely, just how vile and terrible his own sin is. He is now aware of how he has offended God and the only possible response is to fall at God’s feet and cry out for mercy. Just as a man who is dying of thirst must drink, so a man who has been born again must seek God’s forgiveness. It grieves him that he has offended God, his guilt gnaws at his soul and his longing for God, who he now sees as supremely good, draws him forward.

Marc Roby: One of the most beautiful expressions of this attitude in the Bible is Psalm 51. In that psalm, King David cries out to God in repentance after God used the prophet Nathan to convict him of his sin of adultery with Bathsheba and then his having her husband Uriah the Hittite killed in order to cover it up.

Dr. Spencer: That is a wonderful psalm. It not only displays great sorrow for having offended God, it also demonstrates a great hope that God will be merciful in response to true repentance.

Let me read the first 8 verses. David cries out, “Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is always before me. Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge. Surely I was sinful at birth, sinful from the time my mother conceived me. Surely you desire truth in the inner parts; you teach me wisdom in the inmost place. Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. Let me hear joy and gladness; let the bones you have crushed rejoice.”

Marc Roby: You get a great sense of the pain that David felt when he was brought to the place of seeing his sin clearly. And he understood that although he had sinned greatly against Bathsheba, her husband Uriah and even the people of his kingdom, his real problem was that he had sinned against God. And he had nothing he could plead in his defense; all he could do was to cry out for God’s mercy.

Dr. Spencer: I agree it is a wonderful psalm and I encourage our listeners to read it over carefully and apply it to their own lives. David also clearly understood that God is the only one who could take care of his sin problem. And he knew that the basis for any relief would have to be in the unfailing love and mercy of God, not in something David himself could do.

There are also a couple of much shorter, but no less poignant, expressions of true repentance given to us in the New Testament as well.

Marc Roby: What are those?

Dr. Spencer: Well, one of them is the thief on the cross. Remember that two thieves were crucified with Jesus. And initially, they both mocked him, but then God mercifully caused one of them to be born again. That thief was immediately made able to see the truth and we read in Luke 23:40-41 that he rebuked the other thief for continuing to mock Jesus. He said, “Don’t you fear God, since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.”

Marc Roby: That is a simple but profound confession, he saw that he deserved punishment and that Jesus did not.

Dr. Spencer: And he then went on, as we read in Luke 23:42 to cry out, “Jesus, remember me when you come into your kingdom.” He clearly saw that Jesus has an eternal kingdom that transcends this life and by faith he entrusted himself to Christ. We don’t know exactly how much this man knew about Jesus’ teaching, but he obviously knew enough.

Marc Roby: And he received what must be one of the most wonderful comforts ever given to any human being. We read in Luke 23:43 that Christ told him, “I tell you the truth, today you will be with me in paradise.”

Dr. Spencer: That is amazing. And that thief has been in glory for nearly 2,000 years. But there is an even shorter confession in the New Testament, which I’d like to take a little time to examine. In Luke 18 we are told the wonderful parable of the Pharisee and the tax collector.

Marc Roby: Let me read that parable. In Luke 18:9-14 we read, “To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: ‘Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood up and prayed about himself: “God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.” But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, “God, have mercy on me, a sinner.” I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.’”

Dr. Spencer: There is a lot of rich teaching in that parable, but notice how succinct the tax collector’s confession is. He simply said, “God, have mercy on me, a sinner.” The brevity of this confession in no way argues against the value of confessing our sins to God in detail, this man was obviously not in a position to be making a long confession. But his confession makes it clear that what is essential is a heart that has been changed. It has been changed so that it sees God in his holy majesty and it sees how our sins, even the smallest of them, are wicked rebellion against this most glorious and gracious God.

Marc Roby: We also see the tax collector’s reverence for God in the facts that he stood at a distance and wouldn’t even look up to heaven. He obviously understood that he was unworthy to come into God’s presence.

Dr. Spencer: Yes, that’s very true and very important. In fact, as Luke indicated, Jesus told this parable to some “who were confident of their own righteousness and looked down on everybody else”. We must always guard against thinking that we are somehow worthy of salvation. The truth is that what we are worthy of is damnation. Salvation is a free gift offered by grace alone. If anyone thinks that he is worthy of going to heaven, then he is not saved and he is on his way to hell. God’s standard is absolutely perfect holiness, and no one outside of the God-man Jesus Christ meets that standard.

Marc Roby: Jesus himself told us in Matthew 5:48, “Be perfect, therefore, as your heavenly Father is perfect.”

Dr. Spencer: That is the reality. God is perfect. He will not bring sinners to heaven to dwell with him forever without perfecting them first. And we all need serious change, as Paul wrote in Romans 3:23, “all have sinned and fall short of the glory of God”. There is no hope for any of us if we try to stand before the judgment seat of Christ on our own merits. Our sins must be atoned for. The tax collector saw this problem clearly. He saw that God is perfect in his holiness and justice and he realized that he was a rebellious sinner. That’s why he wouldn’t come close and he wouldn’t lift up his eyes to heaven.

Marc Roby: That makes me think of the very first line of John Calvin’s Institutes, Calvin wrote that “Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves.”[3]

Dr. Spencer: That is very true. The tax collector had been born again and as a new creation he saw clearly the Creator/creature distinction. He knew he had a problem that he couldn’t possibly solve himself. James Boice in his book The Parables of Jesus points out that the beginning and ending of this simple prayer reveal the tax collector’s understanding of his problem.[4] The prayer begins simply by saying, “God”, and it ends with “me, a sinner.” There could not be a greater contrast than that.

He stood before God, albeit at a distance and with his head bowed in shame, as a guilty sinner deserving God’s wrath and unable to pay the debt himself. But he knew much more than that. In our English translation the prayer reads, “God, have mercy on me, a sinner.” But in the Greek, the word translated here as “have mercy” is ἱλάσκομαι (hilaskomai), which means to propitiate.[5] And, as John Murray explains, “Propitiation presupposes the wrath and displeasure of God, and the purpose of propitiation is the removal of this displeasure.”[6]

Marc Roby: It’s also interesting that hilaskomai is the verb form of the Greek word used for the mercy seat, or atonement cover, in the Septuagint, which was the Greek translation of the Old Testament in use at the time of Christ. The mercy seat was called the ἱλαστήριον (hilastērion) in the Septuagint.

Dr. Spencer: Boice makes that point also, and even offers an interesting translation of the tax collector’s prayer. He correctly says that it could be rendered, albeit quite awkwardly, as “God, be mercy-seated toward me, a sinner”.[7] Now Christ had not yet died, so the tax collector still had in mind the Jewish sacrificial system, in which the high priest would go into the holy of holies once a year, on Yom Kippur, the Day of Atonement, and sprinkle blood on the mercy seat. But the New Testament makes clear, particularly in Hebrews 9, that the entire Old Testament sacrificial system was pointing toward Christ. He alone is “the Lamb of God, who takes away the sin of the world!” as John the Baptist declared in John 1:29.

And so, the tax collector’s prayer, while very short, was also very profound. He had a deep understanding of his problem and of the solution that God offers. And he came to God in true repentance for his sins and faith in the solution God offers in the gospel. And that is why Jesus said he went home “justified before God.”

Marc Roby: We will be talking about justification soon since it is the next item in the ordo salutis, but for now we should probably note that it is a legal declaration wherein God declares a sinner to be righteous in his sight.

Dr. Spencer: And we should add that the declaration is made on the basis of our being united to Christ by faith. As you said, it is a legal declaration. God is not saying that we are righteous in ourselves, that would be a lie. But, because we are united to Christ by faith, his righteousness is counted as ours. He took our sins upon himself and paid for them on the cross and, in return, he gives us his perfect righteousness. This is the double transaction, or double imputation that we have mentioned a number of times and which Paul wrote about in 2 Corinthians 5:21, where we read that “God made him who had no sin” which, of course, refers to Jesus Christ, “to be sin for us, so that in him we might become the righteousness of God.”

Marc Roby: And that is the glory of the gospel in one verse. It doesn’t get any better than that. We give God the filth of our sins and he gives us the perfect righteousness of Christ.

Dr. Spencer: It certainly is the best deal anyone could ever possibly imagine getting. But we are getting off topic a bit since we are considering conversion, or repentance and faith, today.

Marc Roby: Well, it’s not really off topic since we are united to Christ by faith.

Dr. Spencer: That’s true. But let’s get back to finishing what it truly means to repent. The tax collector had true repentance, but there can also be a repentance of sorts that does not lead to salvation.

Marc Roby: I assume you are referring to what Paul calls worldly sorrow in 2 Corinthians 7:10, where we read, “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.”

Dr. Spencer: That’s exactly what I’m referring to. Often, when people say they repent of something they have done, or more likely they just say that they are sorry for something, all they really mean is that they are sorry for the circumstances it has produced. When we sin, we pay in some way. It isn’t always immediate, nor are the consequences in this life always proportional to the sin, but we do pay.

So, for example, if we look at a young man who has been lazy all through school and as a result ends up working in some menial job for minimum wage, he may say that he is sorry for not having applied himself in school, but what he really means is that he is unhappy about the fact that he can’t get a job with higher pay. In other words, he is sorry for the consequences of his sin, not the sin itself.

Marc Roby: And that kind of worldly sorrow is very common. But that is a far cry from the biblical idea of repentance.

Dr. Spencer: It is very different. True repentance would require that the young man see that his laziness was a sin against God. That God gave him the ability and the opportunity to learn and that he was being rebellious against his Creator by not applying himself. He would not just feel bad because the consequences of his sin are unpleasant, he would feel deep sorrow at having offended God and, more importantly, he would forsake his laziness and start working hard to improve himself!

Marc Roby: That’s a very important aspect of true repentance. We can’t go back and undo the past, but we can certainly work hard to not repeat the same sins in the future. In speaking about the new life a truly repentant person will live, Paul wrote in Ephesians 4:28, “He who has been stealing must steal no longer, but must work, doing something useful with his own hands, that he may have something to share with those in need.”

Dr. Spencer: That does illustrate the difference made by regeneration very clearly. There is a false teaching in the world that is quite common in churches and individuals that call themselves Christian. It is the idea that Jesus can be your Savior without being your Lord. In other words, you don’t have to repent and forsake your sins, you just have to acknowledge Jesus as Savior.

Now, we must agree that salvation is by grace alone, through faith alone. No one will ever be saved because he repented and forsook his sins. Our repentance is not the cause of our salvation, nor is our faith a cause of our salvation. They are the response of someone who has been born again. And you cannot have true faith without true repentance. They are inextricably linked together.

Marc Roby: And why is that?

Dr. Spencer: Because true conversion is the result of regeneration, which causes us to see that our own best works are like filthy rags in God’s sight. It causes us to realize that we can do nothing to save ourselves and that we have offended the holy God. We see our own sin as odious and we see Christ as glorious and wonderful and we naturally turn away from our sin with great disgust and turn to Christ in joyful, loving faith. We cannot turn to Christ and lay hold of him as Savior without simultaneously letting go of our sin and turning from it. It is an impossibility. In 1 John 3:9 we read, “No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God.”

Marc Roby: I look forward to your completing that biblical case to support the contention that repentance and faith are linked together, but we don’t have much time left for today, so this is a good place to stop. I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org and we will do our best to answer you.

[1] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 87

[2] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[3] John Calvin, Institutes of the Christian Religion, Translated by Henry Beveridge, Hendrickson Publishers, 2008, 1.1.1 (pg. 4)

[4] James Boice, The Parables of Jesus, Moddy Press, 1983, pp 83-91

[5] E.g., see Vine’s Complete Expository Dictionary of Old and New Testament Words, Thomas Nelson, 1996, pg. 404, or Walter Bauer, A Greek English Lexicon of the New Testament and Other Early Christian Literature, 2nd Ed., Revised and augmented by F.W. Gingrich and F. Danker, Univ. of Chicago Press, 1979, pg. 375

[6] Murray, op. cit., pg. 30

[7] Boice, op. cit., pg. 90

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Yes Single

[151] New Birth results in a New Creation

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. More specifically, we are discussing the ordo salutis, or order of salvation. In our session last week we were discussing regeneration, or new birth, and we made the points that it is a sovereign, monergistic, irresistible work of God. He causes us to realize that we are sinners in need of salvation and then enables us to respond to the gospel offer with repentance and faith. So, Dr. Spencer, how do you want to proceed today?

Dr. Spencer: I first want to say a little more about the idea we introduced at the end of our previous session; namely, that the Puritans referred to the Word of God as the instrumental cause of regeneration. We had discussed at length the fact that when Christ told Nicodemus you must be born of water and the Spirit, the water referred to purification, and the Word of God is used by the Spirit to bring purification. It teaches us that we are sinners in need of a Savior.

Marc Roby: And what else do you want to say about that now?

Dr. Spencer: Well, if you think about this for a few minutes you will realize that this view is inconsistent with the definition we have been using for regeneration. I noted before that we don’t want to get hung up on terminology, but we have been viewing regeneration, as many modern theologians do, as an instantaneous and immediate work of God in the heart of man, which makes him a new creation. John Murray clearly states how this definition is inconsistent with the Puritan view. He wrote, “If regeneration is an immediate act of creative power it cannot be said to be wrought through the instrumentality of the Word of God in the sense of the gospel.”[1] And this is because the Word of God is addressed to our minds, but if regeneration is an immediate work of God, our minds have nothing to do with it. It is something God does to us.

Marc Roby: How then does Murray explain the Scriptures we examined; for example, 1 Peter 1:23, which says, “For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.” [2]

Dr. Spencer: The answer is actually quite simple. Murray points out that, “It must be that regeneration is used in two distinct senses in the New Testament: (1) in the restricted sense of recreative action on the part of God in which there is no intrusion in contribution of agency on our part; (2) in a more inclusive sense, that is to say, a sense broad enough to include the saving response and activity of our consciousness, a saving activity which is always through the Word of the truth of the gospel. In this sense it is virtually synonymous with the word conversion.”[3]

Marc Roby: And, of course, that term conversion refers to repentance and faith, which is the response of a born-again person to the gospel.

Dr. Spencer: That’s right. I had mentioned in Session 149 that theologians used to think of the effectual call and regeneration as synonymous, or they thought of regeneration as part of the effectual call. When we speak about the Word of God being an instrumental cause, we are, I think speaking about what should more properly be termed the effectual call, rather than regeneration itself.

The important thing to realize here is that when you look at the Biblical data, things are sometimes combined. It is difficult to completely separate out at all times God’s calling, regeneration and our response in repentance and faith, or conversion. Nevertheless, it is absolutely essential to recognize the miraculous and gracious work that God must do to give us new hearts and enable us to respond to the gospel call. Without that monergistic, sovereign work of God, our response is guaranteed to be a rejection of God’s offer and a suppression of the truth.

Marc Roby: Yes, Paul makes this very clear in Romans Chapters 1 through 3.

Dr. Spencer: Yes, he does. The bottom line is that the exact means by which God brings about our new birth is not explained to us and I suspect we wouldn’t be able to understand it anyway. It is not a metaphysical change, in other words, it is not a change to the nature of our being. The fall didn’t change the essence of man’s being, he is still a rational and moral creature made in the image of God.[4] Rather, sin brought about an ethical change; man became an enemy of God.

Marc Roby: And so, regeneration is also an ethical change, which is why the Bible speaks about God giving us a new heart.

Dr. Spencer: That’s right. There is no physical measurement that you could make to determine whether or not someone has been born again. God’s ways are often inscrutable. But there is value in recognizing that, whatever terminology we use, God draws us to himself, which almost always involves both particular circumstances in our lives and our hearing the gospel, and then God also regenerates us, which enables us to respond positively to this gospel call in repentance and faith. The details of this process vary from person to person, but in every single case three elements are included: first, the presentation of the gospel message; second, God’s sovereign, monergistic work of regeneration; and third, the voluntary response of the person in repentance and faith.

Marc Roby: Very well. What else would you like to say about regeneration?

Dr. Spencer: I want to emphasize what a radical change regeneration brings about. This is especially important today because so many churches have watered down what it means to be a Christian and are leading people on the broad way to hell by telling them that they are saved when they aren’t.

Marc Roby: We’ve read the frightening warning that Jesus Christ gives us in Matthew 7 before. In Verses 21 through 23 he said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’”

Dr. Spencer: That is a terrifying warning, and it is meant to be. If you think about the situation from Satan’s perspective for moment …

Marc Roby: Now wait a minute, that doesn’t sound good. I don’t want to think like Satan does.

Dr. Spencer: True enough, but we need to understand our enemy in order to defeat him. In any event, if you think about this from Satan’s perspective, you realize that the place he would most like to see people is sitting in the pews of a church every Sunday morning, believing in their hearts that they are worshipping God and on their way to heaven, when in fact they are on the broad way that leads straight to hell.

Marc Roby: Yes, I see your point. That would make Satan’s job very easy. Thinking you are already saved is a great inoculation against hearing the gospel call.

Dr. Spencer: It certainly is. And Paul warned the church in Corinth about false preachers. They had infiltrated the church after Paul established it and in 2 Corinthians 11:13-15 he writes about these false ministers. He says, “such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve.”

We have to realize that false teaching does not usually come in a form that makes it blatantly obvious. False preachers are very often smooth, they speak well, they smile, they appear to be kind and loving, they quote the Bible and have degrees and, as we read in the passage from Matthew 7, they may even appear to prophecy, to drive out demons and to perform miracles in the name of Jesus.

Marc Roby: And so how are people to recognize these false preachers?

Dr. Spencer: By knowing the Word of God and recognizing that these false teachers are perverting it. You learn how to detect counterfeit money, in part, by becoming intimately familiar with the genuine article and the same is true for false teaching about God. You must know the truth in order to recognize error.

And by far the most common perversion of the gospel in our day and age is a so-called seeker friendly easy believism.  It is a different gospel that says you can have Jesus Christ as your Savior without his being your Lord. It tells you that if you just admit you are sinner and pray a prayer you will be saved, and you don’t have to forsake your sins. You don’t have to do battle with your old nature. It says that obedience is optional. It says that you simply decide to accept Jesus. This is sometimes called decisional salvation.

But think about that carefully for a moment. If every person is able to simply decide whether or not to accept Jesus, then there is no internal change necessary and without radical internal change, no radical change in behavior is possible. There may be some self-generated moral reformation, but nothing radical. We will not be new creations. We will not be obedient. We will not be fundamentally any different than the world and we will be rejected by Christ.

Marc Roby: We must admit however, that we do have to make a decision in order to become a Christian.

Dr. Spencer: Well of course we do. But it is a decision which an unbeliever cannot make until and unless God has regenerated him. As Christ said in John 3:3 and 5, you must be born again to see or enter the kingdom of God. In Ephesians 2:1-5 Paul wrote, “As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved.”

Now, listen to that politically-incorrect language! We were all by nature objects of wrath, gratifying the cravings of our sinful nature. We were dead in our transgressions and sins. But then, praise God, listen to the language of the true gospel message. God, because of his great love for us, made us alive with Christ even when we were dead! No dead person ever decides to follow the true and living God, he must be made alive first.

Marc Roby: You were certainly right to call Paul’s language politically incorrect.

Dr. Spencer: It absolutely is, but it is the truth. And we need to see how radical regeneration is. Regenerate people have been given a new heart and a new Spirit as we read in Ezekiel 36:26, they have gone from being dead to being alive as we just saw in Ephesians 2, they have come from darkness to light Paul tells us in Ephesians 5:8, and they have been translated from the kingdom of Satan to the kingdom of God as we can see from Ephesians 2:2 combined with Colossians 1:13, they are new creations Paul tells us in 2 Corinthians 5:17.

New birth is not a result of some decision that we make, it is something done to us by God and is the cause of a radical and pervasive change in our being, which is nothing less than a new creation. And then the first work of obedience done by that new creation is to repent and believe on the Lord Jesus Christ.

Marc Roby: Paul wrote in Ephesians 2:8-10, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

Dr. Spencer: I’m glad you included Verse 10 because many people leave it out. They like to hear that we are saved through faith and not by works because they think that means all they have to do is pray the sinner’s prayer. But Verse 10 makes it clear that that isn’t the case. We are God’s workmanship, in other words he has done a mighty work of transformation in all true Christians, and we are created in Christ Jesus to do good works! If we don’t have any good works, we are not God’s workmanship and we have not been born again. Our good works do not in any way earn our salvation, but if we don’t have any, then we have not been born again and any claim we make to being Christians is simply not true. We will be like the people in Matthew 7, saying “Lord, Lord” only to hear Jesus tell us to depart because he never knew us.

Marc Roby: Of course many liberal churches do help with feeding the poor and so on and they would point to those as good works.

Dr. Spencer: And those certainly can be good works. But they can also be done with wrong motives, arrogantly thinking that I am doing something wonderful and earning some reward from God, or simply being focused on being a “good person” and “making this world a better place” rather than living for the glory of God. Good works begin in the heart, by recognizing our need to put our sins to death and recognizing the Creator/creature distinction; we are just creatures, wholly dependent on God. Truly good works must be done for God’s glory, whether we are helping feed the poor or just doing our normal jobs.

Good works require complete submission to the will of God. That means living in accordance with his Word. And his Word says that we are to work six days a week, that we are to honor the Sabbath, that we are to be honest and hard working, that we should not be in debt, that sex is reserved for marriage between one man and one woman, that we shouldn’t get drunk and so on.

Marc Roby: To some that sounds like a lot of rules.

Dr. Spencer: Well, people often try to dismiss any mention of holy living as mere rule keeping, or even call it being legalistic. But they should read the sermon on the mount. It was Jesus Christ himself who said, in Matthew 5:20, “unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” And he went on to say, in Verse 22, that “anyone who is angry with his brother will be subject to judgment.” And then, in Verse 28 he said that “anyone who looks at a woman lustfully has already committed adultery with her in his heart.” And in Verse 32 we read that Jesus said, “anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.” And he goes on and on.

You can view this as just a set of rules if you like, but Jesus is explaining the true meaning of the Ten Commandments, which are still applicable to Christians. They are a summary of God’s unchanging holy law and a transcript of his unchanging character. And we are told many times in the New Testament that if we love God we will obey his commands.

Marc Roby: That’s not a popular idea today.

Dr. Spencer: And that’s why it is so important for us to bring it up! Jesus said, in Luke 16:15, “What is highly valued among men is detestable in God’s sight.” We must abide by God’s standards, not the standards of this world. And God’s standards are very, very different than those of the world we live in.

New birth brings us into God’s kingdom and gives us an entirely new set of priorities. We are given an eternal perspective so that we are not looking for a reward in this life. In fact, we know that we will have serious troubles in this life.

Marc Roby: Jesus said, as we read in John 16:33, “In this world you will have trouble. But take heart! I have overcome the world.” And Paul wrote in Philippians 1:29, “it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him”.

Dr. Spencer: Yes, talk about something that is unpopular! The true gospel promises us trouble in this life, but a great reward in the next. The health, wealth and prosperity movement, also called the Word of Faith movement, is a wicked sham. Jesus does care for all of his people and he does want what is best for them, but he wants what is truly best for them now and eternally, not what is most pleasurable in this short life. That is why the apostle Paul wrote, in Romans 8:18, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” And, in 1 Peter 4:13 he told us to “rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed.” He also wrote in 2 Corinthians 4:17, that “our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.”

Marc Roby: Now that is not the message that the Word of Faith preachers deliver.

Dr. Spencer: No, it isn’t. They deliver a message of “hope” for pleasure in this life, but it is an empty, false hope even for this life and it is an eternal death sentence. Regenerate people want to know and do God’s will for his glory. And when you look to Christ you see the supreme example of what that can mean in this life. As he prayed the night before his crucifixion, we read in Matthew 26:39 that he said, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.” And we know what the Father’s will was. It was for Jesus to drink the cup of God’s wrath to the full on the cross, bearing the penalty that we deserved, so that we might be saved.

And while none of us are called to suffer as Christ did, we do nonetheless have many trials and troubles in this life. We trust, as Jesus did, that there is a good purpose in them, that they will all redound to God’s greater glory and that they cannot be compared with the great glory and joy that will be ours throughout eternity if we persevere to the end of this life.

Marc Roby: And all true Christians look forward to that eternal glory.  Are we done with the topic of regeneration?

Dr. Spencer: We are for now, but I’d like to close with one more quote from Murray. He wrote, “If it were not the case that in regeneration we are passive, the subjects of an action of which God alone is the agent, there would be no gospel at all. For unless God by sovereign, operative grace had turned our enmity to love and our disbelief to faith we would never yield the response of faith and love.”[5]

Marc Roby: That is a perfect place to end for today.  So, let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We would appreciate hearing from you.

[1] John Murray, Collected Works, Vol. II, Banner of Truth Trust, 1977, pg. 196

[2] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[3] Murray, op. cit., pg. 197

[4] E.g., see Cornelius Van Til, The Defense of the Faith, 4th ed, P&R Publishing, 2008, pg. 289

[5] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 100

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Yes Single

[149] Why God’s Call is Effectual

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Today, we are resuming our study of systematic theology by continuing to examine soteriology, the doctrine of salvation. In our last theology session, which was Session 144, we presented the order of salvation, or ordo salutis, as given by John Murray. He lists the elements in the following order: effectual call, regeneration, repentance and faith, justification, adoption, sanctification, perseverance, and glorification. We then started to examine the effectual call, by which God’s elect are brought into his kingdom.

Today I want to say a few more things about the effectual call and use them as a segue into our discussion of regeneration. We noted in Session 144 that the effectual call and regeneration are intimately linked and that in the past some theologians have treated them as being synonymous, or have thought of regeneration as a part of the effectual call.

And, while we want to be as precise in our theology as we can be, I don’t think there is any benefit in getting too hung up on the exact terminology that is used. We just want to be careful to define what we mean by the terms we use and, more importantly, to present the clear biblical teaching on the subject.

I personally have a hard time seeing how you can fully separate effectual calling and regeneration since the power that makes the call effectual is God’s power to regenerate us. In fact, in Session 144 I deliberately avoided talking about a difference between what the Westminster Shorter Catechism said and what John Murray said.

One of the questions we looked at from the Catechism was Question 31, and the answer given there is, “Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he does persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.” Notice that the answer began by saying that “Effectual calling is the work of God’s Spirit”.

Whereas, in the following discussion we presented biblical support for Murray’s view that “God the Father [] is the specific agent in the effectual call”.[1] For example, in 1 Corinthians 1:9 we read, “God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful.”[2] That verse clearly distinguishes God from his Son, meaning that, as is often the case in the New Testament, God refers to the Father. And then the verse explicitly says that it is the Father who calls his people into fellowship.

And so we have a difference in the sense that the Catechism says the effectual call is a work of the Holy Spirit, while Murray says that the Father is the specific agent in calling his people. We presented Murray’s view because it agrees with the Bible, as the verses we examined bear out. Wayne Grudem also agrees with this view and provides further scriptural support in his Systematic Theology.[3] One reason I think it is important to be clear that the Father calls us is to oppose the unbiblical idea that the Father is a distant, angry God who doesn’t want to save anyone but somehow gets convinced by the pleadings of his Son, who is thought of as being more merciful and loving. Which is, unfortunately, a trap into which some of modern evangelicalism falls. And that’s why this issue is important. We must always remember that there is only one God, who exists in three persons, and that God is unchangeable. The common idea that God is somehow different in the Old and New Testaments is completely unbiblical.

But we must also remember that God is triune and the different persons of the godhead are clearly presented to us in the Bible as having different roles in salvation. We honor God and worship him correctly when we believe, pray and worship with these biblical distinctions properly kept in mind. So, that leaves us with the question of how to resolve this difference between the Catechism and Murray and Grudem.

Let me make two important points before we deal with this difference though. First, it isn’t absolutely necessary for us to resolve the difference. Neither the Catechism nor Murray nor Grudem are inspired; only the Bible is the inspired Word of God. So if theologians disagree with each other our duty is simply to determine who is correctly interpreting the Bible. We don’t need to find a way to reconcile them. And then, secondly, this is far from an essential issue in the faith.

But, with that said, in my mind I resolve the issue by realizing that the call is made effectual by regeneration, which is primarily the work of the Holy Spirit. And so both Murray and the Catechism are right, they are just using slightly different definitions of the phrase effectual calling.

The fact that regeneration, or new birth, is primarily the work of the Holy Spirit is seen explicitly in Jesus’ statements to Nicodemus. We read in John 3:5-6, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.” According to this statement by Jesus, it is the Holy Spirit that gives new birth, in other words, that regenerates believers.

Therefore, the biblical answer, which is the one that matters, is that the Father is the specific agent in calling, as Murray said, and the Holy Spirit is the primary agent in regeneration, which we will see later Murray also says. Therefore, when Murray criticizes the Catechism for not saying the Father is the agent in the effectual call, he has a point, although I think a minor one.[4] The Catechism does not separate the effectual call from regeneration as Murray and most modern theologians do. And, I should add, that the Bible itself never uses the phrase “effectual call”, it simply speaks about a call.

As we noted in Session 144, some theologians have considered regeneration to be a part of the effectual call, or have considered the two to be essentially synonymous. And that is the case with the Westminster standards, by which I mean the Westminster Confession, the Larger Catechism and the Shorter Catechism all together. The Confession doesn’t have a separate chapter on regeneration, that topic is covered by the chapter on the effectual call.[5]

I would say the biblical testimony supports the idea that the Father is the specific agent in the call, and the Holy Spirit is the primary, but not sole, agent in regeneration, which is what makes the call effectual. I should mention that the Father is also presented as being active in regeneration, but I will hold off on saying more about that until later, the primary agent is clearly the Holy Spirit.

We always want to be careful to not go too far and make distinctions that are not made in the Bible itself. The bottom line is that the same sermon can be given to two people and for one of them it is only the general call and does not lead to salvation, while for the other it is accompanied by the Spirit’s regenerating work and leads to conversion and salvation. In that case we could say that it was the effectual call. The difference is found in whether or not God works in the heart of the person who hears the gospel.

We need to remember what Paul said. He wrote to the church in Corinth about preaching the Word of God in Troas and said that through his preaching God was spreading the fragrance of the knowledge of Christ. Then, in 2 Corinthians 2:15-16 he wrote, “For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death; to the other, the fragrance of life.”

These statements by Paul make clear what the difference is between the general call and the effectual call. It is the power of God that makes the call efficacious in some and not in others.

We also need to realize that God’s effectual call cannot be ignored. As the name “effectual” clearly states, we cannot refuse this call. Just as no one can accept God’s offer of salvation unless he causes the person to be born again, so also no one whom God has chosen to save can possibly reject this call. Jesus himself said, as we read in John 6:44, that “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.”

We have spoken about this verse several times before and pointed out that the Greek word translated as “draws” is ἑλκύω (helkuō), which could also be rendered as drag. In fact, the same word is used in Acts 16:9 where we read that Paul and Silas were dragged into the marketplace, and it is used in Acts 21:30 where we read about Paul being dragged from the temple, and again in John 21:11 where we read that Peter dragged a fishing net ashore. Therefore, John 6:44 argues persuasively that when God draws people, he does so in such a way that their response is certain.

And the way that he does that is through new birth, or regeneration. When we are born again, our nature is changed. In that new nature we are enabled to see the wretchedness of our sin and the loveliness of Christ. We are able to appreciate the graciousness of God’s offer of salvation and, as a result, we freely make the choice to repent and believe. So, it would not be biblical to say that God forces us to repent and believe, we do that willingly. But he does change our nature in such a way that it absolutely guarantees we will freely respond to his call with repentance and faith. That is why the call is effectual.

We could say that God does not force us to do something we don’t want to do, but he does change us in such a way that we want to do what he wants us to do. Or we could say that he does not force us, which by definition implies doing something against our will, but rather, he changes our fundamental nature so that our will is different and we willingly do what he desires.

In Romans 4:17 Paul wrote about Abraham and said, “He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls things that are not as though they were.” God takes sinners, who are dead in their transgressions and sins as Paul writes in Ephesians 2:1 and makes them alive in Jesus Christ. He calls things that are not as though they are. He gives us new hearts as we read in Ezekiel 36:26. We’ve gone over this before so I don’t want to repeat too much, but the point is that we must, as Jesus told Nicodemus in John Chapter 3 Verses 3 and 5, be born again in order to be saved. And more to the point in our present discussion, once we have been born again, we are absolutely certain to respond favorably to God’s call to repent and believe.

And this call is a command, not just an offer. In Acts 17:30 we read that “In the past God overlooked such ignorance, but now he commands all people everywhere to repent.” And John wrote, in 1 John 3:23 that this is God’s command, “to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us.” But, in our natural state we cannot obey God’s commands to repent and believe. Paul wrote in Romans 8:7 that “the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so.”

Nevertheless, the effectual call comes with power and is guaranteed to enable us to obey by repenting and believing. And this is God’s purpose as we read in Romans 8:28-30. In Verse 28 we are told, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” And then Verses 29-30 go on to tell us what that purpose is. We read, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.”

What a glorious and gracious purpose! God’s purpose is nothing less than the complete salvation of his people. He has predestined a certain group of people from eternity past to be called, justified and glorified in his sight.

And to be glorified, as we will see in a later session, means that we will be made perfectly sinless and will be given an imperishable body fit for living in heaven with God and each other for all eternity.

The effectual call also has specific content. While God can certainly work in people’s lives in many different ways to draw them to Christ, at some point the gospel must be presented to them and the normal way for that to happen is for another human being to present it.

Paul tells us this explicitly in Romans 10:13-14, where we read that “‘Everyone who calls on the name of the Lord will be saved.’ How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?”

There is specific information that must be known for a person to be saved. Wayne Grudem does a good job of discussing this fact and he lists three elements that must be present in the gospel call: first, an explanation of the facts concerning salvation, second, an invitation to personally respond to these facts in repentance and faith, and third, God’s promise of forgiveness and eternal life.[6]

With regard to the facts concerning salvation, Grudem first says that all people have sinned. And Paul tells us this clearly in Romans 3:23, “for all have sinned and fall short of the glory of God”. Second, we must tell people that the penalty we owe because of our sin is eternal death. Romans 6:23 says that “the wages of sin is death”, and in Matthew 25:46 Christ told us that the unsaved “will go away to eternal punishment”. These two points together comprise the bad news that we are all sinners deserving God’s wrath.

The third point Grudem mentions is the good news that Jesus Christ died to pay the penalty for our sins. In Romans 5:8 Paul wrote that “God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” This is absolutely incomprehensible love, especially when you consider that Christ died for people who were his enemies.

And then, after presenting these basic facts, Grudem’s second element is obviously necessary. We must call on people to personally repent of their sins and place their trust in Jesus Christ and his atoning sacrifice. And his third element must also be there; we must tell people of God’s promise that if they will repent and believe they will be saved from eternal hell and will instead go to heaven based on the merits of Christ.

I can’t imagine a better promise than that. And with that, we are out of time for today. So, let me remind you that you can email your questions and comments to info@whatdoesthewordsay.org. And we will do our best to answer you.

[1] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 89

[2] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[3] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg. 692

[4] He does not explicitly criticize it in Redemption Accomplished and Applied, but he does on pg. 165 of his Collected Works, Vol. II, Banner of Truth Trust, 1977

[5] Note: The effectual call and regeneration are separate topics in in Murray’s book Redemption Accomplished and Applied. Later in his career however, he changed his mind about whether or not the topic of the call should be defined in any way by the response it elicits from the believer. See his Chapters on The Call and Regeneration in Vol. Two of his Collected Writings, especially footnote 2 on pg. 167. On page 172 of his Collected Writings, in the chapter on regeneration, which represents his older view, he wrote, “God’s call is an efficacious summons and therefore carries with it, carries as it were in its bosom, the grace that ensures the requisite response on the part of the subject.” It is unclear to me exactly how this grace is related to regeneration itself, they do not appear to be synonymous. So, perhaps, it is this grace that in Murray’s view makes the call efficacious and yet distinguished from regeneration itself? I’m not sure.

[6] Grudem, op. cit., pp 694-695

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Yes Single

[146] Thinking Biblically

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You’re listening to What Does the Word Say, a series of podcasts on biblical theology produced by Grace and Glory Media, and I’m Dr. Spencer. Our usual host Mr. Roby is not with me again today because we are both still obeying the stay-at-home order issued as a result of the coronavirus pandemic. We are also continuing to take a short break from our series on systematic theology. This week I want to talk about how to think biblically.

It is important for Christians to think biblically at all times, but it is especially important in difficult times like these. In 2 Corinthians 10:5 the apostle Paul wrote, “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.”[1]

We are not free to think whatever we want to think. Jesus Christ is Lord of everything, including our thinking. It dishonors God and therefore displeases him when we think improperly. So, for example, if we think that the coronavirus pandemic is somehow outside of his control, we dishonor him. To think that way is to disparage his sovereignty and power.

Now someone may think that by believing God is not in control of this pandemic he is defending God from being charged with not being good or loving, but that is a completely unbiblical way to think. We discussed God’s providence in some detail in Sessions 88 through 93, but for now let me just note that if God is not in control of every detail of every single event in the universe, then we can’t trust any of his promises.

Also, the Bible clearly tells us that God is in control of everything, so to say otherwise is unbiblical. I won’t go back through all that we covered before, Session 89 provides a number of Scripture references in support of this statement, but let me just give three examples for today.

First, in Proverbs 16:33 we are told that “The lot is cast into the lap, but its every decision is from the LORD.” Now casting a lot was the Old Testament equivalent of rolling the dice, so this proverb is explicitly telling us that God is in control even of things that people tend to think of as random events.

Second, in Psalm 139:16 King David was praying to God and said that “All the days ordained for me were written in your book before one of them came to be.” This shows us that God is also in control of our lives. In fact, we are told elsewhere that he knits us together in our mother’s wombs (Ps 139:13), he ordains when, where and to whom we are born (e.g., Ps 139:13, Is 45:13, Acts 17:26). He elects us unto salvation or passes us by and leaves us to be justly punished for our sins (e.g., Rom 9:13). He has ordained the exact moment and cause of our death (e.g., 1 Sam 28:19, Ps 139:16). And all of this was done before the creation of the world (e.g., Eph 1:4).

Third, in the New Testament we read, in Matthew 10:29, that Jesus said, “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father.” Which makes it clear that even seemingly unimportant events in this world are under God’s control.

And we also can’t restrict God’s sovereignty by saying that he isn’t in control of disasters and sinful acts as well. With regard to so-called natural disasters, God has established the fixed laws of heaven and earth as we read in Jeremiah 33:25, which certainly include the physical laws governing weather, earthquakes and so on. But God is still in control of these things. For example, Jesus calmed a storm on the Sea of Galilee by simply commanding the wind and the waves to be still as we read in Mark 4:39. And with regard to sin, God does not directly cause sin, but he is in complete control of it. If he so chooses, he can stop anyone from doing any particular sinful act. And yet, we must admit the obvious fact that there are very many natural disasters and wicked sinful things that happen in this world. So, it is clear that God allows them to happen, and he does so for a purpose. He is not capricious.

It is sometimes argued, although incorrectly, that the existence of evil in this world proves that God is either not completely good, or not completely sovereign. We answered that charge in Session 74 and so all I’m going to say now is that the statement is the result of a faulty assumption; namely, that God’s purpose is to make our lives here on earth as pleasant as possible, which simply is not true, that isn’t his purpose.

In order to think biblically, in other words correctly, about anything that happens in this life we must first have a biblical perspective on life, which includes understanding that God’s purpose is the manifestation of his own glory. The biblical perspective is also eternal. This life is short, but we are all made for an eternal existence, either in hell or in heaven. When you consider those two eternal realities, all of sudden you realize that the most important thing, in fact, we could say the only truly important thing in this life for everyone is determine to which of these two possible eternal homes you are headed.

All of human history is subservient to this ultimate purpose. God is creating a people for himself, which is variously called the church (e.g., 1 Tim 3:5), or the family of God (e.g., 1 Pet 4:17), or the bride of Christ (e.g., Eph 5:24-32), or God’s inheritance (e.g., 1 Sam 10:1), or God’s treasured possession (e.g., Ex 19:5). The one thing needful, as Christ said to Martha in Luke 10:42, is to make sure that Jesus Christ is our personal Lord and Savior, “for there is no other name under heaven given to men by which we must be saved” as we are told in Acts 4:12.

To think biblically means to view everything through the lens of Scripture. In other words, it is to have a biblical worldview. Phil Johnson, the late professor of law at the UC Berkeley Law School and author of a number of excellent books, wrote that “Understanding worldview is a bit like trying to see the lens of one’s own eye. We do not ordinarily see our own worldview, but we see everything else by looking through it. Put simply, our worldview is the window by which we view the world, and decide, often subconsciously, what is real and important, or unreal and unimportant.”[2]

The common idea that we can build our worldview from scratch by being entirely neutral observers of reality and then analyzing the data and determining what we think is right is completely false. There is no such thing as a neutral observer and everyone, the scientist no less than the artist, views everything through the lens of his own preexisting worldview. And he will work to incorporate everything he sees into this preexisting worldview.

Now, our worldview is a bit like an onion, it has layers to it. On the outer layers we have opinions that are things we think are probably true, but we are perfectly able and willing to change those views if we find them to be inconsistent with the world we observe. So there certainly is a sense in which we can correct and build our worldview. But as you peel off the layers and get deeper and deeper into your worldview, you get into things that you believe far more strongly. Views that it would be incredibly difficult to convince you to change. And when you get to the very core of your worldview, you come to your most dearly held personal commitments, and the most important of these by far is whether or not you believe the God of the Bible exists and whether or not you believe the Bible to be his infallible Word. Every single human being alive either believes these statements are true, or not true. There are no exceptions. To think that you haven’t decided yet, is to have decided in the negative.

And these two statements are really inseparable since the Bible is the only place we receive objective revelation of the true and living God and his way of salvation. Now, we can learn many things about God from the world around us and from our own nature, but that revelation doesn’t provide sufficient information to be saved and to properly love and serve God; it is only sufficient to leave us without excuse when we stand before God.

Paul wrote in Romans 1:18-20 that “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.” In other words, this revelation, which is called general revelation, is sufficient for obligating every single human being to seek to know the true and living God, but no one does so. Paul wrote in Romans 3:11 that “there is no one who understands, no one who seeks God.”

So, all people in their natural state have a fundamental, core belief, or presupposition, that the God of the Bible does not exist and the Bible is not his infallible Word. In one sense everyone knows better but, as Paul wrote, they suppress this truth. And because of this fundamental presupposition at the core of his worldview, the unbeliever thinks differently than a born-again Christian will think. Paul wrote, in Romans 1:21, immediately after the verses I read a minute ago, that “although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.” He also wrote, in Ephesians 4:17, “So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking.” An unbeliever’s thinking is futile because it will never arrive at the right answer about God.

It isn’t that unbelievers can’t design cell phones and GPS systems, build cars and bridges and so on. They can do all of those things. But whenever it comes to thinking about God, they will get the wrong answer. And God is the only reality that truly matters in the end. Because where you spend eternity, whether in heaven or in hell, depends on your answer to one simple question, which Christ posed to his disciples in Matthew 16:15, “Who do you say I am?”

Unbelievers will give a range of answers to this question. Some may simply say that Jesus Christ is a fictional character and never really existed at all. Some will say that he is a real, historical figure, but that he was just a normal man who was put to death by the Romans in 1st-century Palestine and that was the end of him. His disciples then told people he had been raised from the dead and started what we call Christianity. Some unbelievers will concede that Christ was a great moral teacher, but nothing more.

Some unbelievers will even say that Jesus Christ is God and will call themselves Christians, but they have made up a different Jesus in their minds rather than believing in the Jesus who is revealed to us in his Word, the Bible. And this is nothing new. In his second letter to the church in Corinth Paul was rebuking them for not remaining true to the gospel and he wrote, in 2 Corinthians 11:4, “For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough.” But a different Jesus is of no use, in fact a different Jesus, a different gospel, will damn you. Jesus himself tells us in Matthew 7:21 that “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.” That statement is terrifying. Jesus goes on to say that many will come to him this way and he will tell them to depart from him. In other words, he will send them to hell.

Only a true, born-again Christian will give the right answer to Jesus’ question, “Who do you say that I am?”. A true believer will say that Jesus Christ is the second person of the eternal, almighty triune God, the Creator, Sustainer, Judge and Redeemer of all mankind. This eternal second person of the holy Trinity became incarnate when the Holy Spirit caused the virgin Mary to conceive. She then gave birth and Jesus grew up, lived a perfect sinless life, and willingly gave his life on the cross as the perfect sacrifice to atone for the sins of all those who put their faith in him.

This radical difference in worldviews between a believer and an unbeliever leads to a radical difference in thinking. But there are two important points to make about this difference. First, you cannot change your own worldview in this radical way. You must be born again. You must cry out for God to do a mighty work and give you a new heart and a new spirit so that you can repent and believe on Jesus Christ. As Jesus said in John Chapter 6, Verses 44 and 65, “No one can come to me unless the Father who sent me draws him” and “no one can come to me unless the Father has enabled him.”

And the second important point, and what I want to spend the rest of our time on today, is that if you have been born again, you still need to work in order to develop proper biblical thinking. A born-again person has the right presupposition at the core of his worldview, and he has the Spirit to enable him to understand God’s Word and apply it, but he also still has his old sinful nature to fight against and he needs to study the Word seriously, put it into practice, mortify his sin and walk in holiness in order to grow in faith and knowledge. We can’t just assume that if we have been born again, or regenerated, we suddenly know how to properly live the Christian life.

That is why the New Testament epistles always contain both indicatives and imperatives. The indicatives are there to instruct us about certain facts and the imperatives are there to command us how we are to live in the light of those facts. And we are given pastors and teachers to help us understand and apply the Word properly. We read in Ephesians 4:11-16 that it was Christ himself who, “gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.”

Without proper teaching and study, you can be born again and yet remain an infant in Christ, being “tossed back and forth by the waves” of this life. Waves like the coronavirus pandemic. And you can be “blown here and there by every wind of teaching”, like the false preachers who will tell you that if you have enough faith God will certainly heal you and keep your finances from failing. Now, to be clear, the Bible says that God is able to heal you and keep your finances from failing, and it is proper for you to pray for that. But the Bible is equally clear that God does not promise to do so. He will do whatever is best for you and will give him the greatest glory.

For example, even the apostle Paul was given a thorn in the flesh to humble him. He prayed three times for God to remove it, in fact we are told he pleaded with God to remove it, and yet God said “No.” We read in 2 Corinthians 12:9 that God’s answer was to say, “My grace is sufficient for you, for my power is made perfect in weakness.” It would obviously be silly to say that Paul’s faith was not sufficient, so the false teachers who say things like this are wicked charlatans on their way to hell and they want to bring you along with them. Don’t listen to them! Read the Word of God. Study it. Know what it says. Be guided by pious and learned men. If you study the Word yourself and pray, you can tell the difference. Go to our website, whatdoesthewordsay.org, and request your free copy of Good News for All People by the Rev. P.G. Mathew. If you read it prayerfully and then continue to study the Word, you will find it is written by a pious and learned man and that it properly expounds the Word of God, which is able to save you and equip you for difficult times, which the Bible says we will all go through. Times like we are in right now.

In our session last week, I mentioned that we must all make our calling and election sure because if we are not God’s children, then his promises are not for us and we have no real hope. The way you make your calling and election sure is by prayerfully studying God’s Word and then examining your life in the light of the many tests given to us in that Word. I will speak more about that next week, but for today let me just say that if you have been born again, if the love of God is in you, then you can take great solace in his promises.

You may die from Covid-19, or your spouse may die from it, or you may lose your job and much of your savings, these are all possible even for God’s children. But you have eternal life and God has promised that he will never leave you nor forsake you. You can rejoice as I noted last week even as you go through these trials. In fact, let me close with one of God’s great promises to his children. In Philippians 4:6-7 God commands us, “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”

Brothers and sisters, what a glorious promise this is! The peace of God, which transcends all understanding, can be ours even as we go through trials. Do not be anxious. Go to God with thanksgiving and praise and, yes, even with your requests for worldly things. He may not grant all of your worldly requests, but he does promise to give you his peace. And he promises, in Roman 8:28, that in all things, even this pandemic, he works for the good of those who love him.

So, may God bless you with his peace. And I hope that you will join with me in praying that God will use this pandemic to draw many people to himself, that we would see a mighty revival.

And remember that you can send your questions and comments to info@whatdoesthewordsay.org. We would love to hear from you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] In the Foreword to Nancy Pearcey’s book, Total Truth; Liberating Christianity form its Cultural Captivity, Crossway Books, 2004

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Yes Single

[135] Christ’s Redeeming Sacrifice

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. We have been discussing the doctrine of limited atonement and the “specific categories in terms of which the Scripture sets forth the atoning work of Christ”[1] according to the theologian John Murray. He lists four categories: sacrifice, propitiation, reconciliation, and redemption. We have covered the first three of these, so, Dr. Spencer, how would you like to proceed with the final category of redemption?

Dr. Spencer: Let me start with a quote from Murray. He wrote that “Just as sacrifice is directed to the need created by our guilt, propitiation to the need that arises from the wrath of God, and reconciliation to the need arising from our alienation from God, so redemption is directed to the bondage to which our sin has consigned us.”[2]

Marc Roby: And that raises an obvious question. To whom or to what are we in bondage?

Dr. Spencer: Well, we need to be careful in answering that question. Many would be tempted to say that we have been redeemed from the law, but that is not true in general. When Jesus was asked which was the greatest commandment, we read in Matthew 22:37-40 that he answered, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”[3]

And Murray notes that “It would contradict the very nature of God to think that any person can ever be relieved of the necessity to love God with the whole heart and to obey his commandments.”[4]

Marc Roby: That would be an unbiblical conclusion. We have made the point a number of times that we are, as Paul wrote in Romans 8:29, “to be conformed to the likeness of his Son” and Jesus was perfectly obedient. He tells us in John 8:29 that “The one who sent me is with me; he has not left me alone, for I always do what pleases him.”

Dr. Spencer: We have addressed this issue many times because it is of fundamental importance and is often misrepresented in modern churches. So Murray is very careful to be more specific. The first thing he notes is that we have been redeemed from the curse of law. Paul wrote in Galatians 3:13 that “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a tree.’”

Marc Roby: And the curse of the law is the punishment that is due to us for violating it.

Dr. Spencer: That’s right. Murray says that “The curse of the law is its penal sanction.” Sin is a violation of God’s law and Paul tells us in Romans 6:23 that “the wages of sin is death”. But Christians have been delivered from death in its fullest sense, which is why Paul wrote that wonderful passage in 1 Corinthians 15:55-57, “‘Where, O death, is your victory? Where, O death, is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ.”

Marc Roby: That reminds me of the answer to Question 85 of the Westminster Larger Catechism.

Dr. Spencer: I agree, and it is worth taking the time to look at that question and answer. Question 85 reads as follows – and I’m modernizing it a fair amount here; Since death is the wages of sin, why are the righteous not delivered from death, since their sins are forgiven in Christ?

Marc Roby: And the glorious answer is that “The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God’s love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.”

Dr. Spencer: The question, of course, is a very difficult one. In essence, it asks, “Why do Christians have to die?” There is mystery here and we cannot give a complete answer. But we can say, as the Catechism does, that we are “delivered from the sting and curse” of death. When death is a penalty for sin, it has a great sting and is a tremendous curse because it leads to eternal hell, the unending wrath of God.[5]

But, for a Christian, that sting and curse are removed. We must still experience the death of our bodies, but for a Christian, as Paul wrote in Philippians 1:21, “to die is gain.” It brings us into the very presence of God and our souls are perfected. We then remain in that perfected but disembodied state until Christ comes again, at which time we receive our new glorified bodies and spend eternity in heaven where, as we read in Revelation 21:4, “There will be no more death or mourning or crying or pain, for the old order of things has passed away.”

Marc Roby: That is a glorious and unimaginable future, which I long for with all my heart.

Dr. Spencer: And I do as well. We will speak more about that in a later session, but for now it is enough to note that Jesus’ atoning sacrifice redeems us from this curse of the law.

Marc Roby: What a wonderful redemption that is. What else does Christ’s atonement redeem us from?

Dr. Spencer: It redeems us from the ceremonial law. Paul explains this in his letter to the church in Galatia. He uses the example of a child coming of age. In those days a minor child would be under the supervision of a παιδαγωγός (paidagōgos), which is a Greek word that means one who leads a boy and is the origin of our word pedagogue. When the child comes of age, he would no longer be under the supervision of the παιδαγωγός. Let me read a passage from Paul’s letter using the English Standard Version of the Bible because it translates the passage more literally. In this passage, when you hear the English word “guardian”, it is translating the Greek word παιδαγωγός. In Galatians 3:24-26 we read, “So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith.”

Marc Roby: So, in other words, Paul is saying that believers, viewed as a whole, came of age when Christ came, to whom we are all united by faith.

Dr. Spencer: That is the idea. The law was our guardian, but when Christ came he redeemed us from this guardianship. In Galatians 4:4-5 Paul wrote, “But when the time had fully come, God sent his Son, born of a woman, born under law, to redeem those under law, that we might receive the full rights of sons.”

Therefore, Christ’s coming brought an end to the ceremonial laws of the Old Testament, which included the system of sacrifices. We read about these ceremonial laws in Hebrews 9:10, “They are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order.”

Marc Roby: And this new order was ushered in by Christ’s atoning sacrifice on the cross.

Dr. Spencer: Exactly. A couple of verses later, in Hebrews 9:12, we read that Christ “did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption.”

Marc Roby: And so we are no longer bound to keep the Jewish ceremonial laws dealing with kosher food, ceremonial washings, specified feast days, animal sacrifices and so on.

Dr. Spencer: That’s right. We are free from all of that. But as I noted earlier, we are not free of our obligation to keep the moral law. Murray writes that “Christ has redeemed us from the necessity of keeping the law as the condition of our justification and acceptance with God. Without such redemption there could be no justification and no salvation. It is the obedience of Christ himself that has secured this release.”[6] Notice that if we did have to keep the law to be saved, there could be no salvation. But, as Paul wrote in Romans 3:20, “no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.” So, although anyone who has been truly born again will live a life characterized by the obedience of faith, our obedience is not in any way meritorious. It is the obedience of Christ alone that saves us.

Marc Roby: And praise God for that obedience. What else does Christ’s atoning sacrifice redeem us from?

Dr. Spencer: It redeems us from both the guilt and the power of sin. The effect of our being redeemed from the guilt of sin is our justification and the forgiveness of our sins. The effect of our being redeemed from the power of sin is that we have the ability to say “no” to sin and to walk in holiness for the glory of God.

Marc Roby: And what a wonderful power that is.

Dr. Spencer: But it is a power that is completely eviscerated by the unbiblical teaching that Christ can be your Savior and not your Lord. Murray wrote that “Redemption from the power of sin may be called the triumphal aspect of redemption. In his finished work Christ did something once for all respecting the power of sin and it is in virtue of this victory which he secured that the power of sin is broken in all those who are united to him. It is in this connection that a strand of New Testament teaching needs to be appreciated but which is frequently overlooked. It is that not only is Christ regarded as having died for the believer but the believer is represented as having died in Christ and as having been raised up with him to newness of life. This is the result of union with Christ.”[7]

In other words, Christ is victorious, he defeated sin, Satan and death itself, and because we are united with him we can also have victory over sin, Satan and death.

Marc Roby: That makes me think of 1 John 5:4 where we read that “everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith.”

Dr. Spencer: I like that verse. And I like the way the puritans used to speak about living a victorious Christian life. We need to get that language back into usage. Christians have a glorious freedom in Christ, a freedom to not sin! Too often today self-professing Christians think that they have a freedom to sin all they want because they are saved by grace alone. But that is a complete perversion of the true gospel. Paul dealt with this very question in the book of Romans. In Romans 6:1 he asks the question, “What shall we say, then? Shall we go on sinning so that grace may increase?”

Marc Roby: And then he begins his answer, in Romans 6:2-4, by saying, “By no means! We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

Dr. Spencer: We see here the symbolism of Christian baptism, we were “buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” We died to our old sinful nature and have become new creations. In 2 Corinthians 5:17 Paul wrote, “if anyone is in Christ, he is a new creation; the old has gone, the new has come!” If we have been born again, we are new creations and we will live overcoming lives in union with Christ. We will never be perfect in this life, we sin every day, but we don’t have to sin. We have the freedom and the power, to say “no”!

Marc Roby: Paul went on in Romans 6:6-7 to say, “we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been freed from sin.”

Dr. Spencer: That is the freedom we have in Christ. And Paul goes in Verses 12-14 to explain what it really means to be under grace instead of under the law. He wrote, “Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace.” As I said earlier, to be under grace is to have the freedom to not sin.

Marc Roby: What a glorious gospel this is. It is much greater freedom to have the power to not sin than it would be to be able to sin and not pay the penalty.

Dr. Spencer: And our indwelling sin is not our only enemy. The devil is real and his demons are real. They hate God and they hate God’s people and they do not want us to have victory over sin and live holy lives that bring glory to God. They want to bring us down and make us fail. As Christ told us in John 10:10, the devil only comes only to “steal, kill and destroy.” But he mostly does it by bringing temptations for things that our remaining sin desires.

Marc Roby: But God promises us, in 1 Corinthians 10:13, that “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.”

Dr. Spencer: Yes, that’s a very comforting promise. But we must take the way out that God provides. We need to be on our toes, ready for battle. Paul wrote about this in Ephesians 6:11-13 where he commands us, “Put on the full armor of God so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.”

Marc Roby: And the full armor of God includes salvation itself, truth, righteousness, faith, the Word of God and prayer.

Dr. Spencer: We need spiritual weapons to fight spiritual battles. Many people who consider themselves Christians today either deny the reality of the devil outright, or deny his reality in practice by never giving any thought to the spiritual warfare in which all true Christians are engaged. If you are a Christian but have no sense of this warfare, you are in serious danger.

Marc Roby: But we are promised that we can win in this war. James tells us in James 4:7, “Submit yourselves, then, to God. Resist the devil, and he will flee from you.”

Dr. Spencer: That is a wonderful promise. Satan is far more powerful than we are, but as we read in 1 John 4:4, “the one who is in you is greater than the one who is in the world.” So if we submit ourselves to God, meaning that we walk in humble obedience, depending on his grace and promises, then we can overcome Satan because we are united with Christ.

Marc Roby: And so, as you said, Christ has redeemed us from both the guilt and the power of sin.

Dr. Spencer: Let me read one more quote from John Murray to conclude this topic. He wrote that “redemption from sin cannot be adequately conceived or formulated except as it comprehends the victory which Christ secured once for all over him who is the god of this world, the prince of the power of the air, the spirit that now works in the children of disobedience.”[8]

And, for those who may not know, those are all descriptions, or titles, used for the devil in the Bible. He is the “god of this world”[9] – with a little ‘g’, he is the “prince of the power of the air”,[10] and he is the “spirit that now works in the children of disobedience.”[11] When Christ redeemed us from sin, he gave us victory over our sin, over this world, and over Satan.

Marc Roby: Hallelujah! Christ’s atoning sacrifice has secured the ultimate, eternal victory for all of his people.

Dr. Spencer: And we have now seen that the atonement is described in the Bible in the terms of a sacrifice, a propitiation, a reconciliation and a redemption.

Marc Roby: And with that we are out of time for today. So, let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We appreciate hearing from you.

[1] J. Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 19

[2] Ibid, pg. 43

[3] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[4] Murray, op. cit., pg. 44

[5] For a good short treatment of this answer in the Catechism, see J.G. Vos, The Westminster Larger Catechism, A Commentary, Ed. By G.I. Williamson, P&R Publishing, 2002, pp 197-198

[6] Murray, op. cit., pg. 45

[7] Ibid, pg. 48

[8] Ibid, pg. 50

[9] 2 Corinthians 4:4 (“god of this age” in the NIV)

[10] Ephesians 2:2 (“ruler of the kingdom of the air” in the NIV)

[11] Ephesians 2:2 (“spirit who is now at work in those who are disobedient” in the NIV)

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Yes Single

[134] Christ’s Propitiatory Sacrifice

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine soteriology, the doctrine of salvation. We have been discussing the doctrine of limited atonement and the “specific categories in terms of which the Scripture sets forth the atoning work of Christ”[1] according to the theologian John Murray. He lists four categories: sacrifice, propitiation, reconciliation, and redemption. Last time we covered sacrifice. So, Dr. Spencer, how would you like to proceed today with the category of propitiation?

Dr. Spencer: We should begin by defining propitiation. Murray writes that “To propitiate means to ‘placate,’ ‘pacify,’ ‘appease,’ ‘conciliate.’ … Propitiation presupposes the wrath and displeasure of God, and the purpose of propitiation is the removal of this displeasure.”[2]

Marc Roby: It is worth noting that you won’t find the word propitiation in the 1984 NIV Bible that we use as our primary source.

Dr. Spencer: No, you won’t. The translators shied away from using the term. You will find it, however, in four places in the New Testament of the English Standard Version.[3] Murray discusses the fact that this term has been troublesome for some. He wrote that “Perhaps no tenet respecting the atonement has been more violently criticized than this one.”[4] But he also notes that this criticism is mostly because the term is misunderstood. He wrote that “It has been charged that this doctrine represents the Son as winning over the incensed Father to clemency and love, a supposition wholly inconsistent with the fact that the love of God is the very fount from which the atonement springs.”[5]

Marc Roby: That view of the atonement would certainly be at odds with the Bible. The famous verse in John 3:16 tells us plainly that “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” [6] And it is clear that “God” here refers to God the Father. It is he who loved the world enough to send his Son.

Dr. Spencer: You’re quite right. Murray wrote that “To say the least, this kind of criticism has failed to understand or appreciate some elementary and important distinctions. First of all, to love and to be propitious are not convertible terms. It is false to suppose that the doctrine of propitiation regards propitiation as that which causes or constrains the divine love.”[7] In other words, God can love us and still need to be propitiated. It is not the propitiation that brings about his love. He loves us, but because he is holy and just, our sins still require propitiation.

Marc Roby: As a poor analogy we could note that a good human father loves his children, and yet will still be properly angry with them and need to be appeased, or we could say propitiated, when they sin.

Dr. Spencer: That analogy is readily understandable and useful. Murray says that “The wrath of God is the inevitable reaction of the divine holiness against sin. Sin is the contradiction of the perfection of God and he cannot but recoil against that which is the contradiction of himself. … To deny propitiation is to undermine the nature of the atonement as the vicarious endurance of the penalty of sin. In a word, it is to deny substitutionary atonement.”[8]

Marc Roby: And that is how you very quickly end up with a deviant form of Christianity that views Jesus Christ as just being a good moral teacher and example, rather than the unique God-man who loved us enough to take our sins upon himself, bear the wrath of God, and die to save us.

Dr. Spencer: And such an aberrant form of Christianity is also a false Christianity that cannot save anyone, which is why this topic is so important. I understand the modern thought that it is somehow vulgar and unsophisticated for God to require a propitiatory sacrifice to atone for sins, but we simply must recognize how vulgar and offensive sin itself is. It isn’t just that we are not always as nice as we should be, or that we are sometimes a little selfish or anything like that. We must recognize that, at its core, sin is rebellion against God. It is a denial of the Creator/creature distinction. We are, in essence, saying that God has no right to tell us how to live.

Marc Roby: Yes, we see that clearly in the Genesis account of the fall of man. God had told Adam and Eve that if they ate from the tree of the knowledge of good and evil they would die. They were allowed to eat from every other tree, they were only forbidden to eat from that one. But we read in Genesis 3:4-5 Satan came in the form of a serpent and said to Eve, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”

Dr. Spencer: And when Eve allowed herself to consider that statement, which directly contradicted God, she was, in essence, rejecting her position as a creature and assuming that she had the right to decide who was telling the truth. It was a rejection of God’s authority and it implicitly accused him of lying to them and not treating them well, in other words, of denying them something good.

Marc Roby: It is not pleasant to think seriously about sin. The more you think about it, the worse it appears.

Dr. Spencer: And we never fully comprehend in this life how bad it really is. But let’s move on with discussing propitiation as being one of the categories the Bible uses to describe Christ’s atoning work.

Murray notes that in the Old Testament, the concept of propitiation is “expressed by a word which means to ‘cover.’”[9]

Marc Roby: And that makes perfect sense. If something is offensive, we can cover it up so that the offense is no longer visible.

Dr. Spencer: Exactly. God is offended by sin. It needs to be covered. We noted last week that in the Old Testament period the high priest would go in to the Most Holy Place on the Day of Atonement and sprinkle the blood of the sacrifice on the cover of the ark. The ark contained the law of God, which the people had broken and which, therefore, testified against them. The symbolism was that when God, who appeared above the cover, looked down toward the ark, his view of the law would be blocked by the blood. In other words, the blood covered the tablets of the law, which testified against the people.

Marc Roby: One of the uses of the law identified by theologians is to drive us to Christ since it is evident that we have not, and indeed cannot, keep it.

Dr. Spencer: That’s true. And in the Greek translation of the Old Testament that was in use at the time of Christ, called the Septuagint, the Greek word used for the atonement cover is ἱλαστήριον (hilastērion), which can be translated as the place of propitiation.[10]

We see this word used in the New Testament. In Romans 3:25 the apostle Paul wrote that God presented Christ as a “sacrifice of atonement”, which is how the NIV translates the Greek word hilastērion. The ESV translation[11] is better and uses the word propitiation.

Marc Roby: I think that clearly establishes that propitiation is one of the categories in terms of which the Bible speaks of the atonement.

Dr. Spencer: I agree, but before we move on to the next category, I want to read one more short quote from Murray. He wrote that “the idea of propitiation is so woven into the fabric of the Old Testament ritual that it would be impossible to regard that ritual as the pattern of the sacrifice of Christ if propitiation did not occupy a similar place in the one great sacrifice once offered.”[12]

Marc Roby: That argument makes good sense. And now I assume we are ready to move on and examine the next category, which is reconciliation.

Dr. Spencer: You assume correctly. Murray writes that “Reconciliation presupposes disrupted relations between God and men. It implies enmity and alienation. This alienation is twofold, our alienation from God and God’s alienation from us.”[13] People often object to the idea that there is enmity, or hostility between us and God or God and us, but this is a completely biblical statement. In Colossians 1:21 Paul wrote, “Once you were alienated from God and were enemies in your minds because of your evil behavior.” And in Romans 8:7 he wrote that “the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so.”

Marc Roby: Those verses certainly make the case that sinners are hostile enemies of God.

Dr. Spencer: And there are others we could use as well, but I think those suffice. But in addition to looking at the attitude of sinners toward God, we also need to look at God’s attitude toward sinners. In Romans 2:6-8 we read that “God ‘will give to each person according to what he has done.’ To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.” If you reject the truth – that is you reject Jesus Christ and his gospel, you will experience God’s wrath and anger. In fact, by my count the word wrath is used 28 times in the 1984 NIV translation of the New Testament to refer specifically to the wrath of God that will be poured out on sinners.

Marc Roby: And, of course, there is also the difficult verse we have looked at before in Romans 9:13 where Paul quotes from the Old Testament prophet Malachi and tells us that God says, “Jacob I loved, but Esau I hated.”

Dr. Spencer: That’s right. I think the reason people have such a hard time dealing with the idea of God hating anyone is that they don’t realize that our hatred is almost always sinful, so you can’t think of God hating the way a human being hates. But there is a kind of hatred that is devoid of sin. Murray writes, “If we dissociate from the word ‘enmity’ as applied to God everything of the nature of malice and malignity, we may properly speak of this alienation on the part of God as his holy enmity toward us.”[14]

Marc Roby: That is a bit hard to do – to think of enmity without malice or malignity. But God does not wish to do harm to anyone just for the sake of doing harm. When he hates someone and subjects them to his wrath, it is because their sin is, as you noted earlier in a quote from Murray, “the contradiction of the perfection of God”.

Dr. Spencer: It is difficult to remove our sin from the idea of hatred and anger, but we must try. God’s anger, hatred and wrath are holy and perfectly justified.

And in making our point so far, we have only quoted from the New Testament because many people incorrectly think that God is not wrathful in the New Testament. But God has not changed. As Paul tells us in Romans 1:18, “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men”. The God of the Old Testament is the same as the God of the New Testament. He is merciful to those whom he chooses to save, but he sends the rest to eternal hell, which is treating them justly for their sins. As Jesus himself tells us in John 3:18, “whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son.”

Marc Roby: And Christ’s atoning work reconciles those who trust in him to God.

Dr. Spencer: Yes, it does. Paul wrote about Christ in Colossians 1:19-20, “For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” Now, when it says that was pleased “to reconcile to himself all things”, it doesn’t mean that everyone will be saved. Taken in context and interpreted in the light of the rest of Scripture, it is obvious that it means all of those whom God has chosen to reconcile.

Marc Roby: There is a question though of whether we are speaking about God changing us to take away our enmity against him, or whether the reconciliation is referring to God’s enmity toward us being removed.

Dr. Spencer: Well, in the verses I just read from Colossians it may well be God changing us, but Murray notes that when you examine the Scriptures carefully, “It is not our enmity against God that comes to the forefront in the reconciliation but God’s alienation from us.”[15] He makes a lengthy argument to support this contention, but I’m only going to give part of it here because I think it is sufficient. Interested listeners can examine the original reference for more details. So, let’s take a look at two passages, beginning with Romans 5:8-11.

Marc Roby: Okay, well let me read those verses. Paul wrote, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.”

Dr. Spencer: Let me point out two of the things Murray notes about this passage. First, we were reconciled to God when we were God’s enemies. That makes no sense unless the word “reconciled” is referring to God’s attitude toward us. Secondly, we see that we have “received reconciliation.” In other words, it is a gift given to us. It is not something accomplished by us.

But the passage in 2 Corinthians 5:18-21 is even more powerful in making Murray’s point.

Marc Roby: And in those verses Paul wrote, “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Dr. Spencer: I will again summarize only a portion of Murray’s argument. Note that it is God who is working in this passage, not us. He has reconciled us to himself and he made Christ to be sin for us. Also note that the passage says God is “not counting men’s sins against them.” That is clearly speaking about his attitude toward us. And it speaks about what we have called the double imputation; namely, that God imputes our sins to Christ and his righteousness to us. Verse 21 says that “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” The fact that this is speaking about imputation makes it clear that it is not speaking about a real change in our attitude.

Marc Roby: Although if we are born again, there certainly will be a change in our attitude.

Dr. Spencer: Oh, that’s very true, but Murray’s point is simply that the emphasis is placed on the removal of God’s enmity toward us, which flies in the face of much of the modern view about God being so nice and loving that he is never angry with anyone.

Marc Roby: Very well. We have now made the case that the atoning work of Christ is categorized as a sacrifice, a propitiation and a reconciliation. That leaves just the fourth category mentioned by Murray, that of redemption. But that will have to wait for next week because we are out of time for today. So I’ll take this opportunity to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org, and we will respond as soon as possible.

[1] J. Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 19

[2] Ibid, pg. 30

[3] Romans 3:25, Hebrews 2:17, 1 John 2:2 and 1 John 4:10

[4] Murray, op. cit., pp 30-31

[5] Ibid, pg. 31

[6] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[7] Murray, op. cit., pg. 31

[8] Ibid, pp 32-33

[9] Ibid, pg. 30

[10] W. Bauer, A Greek English Lexicon of the New Testament and Other Early Christian Literature, 2nd Ed., Revised and augmented by F.W. Gingrich and F. Danker, Univ. of Chicago Press, 1979, pg. 375

[11] i.e., the English Standard Version

[12] Murray, op. cit., pp 29-30

[13] Ibid, pg. 33

[14] Ibid, pg. 33

[15] Ibid, pg. 34

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