Chapter Four - The Application of the Death of Christ
1. CONVERSION
Conversion is that turning to God, and it represents the human response to the call of God. It consists of two elements:
The Scriptures never ask man to justify himself, to regenerate himself, or to adopt himself. God alone can do these things, but man by God's enablement can turn to God. The church at Jerusalem acknowledged, "Well then, God has granted to the Gentiles also the repentance that leads to life" (Acts 11:18; cf. 2 Timothy 2:25). It seems clear that repentance and faith lead to justification, and justification leads to life, and not the reverse (Romans 5:17f). We look, then, at the two elements in conversion. In the genuine conversion of a man, repentance and faith happen simultaneously.
2. THE ELEMENT OF REPENTANCE
Although repentance and faith are closely linked together we need to consider each by itself.
2.1 The Definition of Repentance
Repentance is a change of mind or will in which a man turns from sin by acknowledging that he is a sinner and that he needs Jesus Christ to be his Saviour. At conversion, the sinner is helpless to alter his own life. What he needs is the work of God on his behalf. If repentance is genuine, the sinner has repudiated his sinfulness and desires righteousness. Thus a change of direction indeed follows repentance, but that is always accomplished as a work of God. To repent is not to do something, but to acknowledge the utter spiritual bankruptcy of one's life without God (Ephesians 2:12).
2.2 The Importance of Repentance
The importance of repentance is not always recognized as it should be. Some call upon the unsaved to accept Christ and to believe, without ever showing the sinner that he is lost and needs a Saviour. But the Scriptures lay much stress on the preaching of repentance. Repentance was the message of the Old Testament prophets (Deuteronomy 30:10; 2 Kings 17:13; Jeremiah 8:6; Ezekiel 14:6; 18:30). It was the keynote of the preaching of John the Baptist (Matthew 3:2; Mark 1:15), of Christ (Matthew 4:17; Luke 13:3-5), of the twelve as such (Mark 6:12), and in particular of Peter on the day of Pentecost (Acts 2:38; cf. 3:19). It was also fundamental to the preaching of Paul (Acts 20:21; 26:20). The dispensational change has not made repentance unnecessary in this age; it is definitely a comand to all men (Acts 17:30). This is what Paul said at Athens, the farthest removed from a Jewish environment. Repentance is something in which all heaven is supremely interested (Luke 15:7, 10; 24:46f). It is the fundamental of fundamentals (Matthew 21:32; Hebrews 6:1), because it is an absolute condition of Salvation (Luke 13:2-5).
2.3 The Meaning of Repentance
Repentance is essentially a change of mind, taking the word in a broad sense. It has, however, three aspects:
Let us look at each of these more carefully.
2.3.1 The intellectual element
This implies a change of view. It is a change of view with regard to sin, God, and self. Sin comes to be recognized as personal guilt, God as the one who justly demands righteousness, and self as defiled and helpless. The Scriptures speak of this aspect of repentance as the knowledge of sin (Romans 3:20; cf. Job 42:5f; Psalm 51:3; Luke 15:17f; Romans 1:32). Repentance also involves a change of mind concerning Christ. Peter called upon the Jews to see Christ not as a mere man, an imposter, or a blasphemer, but as the promised Messiah and Saviour (Acts 2:14-40).
2.3.2 The emotional element
This implies a change of feeling. Sorrow for sin and a desire for pardon are aspects of repentance. There is intense emotion in David's prayer, "Be gracious to me, O God, according to Thy lovingkindness; according to the greatness of Thy compassion blot out my transgressions" (Psalm 51:1). Paul writes, "I now rejoice, but that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, in order that you might not suffer loss in anything through us. For the sorrow that is according to the will of God produces a repentance without regret" (2 Corinthians 7:9f). Other verses which show emotion to be a part of repentance are Matthew 21:32; 27:3 (cf. Psalm 38:18).
2.3.3 The volitional element
This element implies a change of will, disposition, and purpose. This is the inward turning from sin. There is a change of disposition to seek pardon and cleansing. Peter said, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38), and Paul writes, "Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?" (Romans 2:4). The volitional element of repentance is contained in both these verses.
Confession of sin (Psalm 32:5; 51:3f; Luke 15:21; 18:13; 1 John 1:9) and reparations for wrongs done to men (Luke 19:8) are fruits of repentance, but they do not constitute repentance. We are not saved for repenting but if we repent. Repentance is not a satisfaction rendered to God, but a condition of the heart necessary before we can believe unto Salvation. Furthermore, true repentance never exists apart from faith. That is, one cannot turn from sin without at the same time turning to God. Conversely, we may say that true faith never exists without repentance. The two are inseparably bound together.
2.4 The Means to Repentance
A word should also be said about the means to repentance. On the divine side, repentance is the gift of God. Paul writes, "If perhaps, God may grant them repentance leading to the knowledge of the truth" (2 Timothy 2:25; cf. Acts 5:31; 11:18). On the human side, it is brought about by various things. Jesus teaches that miracles (Matthew 11:20f), even the coming of one from the dead (Luke 16:30f), are insufficient to produce repentance. But the Word of God (Luke 16:30f), the preaching of the gospel (Matthew 12:41; Luke 24:47; Acts 2:37f; 2 Timothy 2:25), the goodness of God toward his creatures (Romans 2:4; 2 Peter 3:9), the chastisement of the Lord (Hebrews 12:10f; Revelation 3:19), belief of the truth (Jonah 3:5-10), and a new vision of God (Job 42:5f) are definite means that God uses to produce repentance.
2.5 The Components of Repentance
2 Corinthians 7:9-11 defines the essential nature of repentance:
2.6 Conclusion
Repentance is a gift of God in the sense that the Holy Spirit brings about conviction of sin. Thus, "God has granted to the Gentiles also the repentance that leads to life" (Acts 11:18). Along with faith it is a requirement of Salvation; it is the acknowledgment that one is a sinner in need of a Saviour. The sinner acknowledges his need to turn in repentance, while God brings about the actual turning in terms of new behaviour.
3. THE ELEMENT OF FAITH
Faith and repentance go hand in hand in conversion. True repentance leads to faith, and there is no "saving" faith without repentance. This is because repentance, which is an acknowledgment of need for a Saviour, requires a faith by which one entrusts himself wholly to the One who is able to meet his need for a Saviour.
A man's life is governed by what he believes and in what he has faith, and his religion by the person in whom he believes. But what Christ saw and rewarded in each of these cases was faith. This is true, and it ought to cause us to consider the place of faith in life. Let us consider it as an element of conversion.
3.1 The Definition of Faith
Faith is placing one's full trust in Jesus Christ as Saviour and Lord.
3.2 The Importance of Faith
The Scripture declare that:
Surely, these benefits reveal the importance of faith.
3.3 The Meaning of Faith
Let us first distinguish between some terms that are sometimes confounded. Such as the terms:
The word "belief" is often used in the same sense as the word "faith"; but many times it serves to denote only one element of faith, namely the intellecutal. We must guard against a loose use of this term.
Hope has to do exclusively with the future, while faith has to do with the past, the present, and the future. Hope has been defined as desire plus expectation, but Scriptural hope has in it also the elements of knowledge and assurance. It rests upon a truth revealed in the Scriptures.
By "the faith" we mean the sum total of Christian doctrine as contained in the Scriptures (Luke 18:8; Acts 6:7; 1 Timothy 4:1; 6:10; Jude 3).
Trust is a characteristic Old Testament word for the New Testament "believe" or "faith."
What then is faith? In conversion, faith is the turning of the soul to God, as repentance is the turning of the soul from sin. The Scriptures represent faith as an act of the heart. It therefore involves an intellectual, an emotional, and a volitional change. Men believe with the heart to be saved (Romans 10:9f). The Scriptures emphasize the intellectual aspect of faith in such references as Psalm 9:10; John 2:23f; and Romans 10:14. Nicodemus had faith in this sense of the term when he came to Jesus (John 3:2), and the demons, we are told, believe, for they know the facts concerning God (James 2:19). It is, no doubt, in this sense also that Simon Magus believed (Acts 8:13), for there are no indications that he repented and appropriated Christ. We conclude, therefore, that faith must be more than intellectual assent. Let us look at the three aspects necessary to faith.
3.3.1 The intellectual element
This element includes belief in the revelation of God in nature, in the historical facts of Scripture, and in the doctrines taught therein as to man's sinfulness, the redemption provided in Christ, the conditions to Salvation and to all the blessings promised to God's children. While this element of faith is greatly disparaged in our day, it is nevertheless fundamental to the other constituents of faith. Paul says, "So faith comes from hearing, and hearing by the word of Christ" (Romans 10:17). We know that there is a God; therefore, we believe in his existence (Romans 1:19f); we need to know the gospel in order to believe in Christ (Romans 10:14). Scriptural faith, therefore, is not the acceptance of a working hypothesis in religion, it is belief based on the best of evidence.
3.3.2 The emotional element
This is emphasized in such Scriptures as Psalm 106:12f, "Then they believed His words; they sang His praise. They quickly forgot His works; they did not wait for His counsel" ; Matthew 13:20f, "And the one on whom seed was sown on the rocky places, this is the man who hears the word, and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away" ; and John 8:30f; where the writer distinguishes between the many who believed on him and those who merely believed him. Compare also the scribe's assent to Jesus' statement as to what is the greatest commandment without accepting him as Saviour (Mark 12:32-34); and John 5:35; "He was the lamp that was burning and was shining, and you were willing to rejoice for a while in his light." All these references intimate a partial and temporary acceptance of the truth of God, as distinguished from a complete appropriation of its message and its Christ.
We may define the emotional element of faith as the awakening of the soul to its personal needs and to the personal applicability of the redemption provided in Christ, together with an immediate assent to these truths. But it must not stop here, for while the emotional element is certainly to be recognized as a constituent of faith, it must not be treated as if it were the sole characteristic of faith.
3.3.3 The voluntary element
This element of faith is the logical outgrowth of the intellectual and the emotional. If a man accepts the revelation of God and His Salvation as true and comes to assent to it as applicable to himself personally, he should logically go on to appropriate it to himself. Each preceding term logically leads on to the succeeding; a man is not saved unless his faith has all three of these elements in it. The voluntary element, however, is so comprehensive that it presupposes the other two. Certainly, no one can be saved who does not voluntarily appropriate Christ, and no one can get an answer to prayer who does not wholeheartedly embrace the promises of God.
The voluntary element includes the surrender of the heart to God and the appropriation of Christ as Saviour. The former is brought out in such Scriptures as "Give me your heart, my son, and let your eyes delight in my ways" (Proverbs 23:26); "Come to Me, all who are weary and heavy-laden, and I will given you rest. Take My yoke upon you, and learn from Me" (Matthew 11:28f); and "If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple" (Luke 14:26). That the Greek term pisteuo (to believe or trust) is used in the sense of surrender and commitment is seen in such statements as "But Jesus, on His part, was not entrusting Himself to them, for He knew all men" (John 2:24); "They were entrusted with the oracles of God" (Romans 3:2); and "I had been entrusted with the gospel" (Galatians 2:7). The Scriptures frequently emphasize that man should count the cost before deciding to follow Christ (Matthew 8:19-22; Luke 14:26-33). The thought of surrender is also implied in the exhortation to accept Jesus as Lord. The command is "Believe in the Lord Jesus" (Acts 16:31), and we must confess "Jesus as Lord" (Romans 10:9) to be saved. To believe in Him as Lord is to recognize Him as Lord until we ourselves abdicate. This note in faith is often overlooked or even referred to a later time of consecration, but the Scriptures connect it with the initial experience of Salvation. The appropriation of Christ as Saviour is abundantly taught in Scripture (read John 1:12; 4:14; 6:53f; Revelation 3:20).
3.4 The Source of Faith
As with repentance, there is a divine and a human side of faith.
3.4.1 The divine side
Jesus is "the author and perfecter of faith" (Hebrews 12:2). Faith is a gift of God (Romans 12:3; 2 Peter 1:1), sovereignly given by the Spirit of God (1 Corinthians 12:9; cf. Galatians 5:22). Paul speaks of the whole aspect of Salvation as being a gift of God (Ephesians 2:8), and surely that includes faith.
3.4.2 The human side
Both the spoken and the written word of God produce faith. The Bible says, "So faith comes from hearing, and hearing by the word of Christ" (Romans 10:17), and "Many of those who had heard the message believed" (Acts 4:4). Not only is the word of God a means of faith, so is prayer (Mark 9:24; Luke 22:32). The disciples requested of the Lord, "Increase our faith" (Luke 17:5). Further, the exercise of the faith we have will be a means whereby our faith will grow (Matthew 25:29; cf. Judges 6:14).
3.5 The Implications of Genuine Faith
Many today define faith as merely an intellectual assent to the historical fact that Jesus died for one's sins. This "faith" desires forgiveness of sin without any conscious desire for deliverance from sin - that is, it is not accompanied by repentance. This kind of faith results in little or no change in one's behaviour, no following after Christ. Genuine faith, on the other hand, includes more than an acknowledgment that Jesus Christ died for sin.
3.6 A Commitment to Christ
A believer becomes a disciple of Christ at the time of his conversion (read Matthew 19:16-26; Luke 9:57-62). Jesus required His disciples to "follow" Him from the very beginning of their faith in Him (John 1:43-2:11). A believer's commitment will grow as he allows the Holy Spirit to apply it in specific areas of his life.
3.7 A Transfer of Trust
Everyone puts "trust" in something, whether he is a believer in Christ or not. Unbelievers trust in good works, religious rituals, a belief that there is no God to be accountable to, etc. The Thessalonians turns from idols to trust in the living God (1 Thessalonians 1:9). Sole confidence must be placed in Jesus and His provision, or man's pride of personal achievement will enter in and frustrate the grace of God (Ephesians 2:8).
3.7 The Result of Faith
The results of faith are several:
3.7.1 Salvation
Our whole Salvation is dependent upon faith. From start to finish we are saved by faith, be it justification (Romans 5:1), adoption (Galatians 3:5, 14; 4:5f), or sanctification (Acts 26:18). Peter tells us that we are "protected by the power of God through faith" (1 Peter 1:5).
3.7.2 Assurance
It is true that assurance comes by the witness of the Holy Spirit (Romans 8:16; 1 John 3:24; 4:13), but, nevertheless, God refers the soul to the promises in the Word of God, and assurance comes when we believe them. Closely connected with assurance is peace (Isaiah 26:3; Romans 5:1) and rest (Hebrews 4:3), with the resulting joy (1 Peter 1:8).
3.7.3 Good works
Faith necessarily leads to good works. We have been saved apart from works (Romans 3:20; Ephesians 2:9), but yet "for good works" (Ephesians 2:10). Jesus said, "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven" (Matthew 5:16). James emphasizes the manifestation of faith in "works" (James 2:17-26). Paul stresses the insufficiency of the works of the law (Galatians 2:16; 3:10); yet he also emphasizes that "works" are the outgrowth of faith (Titus 1:16; 2:14; 3:8). These good works are the fruit of the Spirit (Galatians 5:22f; Ephesians 5:9).
3.8 Conclusion
Faith is both a human responsibility and a divine work. It involves the followings:
Yet it is part of the "gift" of God in the phrase "saved by grace through faith" of Ephesians 2:8.
Faith grows as the believer learns to trust God for more and more, to acknowledge the lordship of Christ in specific ways, and to become a better disciple, all part of the process known as "santification."
4. THE DOCTRINE OF JUSTIFICATION
Conversion is followed by justification. Several aspects of this doctrine need to be considered.
4.1 The Definition of Justification
In regeneration man receives a new life and a new nature; in justification, a new standing. Justification may be defined as that act of God by which He declares sinners who have believed in Jesus Christ as right in His sight. Justification is judicial and also is a declarative act. It is not something wrought in man, but something declared of man. It is a legal work of God. The sinner is declared righteous for his faith in Christ, although in his behaviour he is still a sinner. In santification the believer is made righteous - his behaviour conforms to his legal status in Christ. This judicial concept is clearly seen in Romans 8:31-33. It does not make upright or righteous, but declares righteous. Several things are involved.
4.1.1 The remission of the penalty
Since Christ has borne man's penalty for sin, God now remits it in the case of him who believes in Christ (Acts 13:38f; Romans 8:1, 33f; 2 Corinthians 5:21). The doctrine of justification means that God has pronounced the eschatological verdict of acquittal over the man of faith in the present, in advance of the final judgment.
Romans 4:6-8 says, "The man to whom God reckons righteousness apart from works" (justification) has had his "lawless deeds" forgiven. Furthermore, this forgiveness means that his sin will not be taken into account by God ever again.
4.1.2 The restoration to favor
The sinner has lost God's favor (John 3:36; Romans 1:18; 5:9; Galatians 2:16f). Justification is more than acquittal; the remission of the penalty is one thing, restoration to favor is another. The justified man becomes a friend of God (2 Chronicles 20:7; James 2:23). He is made an heir of God and a fellow-heir of Christ (Romans 8:16f; Galatians 3:26; Hebrews 2:11).
4.1.3 The imputation of righteousness
Justification supplied with a positive righteousness to a believer before he can have fellowship with God. How can God do that? By imputing to the believer the righteousness of Christ. "He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him" (2 Corinthians 5:21; read also 1 Corinthians 1:30). This righteousness of God is revealed in the gospel, and it is from faith to faith (Romans 1:17). God restores us to favor by imputing to us Christ's righteousness. This is the wedding garment that is ready for everyone who accepts the invitation to the feast (Matthew 22:11f; cf. Luke 15:22-24). The justified person is not yet righteous in himself, but he is righteous in the forensic sense, from the legal standpoint.
4.2 The Method of Justification
Abraham was justified by faith 14 years before he was circumcised (Romans 4:1-5; 9-12; cf. Genesis 15:6; 16:15f; 17:23-26) and that David rejoiced in the fact of an imputed righteousness (Romans 4:6-8). The New Testament doctrine of justification is a truth already known in Old Testament times. What is the method of justification?
4.2.1 It is not by works of the law
Justification is not by the works of the law. Jesus referred the rich young ruler to the law when he asked how he might inherit eternal life (Mark 10:17-22), but Jesus did this simply to demonstrate to the young man that Salvation is impossible on that basis. He that would be justified by works must continue in all things that are written in the law (Galatians 3:10; James 2:10). This is no one has done nor can do. The law merely serves to reveal sin (Romans 3:20; 7:7) and to impel the convicted soul to flee to Christ (Galatians 3:24). Jesus taught that "the work of God" is to "believe in Him whom He has sent" (John 6:29). Men are not saved by doing the best they can, unless that doing is believing on the Lord Jesus.
4.2.2 It is by the grace of God
"Being justified as a gift by His grace through the redemption which is in Christ Jesus" (Romans 3:24) and "Being justified by His grace we might be made heirs according to the hope of eternal life" (Titus 3:7). The mercy of God saved us (Titus 3:5; cf. Ephesians 2:4f, 8). We don't have the ability to attain it. It was the grace of God that led Christ to provide it; God was under no obligation to do it.
4.2.3 It is by the blood of Christ
The believer is justified by the blood of Christ (Romans 5:9). "According to the Law, all things are cleansed with blood, and without shedding of blood there is no forgiveness" (Hebrews 9:22). This sets forth the ground of our justification. Because Christ has borne the punishment of our sins in his own body, God is able to remit the penalty and to restore us to his favor.
4.2.4 It is by faith
"A man is not justified by the works of the Law but through faith in Christ Jesus" (Galatians 2:16; cf. Acts 13:38f; Romans 3:28; Galatians 3:8, 24). This is the condition of our justification, not the meritorious ground of it. If this were the case, faith would have to be regarded as a meritorious work of man. It is not for faith that we are justified, but by faith. Faith is not the price of justification, but the means of appropriating it. It is evident that the Old Testament saints were justified as well as the New Testament believers (Acts 13:38f; Romans 4:5-12; Galatians 3:8).
4.3 The Results of Justification
These can be summed up briefly:
There is the remission of penalty (Romans 4:7f; 2 Corinthians 5:19). The condemnation is gone (Romans 8:1, 33f), and there is peace with God (Romans 5:1; Ephesians 2:14-17).
There is the restoration to God's favor (Romans 4:6; 1 Corinthians 1:30; 2 Corinthians 5:21).
There is the imputation of Christ's righteousness (Romans 4:5). The believer is now clothed in a righteousness not his own, but provided for him by Christ, and is therefore accepted into fellowship with God.
There is heirship. "That being justified by His grace we might be made heirs according to the hope of eternal life" (Titus 3:7).
There is also a direct result in practical living. Justification leads to righteous living (read Philippians 1:11; 1 John 3:7). James emphasizes that a man have such a faith as will result in works, that is, a living faith (James 2:14-26).
The justified man is assured that he will be saved from the coming wrath of God (Romans 5:9; 1 Thessalonians 1:10).
He is also assured of glorification (Matthew 13:43; Romans 8:30; Galatians 5:5). These results are directly connected with justification.
4.4 Justification Provides the Judicial Basis for Santification
After justification, God has a basis to begin the practical work of sanctification in the believer's life. Sanctification picks up where justification leaves off, according to Romans 5 and 6, where Paul implies that the believers justified by grace cannot continue in sin. The relationship between justification and sanctification can be visualized as follows:
5. THE DOCTRINE OF REGENERATION
The doctrine of regeneration follows logically the doctrine of justification.
5.1 The Definition of Regeneration
Regeneration is that act of the Holy Spirit by which He imparts the divine life and nature to the believer so that he becomes a child of God who ultimately desires to be obedient to God.
It is common in modern times to think of being "born again" (John 3) as some kind of mystical, religious experience. What Scripture tells us, however, is that being born again (regeneration) is not an "experience" that the believer is conscious of, but something that God the Holy Spirit does within the believer. Certainly it will result in experiences of many kinds, all of which can be seen as part of sanctification.
5.2 The Meaning of Regeneration
From the divine side, the change of heart is called regeneration, the new birth; from the human side, it is called conversion. Regeneration may be defined as:
This new spiritual life affects the believer's:
5.3 The Necessity of Regeneration
Scripture repeatedly declares that a man must be regenerated before he can see God. These claims of the Word of God are supported by reason and conscience. Holiness is the indispensable condition to acceptance into fellowship with God. But all humanity is by nature depraved, therefore mankind cannot have fellowship with God unless they are regenerated. Now this moral change in man can be brought about only by an act of the Spirit of God. He regenerates the heart and communicates to it the life and nature of God. The Scriptures represent this experience as a new birth, whereby a man becomes a child of God. Jesus said, "Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God" (John 3:3; cf. 1:12; 1 John 3:1). Only the new birth can produce that holy nature within sinners that makes fellowship with God possible.
5.4 The Means of Regeneration
Scripture represents regeneration as the work of God. But there are a number of means and agencies involved in the experience.
5.4.1 The will of God
We are born of the will of God (John 1:13; James 1:18).
5.4.2 The death and resurrection of Christ
The new birth is conditioned on faith in the crucified Christ (John 3:14-16), and the resurrection of Christ is equally involved in our regeneration (1 Peter 1:3).
5.4.3 The Word of God
We were brought forth "by the word of truth" (James 1:18 cf. 1 Peter 1:23). Paul speaks of "the washing of water with the word" (Ephesians 5:26; cf. Titus 3:5). Some see baptism as a necessary pre-requisite to regeneration, but this makes Salvation dependent upon works. Clearly, Cornelius was born again before he received baptism (Acts 10:47). Acts 2:38 must be understood in the sense of being baptized because of the forgiveness of sins, rather than in order that they would be forgiven; just as John baptized because of repentance, rather than in order that those who were baptized would repent (Matthew 3:11).
5.4.4 The ministers of the Word
God uses people in the redemptive process. Their contribution, however, consists simply in the proclamation of the truth and the appeal to decision for Christ (Romans 10:14f; 1 Corinthians 4:15; Philemon 10; cf. Galatians 4:19).
5.4.5 The Holy Spirit
The real efficient agent in regeneration is the Holy Spirit (John 3:5f; Titus 3:5; cf. Acts 16:14; Romans 9:16; Philippians 2:13). Truth does not in itself constrain the will; besides, the unregenerate heart hates the truth until it is worked upon by the Holy Spirit.
Jesus teaches in John 3:3-8 that one must be "born of water and the Spirit." Interpretations of the meaning of "water" in this text are several:
Some take it literally to mean water baptism and often include the idea that baptism is necessary in some way to be regenerated.
Others believe it is symbolic of the Word of God, which certainly is involved in the event of conversion.
Another view is that it is a reference to human biological birth, the water that surrounds the fetus, and this is quite plausible in this context, since Nicodemus refers to entering the mother's womb again; but it suffers from a lack of evidence that contemporaries of Jesus would have spoken that way.
Yet another view is that both "water" and "wind" (the actual word translated "Spirit" in the verse) are symbols of the Holy Spirit, since they appear this way in some Old Testament texts.
We believe it refers to the baptizing work of John the Baptist, something that Nicodemus would have been very familiar with. This would have related directly to repentance or faith, since John's baptism was commonly described as a "baptism of repentance" (Acts 19:4). Thus, repentance and the Holy Spirit brought about regeneration.
5.5 Regeneration Imparts New Life
Salvation makes "alive together with Christ" the one that was "dead in transgressions" (Ephesians 2:5). According to John 3:6 this is spiritual life, a contrast to physical life which is the only kind of life man has before regeneration. It is the capability of knowing and fellowshipping with God.
5.6 Regeneration Imparts a New Nature or Inclination
2 Peter 1:4 says that we are "partakers of the divine nature, having escaped the corruption that is in the world by lust." This "nature" not as a new "person" within us, but a tendency or disposition toward obedience to God that characterizes our whole person as a "new creation" in Christ. To put it another way, we do not have a new nature, we are a new nature (2 Corinthians 5:17), fundamentally desirous of pleasing God. (see also Romans 7:15-24 where Paul seems to be saying that he, the Christian, basically desires to do God's will, but within him is another "law" or principle of evil trying continually to sidetrack him into sin. This basic desire toward good is helpless in him to bring about good, but through the Holy Spirit he is able to fulfill the requirement of the law - Romans 8:1-4)
As justification provided a legal basis for sanctification, regeneration provides a practical basis, for it imparts this new desire to obey, which is the dynamic of the Holy Spirit toward obedience.
5.7 The Results of Regeneration
There are a number of definite results that follow regeneration. They serve as tests to whether a soul has been regenerated.
He who is born of God overcomes temptation (1 John 3:9; 5:4, 18). The present tense of all of these verbs indicates a life of habitual victory. Consequently, the regenerated person practices righteousness. This, however, is not to suggest sinless perfection.
The attitude of the regenerated is different. He habitually loves the brethren (1 John 5:1), God (1 John 4:19; 5:2), God's Word (Psalm 119:97; 1 Peter 2:2), his enemies (Matthew 5:44), and lost souls (2 Corinthians 5:14).
The regenerated person also enjoys certain privileges of a child, as the supply of his needs (Matthew 7:11; cf. Luke 11:13), a revelation of the Father's will (1 Corinthians 2:10-12; Ephesians 1:9), and being kept (1 John 5:18).
The man born of God is also an heir of God and a fellow-heir with Jesus Christ (Romans 8:17). While the actual possession of the inheritance is for the most part still future, the child of God has even now a token of that inheritance in the gift of the Holy Spirit (Ephesians 1:13f). It is, of course, clear that these results are not directly visible to the world, but they are, nevertheless, very real to the one who has been born into the divine family.
6. THE EXTENT OF THE DEATH OF CHRIST
6.1 The Problem
The doctrine of election implies that God only intends to save those whom He elects. This creates an apparent conflict with two passages, at least: 1 Timothy 2:4, which says that God "desires all men to be saved and to come to the knowledge of the truth"; and 2 Peter 3:9 which seems to concur, saying, God is "patient toward you, not wishing for any to perish but for all to come to repentance."
It is difficult to satisfactorily reconcile these two apparently divergent concepts. But both seem to be Biblical teachings - election of only some, and universal love for mankind. Perhaps the resolution of the problem lies somewhere in the difference between the "desire" of God, out of his goodness, for all to be saved, and His sovereign, eternal decree of election, which includes permission for some to oppose His desires and reject the gospel.
Concerning the death of Christ, the doctrine of election raises the following question: Did God intend that the death of Christ should pay for the sins of only the elect whom He intended to save? In other words, if God intends only to save the elect, why should He make a provision of Salvation through the death of Christ for any but the elect?
However you answer this question, problems exist. Let's say you answer that Christ died for all mankind. Does this not seem to say that God's purpose in election is not consistent with His purpose in the death of Christ? Or, again, is God really sovereign? If He intended to save all men, and all are not saved, is not God "defeated"? Or, if Christ died for all, and this reflects the divine intent or purpose, and you say at the same time that God is sovereign, does this not teach that all men will ultimately be saved (universalism)?
Suppose you answer that Christ died only for the elect. Is the gospel not to be preached to all? And if it is preached to all, is it not dishonest of God to invite all to repent and believe when some of the listeners are not provided for by the death of Christ?
6.2 Biblical Evidence That Christ Died Only for the Elect
The theological statement of "Christ died only for elect" is also termed "limited redemption," "limited atonement," "particular redemption"; the view held by strict Calvinists.
6.2.1 Calvinism
"Strict" Calvinism can be summarized in five points and remembered by the acrostic TULIP:
Following are some of the key verses cite in favor of limited atonement:
Upon first reading, verses such as these seem to support the idea that Christ died on the cross not for all people but for a particular group of people--His "people," the "many," the "church of God," His "sheep," His "friends."
6.2.3 Reasons for Christ died only for the elect
If God intends to save only the elect, God therefore must have the same intention for the death of Christ which secures the Salvation of the elect. This is not to say that the value of Christ's death is limited; Christ's death is of infinite value. Neither is the offer of Salvation limited; the gospel is offered to all. What is limited is the intended provision of Christ's death, for God would provide only for those whom He intended to save. God's intent in election is the same as His intent in the death of Christ.
John 10:15 tells us that Christ died for the sheep (the elect), and not all "sheep" are His. Ephesian 5:25 teaches that Christ died for the church, and the church is composed only of the elect. 2 Corinthians 5:14-15 says that Christ "died for all, therefore all died, and He died for all, that they who live should no longer live for themselves." The "all's" seem to be limited to the elect if we interpret "therefore all died" as being those who actually "die" with Christ through faith and are "raised" with Him (Romans 6).
Similarly, the "all" must be limited in such verses as 1 Timothy 2:4 so that it means "all kinds" of men, not all men individually. The same must be said of John 3:16: God loved the "world" of the elect, not all men individually.
6.3 Biblical Evidence That Christ Died for All Men
The theological statement of "Christ died for all men" is also termed "universal redemption," "universal atonement," ; held by "moderate" Calvinists and Arminians.
6.3.1 Moderate Calvinism
"Moderate" Calvinism is called this because it modifies the third point, limited redemption to unlimited redemption, but subscribes to the other four. Hence, they are often called "Four-point Calvinists" as opposed to "Five-point Calvinists."
6.3.2 Arminianism
Arminianism was a reaction to strict Calvinism and constitutes a rejection and restatement of the Five point of "strict" Calvinism. For example:
There are numerous verses that support the doctrine of unlimited atonement:
"For the Son of Man came to seek and to save lost." The "lost" in this verse refers to the collective whole of lost what was humanity, not just to the lost elect. This is the most natural understanding of this verse.
"Look, the Lamb of God, who takes away the sin of the world." What is the "world" here? The fundamental idea of kosmos (world) in John's Gospel is to represent humanity in its fallen state.
"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." The Greek lexicons are unanimous that "world" here denotes humankind, not the "world of the elect."
It is critical to observe that John 3:16 cannot be divorced from the context that is set in verses 14 and 15, wherein Christ alludes to Numbers 21. In this passage Moses is seen setting up the brazen serpent in the camp of Israel, so that if "any man" looked to it, he experienced physical deliverance. In verse 15 Christ applies the story spiritually when He says that "whosoever" believes on the uplifted Son of Man shall experience spiritual deliverance.
"They said to the woman, We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world." It is quite certain that when the Samaritans called Jesus "the Savior of the world," they were not thinking of the world of the elect. To read such a meaning into this text would be sheer eisogesis.
Likewise, when Jesus said, "I am the Light of the world" (John 8:12), He certainly was not thinking of Himself as the Light of the world of the elect. "The sun in the heavens shines on all men, though some, in their folly, may choose to withdraw into dark caves to evade its illuminating rays."
"We have put our hope in the living God, who is the Saviour of all men, and especially of those who believe." There is a clear distinction in this verse between "all men" and "those who believe." Christ has made a provision of salvation for all men, though it only becomes effective for those who exercise faith in Christ.
"But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone." The Greek word "everyone" (pantos) is better translated "each." If it be asked, why use the word pantos (each) rather than panton (all), we reply that the singular brings out more emphatically the applicability of Christ's death to each individual man. Christ tasted death for every single person.
"At just the right time, when we were still powerless, Christ died for the ungodly." It doesn't make much sense to read this as saying that Christ died for the ungodly among the elect. Rather the verse, read plainly, indicates that Christ died for all the ungodly of the earth.
"Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men." Regarding the two occurrences of the phrase "all men" (". . . just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men . . ."), the phrase must have the same extent in both clauses. In other words, just as all men on the earth were brought to a state of condemnation through one sin (Adam's), so Salvation was made available for all men by Christ's death on the cross (though the reception of this Salvation depends upon exercising faith in Jesus).
"He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world." A natural reading of this verse, without imposing theological presuppositions on it, supports unlimited atonement.
"We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all" (Isaiah 53:6). This verse doesn't make sense unless it is read to say that the same "all" that went astray is the "all" for whom the Lord died. In the first of these statements, the general apostasy of men is declared; in the second, the particular deviation of each one; in the third, the atoning suffering of the Messiah, which is said to be on behalf of all. As the first "all" is true of all men (and not just of the elect), we judge that the last "all" relates to the same company.
We are told that Christ even paid the price of redemption for false teachers who deny Him: "But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them--bringing swift destruction on themselves." It seems to point out most clearly that people for whom Christ died may be lost . . . . there is a distinction between those for whom Christ died and those who are finally saved.
"For God did not send his Son into the world to condemn the world, but to save the world through him." The word world is again repeated, that no man may think himself wholly excluded, if he only keeps the road of faith. Clearly God has made the provision of salvation available to all human beings.
In keeping with the above verses, there are also many verses which indicate that the Gospel is to be universally proclaimed to all human beings. Such a universal proclamation would make sense only if the doctrine of unlimited atonement were true. Consider the following:
6.3.4 Reasons for Christ died for all men
Several passages lead universal redemptionists to conclude that although the doctrine of election teaches God's intention to save only the elect, His intention in the death of Christ is to make a provision for all that will be applied only to the elect, because only they exercise the requirement of faith. Thus the purpose of God in election differs from the purpose of God in the death of Christ, enabling God to make an honest offer in the gospel to all mankind by saying "if you believe, you can be saved." Some, of course, will not believe, but that is due not to their non-election, but to their corrupted, rebellious inclinations stemming from the Fall, which God permitted but did not Himself cause.
Romans 5:15 teaches that as Adam's transgressions caused "the many" to die, the grace of God in Jesus Christ "abounds to the many." It seems apparent that "many" is equivalent to "all" in Romans 5:12 which says that through Adam's sin "all" men died. Furthermore, Romans 5:17 states that this grace must be received before it can be applied. The sum of the passage, then, is that Christ's death is a universal provision with a limited application.
In 1 Timothy 2:4, 6, the "all men" of 2:4 and "ransom for all" of 2:6 are not to be interpreted as "all kinds" but rather "all individually." That is, the context requires it. For example, 1 Timothy 2:1-2 calls for prayers for "all men," which would have to mean all men individually, for not all kings and authorities are believers.
1 Timothy 4:10 describes God as "the Saviour of all men, especially of believers." Limited redemptionists interpret "Saviour" here in a very broad sense as it pertains to "all men." They say it is something similar to common grace. This interpretation seems to strain the thrust of the context, where "hope" can only mean Salvation. A much more natural interpretation is that by provision God is the Saviour of all men, but by application He is the Saviour especially of those who believe.
Finally, the three major provision of the death of Christ are stated as universal provisions. In 1 Timothy 2:6 Jesus is a ransom (redemption) for all; in 2 Corinthians 5:19 God is reconciling the world, not counting trespasses against them so that He can offer the word of reconciliation to them; and in 1 John 2:2, Christ is the propitiation for the "sins ... of the whole world," not only believers.
6.3.5 Problems of the position of Christ died only for the elect
If Christ died only for the elect, how can an offer of Salvation be made to all persons without some sort of insincerity, artificiality, or dishonesty being involved in the process? Is it not improper to offer salvation to everyone if in fact Christ did not die to save everyone? How can God authorize His servants to offer pardon to the non-elect if Christ did not purchase it for them? This is a problem that does not plague those who hold to General Redemption, for it is most reasonable to proclaim the Gospel to all if Christ died for all.
Those who hold to limited atonement cannot say to any sinner with true conviction, "Christ died for you." After all, he or she may be one of the non-elect. The preaching of the Gospel (the "good news") cannot be personalized (i.e., Christ died "for you"). Rather, those who hold to this view believe the gospel must be presented to people in very general terms, such as, "God loves sinners," or "Christ died for sinners."
How do we put the "limited" and "unlimited" verses together so that, taken as a whole, all the verses are interpreted in a harmonious way without contradicting each other? With Lewis Sperry Chafer, Robert Lightner, Norman Douty, and others, I believe that seemingly restrictive references can be logically fit into an unlimited scenario much more easily than universal references made to fit into a limited atonement scenario.
The problem that both groups face is the need to harmonize passages that refer to limited redemption with passages that refer to unlimited redemption. To the unlimited redemptionist the limited redemption passages present no real difficulty. He believes that they merely emphasize one aspect of a larger truth. Christ did die for the elect, but He also died for the sins of the whole world. However, the limited redemptionist is not able to deal with the unlimited redemption passages as easily.
The two sets of passages--one seemingly in support of limited atonement, the other in support of unlimited atonement--are reconcilable. While it is true that the benefits of Christ's death are referred to as belonging to God's "sheep," His "people," and the like, it would have to be shown that Christ died only for them in order for limited atonement to be true. No one denies that Christ died for God's "sheep" and His "people." It is only denied that Christ died exclusively for them. Certainly if Christ died for the whole of humanity, there is no logical problem in saying that he died for a specific part of the whole.
Robert Lightner (Robert Lightner, For Whom Did Christ Die?" Walvoord: A Tribute , Donald K. Campbell, Chicago: Moody Press, 1982, p. 166) offers this excellent closing summary:
The task of harmonizing those various Scriptures poses a far greater problem for those who hold to a limited atonement than it does to those who hold to an unlimited position. Those who hold to an unlimited atonement recognize that some Scriptures emphasize the fact that Christ died for the elect, for the church, and for individual believers. However, they point out that when those verses single out a specific group they do not do so to the exclusion of any who are outside that group since dozens of other passages include them. The "limited" passages are just emphasizing one aspect of a larger truth. In contrast, those who hold to a limited atonement have a far more difficult time explaining away the "unlimited" passages.
6.4 My Conclusion - Christ Died for All Men
We have examined at both sides all the Scriptural evidences regarding the extent of the atonement. I conclude that, when we consider all the scriptural evidence collectively, the only possible correct view is "Christ died for all men (i.e. unlimited atonement). It is the only position that makes complete sense of all the "limited" and "unlimited" verses taken as a whole.
7. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY