Lesson 33 — The Biblical Doctrine of Salvation

1. 1 THE BIBLICAL DOCTRINE OF SALVATION

THE BIBLICAL DOCTRINE OF SALVATION

The word “salvation” is the all-inclusive word of the gospel, taking into it all the redemptive acts and processes. The word is found 163 times—118 times in the Old Testament and 43 times in the New Testament. There are seven Hebrew and Greek words translated “salvation.” They are found 388 times and are also translated by 23 other English words which mean “salvation” or some phase of it. These words are “deliverance,” “deliver,” “delivered,” “deliverers,” “save,” “saved,” “savest,” “saveth,” “saving,” “health,” “help,” “welfare,” “safety,” “victory,” “safe,” “Savior,” “Saviors,” “defend,” “avenged,” “avenging,” “rescue,” “preserved,” and “preservest.”

Salvation is the great and all-inclusive word of the gospel, gathering into itself all the redemptive acts and processes such as those expressed in the doctrines of salvation listed below. One can see by these words and by the Scriptures below that salvation teaches full deliverance from dangers, troubles, sin, disease, and poverty. Salvation takes in deliverance from every phase of sin, including inbred sin, or the old man—the devil, as we shall see in these two lessons, Thirty-three and Thirty-four. It would not be a deliverance from all sin if one were still bound by sin and Satan in any form. The following is a summary of the different words that express the different phases of salva tion:

1. 1 REPENTANCE—A change of mind, a new mind about God Matthew 3:2Matthew 4:17Luke 13:1-5Luke 24:47Acts 2:38Acts 3:19Acts 10:432 Corinthians 7:9, 101 John 1:9.

1. 1 CONVERSION—A change of direction, a new walk with God Psalms 19:7Psalms 51:13Matthew 18:3Luke 22:32Acts 3:19James 5:19.

1. 1 REGENERATION—A change of nature, a new nature before God John 3:3-5Romans 3:24, 252 Corinthians 5:172 Peter 1:4-14.

1. 1 ADOPTION—A change of family, a new relationship with God Romans 8:14-23Galatians 4:5Ephesians 1:4Ephesians 3:15John 1:12John 3:161 John 3:8-101 John 5:1-18.

1. 1 WASHING—A change of morals, a new creature before God 1 Corinthians 6:9-11Ephesians 4:24Ephesians 5:26Revelation 1:5Revelation 7:14John 15:3Isaiah 1:16-18.

1. 1 REDEMPTION—A change of owners, a new master in God Romans 3:24, 25Romans 6:16-231 Corinthians 1:301 Corinthians 3:161 Corinthians 6:19-20Galatians 3:13Ephesians 1:7Colossians 1:14, 221 Peter 1:18-23.

1. 1 PROPITIATION—A change of clothing, a new covering of sins before God Romans 3:24, 25Romans 4:71 John 2:1, 2Psalms 32:1Psalms 85:21 Peter 4:8.

1. 1 GRACE—A change of favor, a new standing before God John 1:16, 17Romans 5:1, 2Ephesians 2:1-92 Peter 3:18.

1. 1 IMPUTATION—A change of accounts, a new debt to God Romans 1:14Romans 4:1-11, 22Galatians 3:6-14James 2:232 Corinthians 5:17-19.

1. 1 FORGIVENESS—A change of judgment, a new pardon by God Psalms 103:3Ephesians 1:7Colossians 2:131 John 1:7-9Luke 24:47Acts 10:43.

1. 1 DELIVERANCE—A change of bondage, a new liberty before God Luke 4:18Galatians 5:1, 13Hebrews 10:192 Corinthians 3:6-18James 1:18-25.

1. 1 FAITH—A change of confidence, a new trust in God Mark 9:23Mark 11:22-24Romans 1:16-17Romans 4:1-25Romans 10:9-17Romans 12:1, 22 Peter 1:5.

1. 1 BLOOD—A change in life, a new life from God Leviticus 17:11Matthew 26:28Romans 5:1-11Romans 6:1-23Romans 8:1-13Ephesians 1:71 John 1:7Revelation 1:5Revelation 5:8-10.

1. 1 FORBEARANCE—A change of attitude, a new patience in God Ephesians 4:22 Timothy 2:24Romans 3:24, 25Romans 5:1-4Romans 15:4, 5Colossians 3:13James 1:3, 4.

1. 1 RECONCILIATION—A change of friendship, a new union with God Romans 5:10Ephesians 2:14-16Colossians 1:20, 212 Corinthians 5:17-20Hebrews 2:171 Corinthians 6:17.

1. 1 SUBSTITUTION—A change of victims, a new sacrifice to God Genesis 22:8, 13Hebrews 10:5-181 Corinthians 5:7Romans 12:1, 2Hebrews 13:15.

1. 1 REPRESENTATION—A change of agency, a new representative before God Romans 8:26, 271 Timothy 2:5Hebrews 2:18Hebrews 4:14-16Hebrews 5:5-10Hebrews 7:24-28Hebrews 9:1-28.

1. 1 NEW BIRTH AND SONSHIP—A change of parents, a new Father in God Matthew 6:8, 9John 1:12John 3:1-18Galatians 4:5, 6Hebrews 12:71 John 3:1-31 John 5:1-5, 10.

1. 1 HEIRSHIP—A change of fortune, a new inheritance in God Romans 8:17Galatians 3:29Hebrews 1:4Hebrews 9:15James 2:51 Peter 1:4Ephesians 1:11-18.

1. 1 PRAYER—A change of communication, a new approach to God Matthew 6:9Matthew 7:7-11Matthew 21:22Mark 11:22-24John 14:12-15John 15:7, 16John 16:23-26Hebrews 10:19-23Hebrews 11:61 John 3:221 John 5:14-16.

1. 1 ELECTION—A change of office, a new position in God Matthew 20:16Ephesians 1:4Romans 8:331 Peter 1:21 Thessalonians 1:42 Peter 1:10John 15:16.

1. 1 RIGHTEOUSNESS—A change of acts, a new obedience to God Romans 4:1-25Romans 6:11-22Romans 8:3Matthew 6:331 John 2:291 John 3:7, 101 Corinthians 1:30Ephesians 4:24.

1. 1 CRUCIFIXION—A change of death, a new subjection to God Romans 6:3-22Romans 8:13Galatians 2:20Galatians 5:24Galatians 6:142 Corinthians 5:17Colossians 3:5-10.

1. 1 RESTITUTION—A change of dealings, a new honesty before God Exodus 22:1-12Leviticus 6:4, 5Leviticus 24:21Proverbs 6:31Luke 3:8Luke 19:8.

1. 1 RETRIBUTION—A change of vengeance, a new attitude before God Matthew 5:39Matthew 7:12Luke 6:27-46Luke 9:51-55Romans 12:17-21Hebrews 10:30.

1. 1 RANSOM—A change from slavery, a new release by God Job 33:24Matthew 20:281 Timothy 2:6Galatians 5:1Galatians 6:1Romans 6:3-6, 11Romans 8:1-13.

1. 1 MORTIFICATION—A change of practice, a new conduct before God Romans 8:13Colossians 3:1-17Mark 11:24Matthew 5:61 John 4:19.

1. 1 CONSECRATION—A change of devotion, a new offering to God Romans 12:12 Corinthians 8:5Acts 6:41 Timothy 4:13-15Hebrews 13:15.

1. 1 ASSURANCE—A change of security, a New Covenant with God Colossians 2:21 Thessalonians 1:5Hebrews 6:11Hebrews 10:19-232 Timothy 3:142 Peter 1:4-14.

1. 1 HUMILITY—A change of spirit, a new temperament in God Matthew 18:1-4Acts 20:19Colossians 3:5-171 Peter 5:5, 6James 4:6-11.

1. 1 LOVE—A change of affection, a new devotion to God Deuteronomy 6:5Matthew 22:37Romans 5:5-8John 13:34, 351 John 3:11-181 John 4:7-21Galatians 5:21, 22.

1. 1 JOY—A change in emotion, a new delight in God Nehemiah 8:10Psalms 16:11Psalms 51:12Luke 19:37Luke 24:52John 15:111 Peter 1:8, 9Galatians 5:21, 22.

1. 1 PEACE—A change in mind, a new tranquillity in God Acts 10:36Romans 5:1Romans 14:17Romans 15:13Ephesians 2:14-18Colossians 1:20Galatians 5:21, 22.

1. 1 LONGSUFFERING—A change in forbearance, a new endurance before God Galatians 5:21, 22Mark 4:172 Timothy 2:32 Timothy 4:5James 5:11Romans 5:1-8.

1. 1 GENTLENESS—A change in manner, a new behavior before God Galatians 5:21, 221 Thessalonians 2:72 Timothy 2:24James 3:17.

1. 1 GOODNESS—A change in virtue, a new holiness in God Galatians 5:21, 22Romans 15:14Ephesians 5:9Philippians 4:82 Peter 1:3-14.

1. 1 MEEKNESS—A change of disposition, a new humility before God Galatians 5:21, 22Numbers 12:3Psalms 76:9Psalms 149:4Ephesians 4:2Colossians 3:121 Timothy 6:11.

1. 1 TEMPERANCE—A change to moderation, a new sobriety before God Galatians 5:21, 22Acts 24:252 Peter 1:3-141 Corinthians 9:25-271 Corinthians 2:2.

1. 1 REVELATION—A change of knowledge, a new doctrine from God Matthew 11:25Matthew 13:35Matthew 16:17Deuteronomy 29:29Romans 1:171 Corinthians 2:10Ephesians 1:17Ephesians 3:1-11.

1. 1 CONVICTION—A change in the sense of guilt, a new awakening before God John 8:9John 16:7-12Acts 2:37Acts 18:281 Corinthians 14:24James 2:9.

1. 1 REMISSION—A change of sentence, a new justification by God Matthew 26:28Luke 24:47Acts 2:38Acts 10:43Hebrews 9:22.

1. 1 HEALING—A change in health, a new health in God Matthew 8:17Romans 8:111 Peter 2:24James 5:14-16.

1. 1 SOUNDNESS—A change of condition, a new perfection in God Proverbs 8:14Proverbs 14:30Colossians 2:102 Timothy 1:71 Timothy 1:101 Timothy 2:1-8.

1. 1 CREATION AND TRANSFORMATION—A change of likeness, a new image before God 2 Corinthians 3:182 Corinthians 5:17Romans 12:1, 2Romans 6:3-22Romans 8:1-132 Peter 1:3-14Colossians 3:1-17Galatians 5:16-26.

1. 1 SANCTIFICATION—A change of service, a new separation unto God John 10:361 Corinthians 6:112 Timothy 2:212 Timothy 30:392 Timothy 40:10, 11Leviticus 27:14-27Jeremiah 1:5.

1. 1 JUSTIFICATION—A change of state, a new righteousness in God Romans 3:20-30Romans 5:1, 91 Corinthians 6:11Galatians 3:6-14Acts 13:38, 39.

1. 1 PRESERVATION—A change of assurance, a new security in God Psalms 37:28Psalms 145:202 Timothy 4:18Philippians 1:61 Thessalonians 5:231 Peter 1:5.

1. 1 PROVIDENCE—A change of supply, a new provision in God Matthew 6:33Philippians 4:18Mark 11:22-24John 15:7, 16Psalms 84:11.

1. 1 BAPTISM INTO CHRIST—A change of elements, a new burial in God Ephesians 2:1-9Romans 6:3-61 Corinthians 12:13Galatians 3:27Galatians 5:24Colossians 2:11-17.

1. 1 RESURRECTION—A change in substance, a new body given by God 1 Corinthians 15:21-58Philippians 3:20, 211 Thessalonians 4:13-171 John 3:1-3John 5:28, 29.

1. 1 PREDESTINATION—A change of decree, a new destiny in God Romans 8:28-30Ephesians 1:5, 11Ephesians 3:10, 111 Peter 1:2-132 Peter 1:4-142 Corinthians 3:18.

1. 1 FOREKNOWLEDGE—A change in revelation, a new knowledge of God Romans 8:29Romans 11:2Acts 2:231 Peter 1:2Ephesians 1:1-17Matthew 11:25Deuteronomy 29:29.

1. 1 FOREORDINATION—A change in appointment, a new future in God Romans 3:25John 15:161 Thessalonians 5:91 Peter 1:20Ephesians 1:10Ephesians 2:7Ephesians 3:10, 11.

1. 1 POWER—A change in authority, a new power in God Luke 24:49John 14:12-14Mark 16:15-20Acts 1:8Ephesians 1:19Ephesians 3:19, 20Hebrews 2:3, 4Mark 11:22-24.

1. 1 GLORIFICATION—A change of realm, a new dominion with God Romans 8:17, 30Acts 3:13Philippians 3:211 Corinthians 15:21-58Revelation 5:10Revelation 20:1-7.

1. 1 DESTINATION—A change of dwelling, a new home with God John 14:1-3Hebrews 11:10, 13Hebrews 13:14Revelation 3:12Revelation 21:1-22.

1. 1 HOLINESS—A change in living, a new conformity to God Romans 6:16-23Romans 8:1-13Romans 12:1, 2Romans 11:161 Corinthians 3:16-171 Corinthians 6:19, 202 Corinthians 5:172 Corinthians 7:1Hebrews 12:14Revelation 20:4-6.

1. 1 LIFE—a change of existence, a new eternal life with God John 3:16-20, 36John 5:24John 17:2, 31 John 2:24, 251 John 5:11, 121 Thessalonians 4:13-17.

1. 1 MERCY—A change of heart, a new disposition in God Matthew 5:7Romans 12:8-19James 2:13Luke 6:36Philippians 2:1Colossians 3:12.

1. 1 INSPIRATION—A change of thoughts, a new influence from God 1 Corinthians 2:9-142 Timothy 3:15-17John 14:16, 17John 15:26John 16:7-151 John 2:27.

Not one of the phases of salvation listed above should be understood as a separate work from the salvation of which it is a part. One could not possibly receive salvation and not have every one of the above blessings started in him that has to do with sin. They all have an initial and instantaneous as well as a progressive aspect until they are completed in the eternal future.

Although salvation and all its various phases that deal with sin are received in the initial stages by faith when one truly repents and believes the gospel, the different phases continue in operation in the believer from the time of salvation until he receives and enters into the final stage of salvation at the rapture and resurrection 1 Peter 1:5-9, 13Romans 13:11Hebrews 1:14Philippians 3:20, 211 Thessalonians 4:13-171 Thessalonians 5:231 Corinthians 15:51-581 John 3:1-3. Salvation, in the general sense of the word, includes even the redemption of all creation at the end of the Millennium Romans 8:17-25Hebrews 1:10-12Hebrews 12:25-282 Peter 3:10-13Isaiah 66:22-24. If salvation takes in all creation affected by the Fall, then it is easy to see how it takes in every phase of deliverance for man in the process of redemption from its beginning to its completion.

II. Righteousness of God Romans 3:21-23

The word “righteousness” (Greek, dikaiosune occurs 92 times in the New Testament and 36 times in Romans. The Greek word dikaioma means “a righteous ordinance, a decree of acquittal,” and is translated “righteousness” Romans 2:26Romans 5:18Romans 8:4Revelation 19:8; “ordinance” Luke 1:6Hebrews 9:1, 10; “judgment” Romans 1:32Revelation 15:4; and “justification” Romans 5:16. Righteousness in the Bible means:

1. The perfection of the divine nature, whereby God is most just and holy in Himself, and in all His dealings with His creatures John 17:25.

2. The clemency, mercy, and goodness of God Deuteronomy 2:25Psalms 51:14.

3. The faithfulness of God to His promises Psalms 31:1Isaiah 42:61 Corinthians 10:12-13.

4. “The righteousness of Christ” is the active and passive obedience of Christ, whereby He perfectly fulfilled the law, and propitiated the justice of God so that man could obey God and receive the righteousness which is by faith, and their persons be accepted of God and received to eternal glory Daniel 9:24Jeremiah 23:61 Corinthians 1:30.

5. Uprightness and justice in dealing between men Luke 1:75.

6. Holiness of life and conversation 1 Corinthians 15:34.

7. “The righteousness of God” is that righteousness which has been fully met and maintained in the atoning work of Christ on the cross, by which God is now able to save sinners and still be righteous in doing so Romans 1:17Romans 3:5, 21Romans 10:3. Under the law God required righteousness from man, but the law, instead of giving it to many, only demonstrated that he was destitute of it and needed God’s righteousness, which He now freely gives under Grace. The following points are different phases of the righteousness of God and help us to understand it:

(1) His righteousness is revealed in the gospel Romans 1:17.

(2) It is not commended by unrighteousness Romans 3:5.

(3) It is manifested wholly apart from the law Romans 3:21.

(4) It is witnessed by the law and the prophets Romans 3:21.

(5) It is imputed by faith apart from works Romans 3:22Romans 4:3, 22.

(6) It is for all who believe Romans 3:22.

(7) It is freely given to us through redemption Romans 3:24-26.

(8) It is the righteousness of faith because it is apprehended and applied by faith in Christ and His work Romans 4:5, 11Romans 9:30Romans 10:6.

(9) It is the righteousness of faith because all the righteousness of God, which He required in order to redeem man, was fully met by Christ and now God is righteous in justifying all who believe Romans 5:18.

(10) It is the medium of grace unto eternal life by Christ Romans 5:21.

(11) It is the controlling factor in the lives of saints Romans 6:13, 16.

(12) It brings eternal life to all who believe Romans 8:10.

(13) It is the righteousness which God required under law but gives under grace Romans 8:4Romans 9:31-32Romans 10:5-6.

(14) Conditions for receiving righteousness Romans 3:22Romans 4:1-5, 11Romans 6:13-19Romans 8:1-10Romans 10:10. One becomes righteous in God by faith in Christ.

Other than the righteousness of God there is self-righteousness which prides itself in being righteous through self-effort Romans 10:3Philippians 3:3-9Isaiah 64:6Luke 18:9-14.

III. Atonement or At-one-ment Leviticus 17:11

The words “atonement” and “blood” are used 523 times in the Bible. The following points reveal the blessings of the blood of Jesus, which come through faith:

1. Remission of sins Romans 3:24, 25Hebrews 9:22Ephesians 1:71 John 1:7.

2. Salvation from wrath Exodus 12:13, 23Romans 5:9-111 Thessalonians 5:9-10.

3. Deliverance from Hell Zechariah 9:11Romans 5:1-11Revelation 5:8-10.

4. Sanctification Hebrews 2:11Hebrews 10:14, 29Hebrews 13:12.

5. Justification Romans 3:24-30Romans 5:9-11Acts 13:38-39Galatians 2:16-17.

6. Citizenship Ephesians 2:12, 13Philippians 3:20-21Galatians 3:27-29.

7. Peace with God Romans 5:1Colossians 1:20.

8. Purging of the conscience Hebrews 9:14.

9. Redemption Romans 3:24, 25Ephesians 1:7Hebrews 9:151 Peter 1:18-23Revelation 5:8-10.

10. High priestly benefits Hebrews 4:14-16Hebrews 9:21Hebrews 10:1-18.

11. Access to God Hebrews 10:19Ephesians 2:14-18.

12. Power to become the elect of God 1 Peter 1:2.

13. Washing from sins Revelation 1:5Revelation 7:141 John 1:7-9Ephesians 1:7.

14. Atonement for the soul Leviticus 17:11Romans 5:11.

15. Life eternal, abundant life Romans 5:1-11Colossians 1:20.

16. A New Covenant Matthew 26:28.

17. The new birth 1 Peter 1:18-23.

18. Righteousness Revelation 7:14Revelation 19:8.

19. Overcoming power Revelation 12:11.

20. Membership in the body of Christ Acts 20:28.

21. Salvation Acts 4:12Ephesians 1:7.

Many Scriptures Proving Unlimited Atonement

The Bible does not teach a limited atonement. By this we mean that it provides salvation for all human beings alike, and on the same basis. This is clear from many statements in the Bible itself, as follows:

1. 1 God told Cain that if he did well and would offer the right sacrifice, he also would be accepted, the same as his brother, Abel Genesis 4:7. There was no difference between these two or any others when it came to God s requirements for atonement.

1. 1 The sprinkling of blood was required of every Israelite in Egypt who wanted protection—and this was on a voluntary basis (Exod. 12).

1. 1 Every man in Israel, without exception, was under contract with God to offer blood atonement, and this also was on a voluntary basis—from Moses to Christ Exodus 24:5-8Leviticus 1:2-4Hebrews 9:22. The same was true of any Gentile who became a Jewish proselyte Exodus 12:49Leviticus 24:22Numbers 15:15-16, 29.

1. 1 Atonement was made for every person and for every sin, disease, and corruption among men, under the law Leviticus 12:6-8Leviticus 14:53-57. Proper atonement was always required of any and every man and woman, Jew or Gentile, who chose to follow God. Not once was any person of the human race turned down by God or told that atonement was not for him. In the thirty-nine books of the Old Testament there is not a single statement that even hints of a limited atonement or of an atonement for a special few of the human race, instead of all men.

1. 1 In prophecy and in promise atonement has been referred to as being for all men alike, Jews and Gentiles Isaiah 1:16-20Isaiah 11:10Isaiah 42:1, 6Isaiah 49:6, 22Isaiah 60:3-16Isaiah 61:9Isaiah 62:2Malachi 1:11.

1. 1 The God who accused the whole race of going astray from Him, said that He had laid on Christ the Messiah, “the iniquity of us all” Isaiah 53:6.

1. 1 This applies to all men alike: “Thou shalt call his name Jesus; for he shall save his people from their sins” Matthew 1:21. It is clear from God’s promises that “whosoever shall call on the name of the Lord shall be saved” Acts 2:21. And to prove this refers to all Gentiles as well as Jews, the Scripture says, “Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved” Romans 10:9-13. The Gentiles, as well as Jews, must become obedient to God and His Word to be saved Romans 15:9-18; then the Spirit makes all who meet the terms of the gospel to become members of the body of Christ, “whether we be Jews or Gentiles, whether we be bond or free” 1 Corinthians 12:13Galatians 3:27-28, so that Christ can be “all, and in all” Colossians 3:11. Christ became a curse for the Gentiles, as well as for the Jews: “That the blessing of Abraham might come on the Gentiles” Galatians 3:13-14. Never did God say in one Scripture that such blessings were for a limited elect, chosen, foreordained, or predestinated few of either the Jews or Gentiles.

1. 1 The announcement that “the Son of man is come to seek and to save that which was lost” takes in every Jew and Gentile without exception, for “all we like sheep have gone astray” Isaiah 53:6Matthew 18:11Luke 19:101 Timothy 1:15. “If all have sinned and gone astray,” then all can be found and forgiven by God, if they want to meet His conditions.

1. 1 The Son of man came “to give his life a ransom for many” Matthew 20:28Matthew 26:28, meaning “that He by the grace of God should taste death for every man” Hebrews 2:9.

1. 1 The command given was: “Go ye, therefore, and teach all nations, baptizing them,” not just a few select ones whom God had chosen and predestinated to be saved—”Teaching them (all of them without exception) to observe all things whatsoever I have commanded you” Matthew 28:19-20. Is this not a better program than to teach all nations that only a special select few of them are chosen to be saved?

1. 1 “Repent ye and believe the gospel” Mark 1:15. If this is not an open invitation and command for all men alike, then it is meaningless.

1. 1 “Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” Mark 16:15-16. If every creature was supposed to hear and have the privilege of believing, then there could be no limited atonement, and no predestined, forced salvation, or rejection of the gospel by God.

1. 1 “To give knowledge of salvation unto his people by the remission of their sins . . . to give light to them (all of them) that sit in darkness” Luke 1:77-78. Since all men were in darkness then the light is for all men.

1. 1 “I bring you glad tidings of great joy, which shall be to all people. For unto you (all people) is born this day a Saviour” Luke 1:10-11.

1. 1 “On earth peace, good will toward men”—meaning, all men Luke 2:14.

1. 1 “Whosoever shall confess me before men, him shall the Son of man confess before the angels of God: but he that denieth me before men shall be denied before the angels of God” Luke 12:8-9. This plainly shows that the responsibility of being accepted or denied of God is left up to the individual’s choice, not to the sovereign will of God.

1. 1 “It behoved Christ to suffer . . . that remission of sins should be preached in his name among all nations” Luke 24:46-47. Why preach to all nations if all do not have the same opportunity to choose and conform to the gospel, whereby they might hope to be saved?

1. 1 “In him was life; and the life was the light of men (all men, not a limited few) . . . that all men through him might believe . . . That was the true light which lighteth every man that cometh into the world” John 1:4-9.

1. 1 “Behold the Lamb of God, which taketh away the sin of the world”—the whole world, not just a part of it John 1:29. This proves that atonement was made for the sins of all men, and all who want to accept Christ as their substitute in paying the eternal death penalty, can be saved. On the other hand, those who reject and refuse to believe on His name will be lost; but this does not mean that Christ died in vain. Nor does it mean that every time a saved man becomes a sinner again Christ has to die again for him to be restored. The sacrifice of Christ abides for all alike in any generation and men can avail themselves of the opportunity to be saved, and can actually partake of such provision at any time, or they can reject the provision, without destroying it or causing it to be necessary for a new provision to be made each time someone should be restored from sin. One must simply appropriate the salvation provided for him, in Christ; and if he does not, he goes without the benefits provided. We are told in Scripture that “we are sanctified through the offering of the body of Jesus Christ once for all” Hebrews 10:10 and “Christ once suffered for sins, the just for the unjust (all the unjust, not only a few), that he might bring us to God” 1 Peter 3:18.

1. 1 “The Son of man must be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world (the whole world and not a small part of it), that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved” John 3:15-21. All the world could come and be saved, for Christ lights every man that comes into the world John 1:9; but the provision being on a voluntary basis each one must choose of his own accord to conform to the conditions of salvation; and since there are those who love sin and darkness better than light and righteousness, all men will not voluntarily come to the light John 3:18-21. All the world could be saved, but many will not be saved, because there are certain conditions of salvation to meet which they do not want to meet, as seen in Lessons Thirty-three and Thirty-five.

With further reference to atonement being a provision for everybody, we also have these Scriptures—”He that giveth his life unto the world” John 6:33; “I will give my flesh for the life of the world” John 6:51; “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” John 8:13John 9:5John 12:46. And, in Jn. 1:9 we learn that Jesus is the one who “lighteth every man that cometh into the world.” Thus all men have full provision in atonement and like privileges in the gospel, though they differ in their acceptance and appropriation thereof.

1. 1 “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him” John 3:36. Here again, it is clear that everlasting life depends on the choice of the individual, for the provision for eternal life has been made by God, for all people alike. He wills that all men should be saved 1 Timothy 2:4-62 Peter 3:9Revelation 22:17; but because some reject, rebel, and refuse to meet the terms they will be lost, while others will be saved because they meet the terms. In His eternal policy regarding free wills, God does not force a single one to be saved, nor does He predestinate any man to be saved against his own will.

1. 1 “Him that cometh to me I will in no wise cast out” John 6:37. On this basis any and every sinner in the world could come to Christ and be saved.

1. 1 “Lift up your eyes, and look on the fields; for they are white already to harvest . . . he that reapeth gathereth fruit unto life eternal” John 4:35-36. No farmer, in planting a great field of wheat, would deliberately plan, choose, elect, foreknow, predestinate, and work to bring about the destruction of most of the crop and save for himself only a few of the sheaves, because of his own sovereign will and power to do so. And so it is with God—He does not exercise sovereignty in such a way regarding human beings.

1. 1 “The good shepherd giveth his life for the sheep,” all the sheep, not just a few of them John 10:11, 15. In Isa. 53:6 all men are compared to sheep that have gone astray and become lost. Christ came to seek and to save them all Luke 15:1-7. If only all would accept Him and hear His voice and follow Him. It is not possible that there would be one lost sheep that the shepherd would not give His life for, or not seek to save and bring back to the fold; and this proves that He died for all to save all.

1. 1 Jesus died for the whole nation of Israel “and not for that nation only but that also he should gather in one the children of God that were scattered abroad,” which means that all Gentiles could be saved as well as the Jews John 11:49-52. No statement in Scripture says that He did not die for every man of every nation, or that He died for only a few. We read this: But now in Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ . . . that he might reconcile both (Jews and Gentiles) unto God in one body Ephesians 1:11-22Ephesians 3:6. “Who will have all men to be saved, and come to the knowledge of the truth. For there is one mediator between God and man, the man Christ Jesus. Who gave himself a ransom for all” 1 Timothy 2:4-6—that is, all men, not a few, and men of all nations who would want to meet the terms of salvation. Another Scripture says, “The grace of God that bringeth salvation hath appeared to all men teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2:11-14; 3:4-7). And again, we read that Jesus suffered death “that he by the grace of God should taste death for every man” Hebrews 2:9-18. Therefore, atonement is not limited.

1. 1 “And I, if I be lifted up from the earth, will draw all men unto me” John 12:32. This shows the purpose of God in allowing Jesus to be crucified: no man was to be excluded, in His plan. “God now commandeth all men every where to repent” Acts 17:30-31. And, the plan includes “Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” Mark 16:15-16. With orders for every creature to have the gospel preached to him with the privilege of believing if he would, there could then be no limited atonement, and no predestined, forced salvation or rejection of the gospel imposed upon us—any of us.

1. 1 “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth, and worketh righteousness is accepted of him” Acts 10:34-35. “He is the propitiation for our sins: and not for ours only, but for the sins of the whole world” 1 John 2:1-2. Again, we see that a limited atonement could not be the plan of God for the sins of the whole world were taken into consideration. In another passage we read: “The Lord is not willing that any should perish, but that all should come to repentance” 2 Peter 3:9. And, in the final chapter of Revelation there is an invitation so generous that only an unlimited atonement would be adequate. It says: “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” Revelation 22:17.

1. 1 “We have received grace and apostleship among all nations” Romans 1:5. Another Scripture says: “to every one that believeth; to the Jew first, and also to the Greek . . . for there is no respect of persons with God” Romans 1:16Romans 2:7-11Colossians 3:251 Peter 1:17, and another: “by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God” Romans 3:22-23. These Scriptures show that all who have sinned can have mercy alike, there being no difference between Jews and Gentiles in the redemptive plan of God.

1. 1 “He that spareth not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things” Romans 8:32.

1. 1 “Christ died for our sins” 1 Corinthians 15:3Galatians 1:4. “If one died for all then were all dead. And that he died for all, that they which live unto him which died for them . . . God was in Christ reconciling the world (not part, but all of the world) unto himself” 2 Corinthians 5:14-21.

IV. Redemption Romans 3:24-25

The words “redeem,” “redemption,” etc., are used 160 times in the Bible. Not once do we read that it takes two or three works of any kind to redeem. On the contrary, it plainly states in the Bible that Christ redeemed men by “one sacrifice for sins” Hebrews 7:27Hebrews 9:28Hebrews 10:12, 14; that He “once suffered for sins” to redeem 1 Peter 3:18; that He “died unto sin once” Romans 6:6-101 Corinthians 15:3Galatians 1:4; that He paid only one “price” to redeem from all sin 1 Corinthians 6:19-20, and that this was done one time at one place for the one purpose of getting rid of all sin, not only past sins, but also inbred sin Hebrews 7:25Romans 6:3-131 Corinthians 15:1-5Hebrews 2:9-18Hebrews 5:9Hebrews 9:14-28Hebrews 10:1-191 John 1:7-91 John 3:5-101 John 5:1-5, 18.

Christ is our redemption as well as our sanctification and when we receive Him we get both of these phases of salvation 1 Corinthians 1:30. At the same time that we receive Christ we are fully reconciled to God and redeemed from the devil and all sin 2 Corinthians 5:172 Corinthians 8:1-131 John 1:7-91 John 3:5-101 John 5:1-5, 18.

Redemption means “to buy again something that has been sold” Leviticus 25:25, “to deliver from bondage without ransom” Deuteronomy 7:8, “to deliver sinners from Satan and sin by the blood of Christ” Luke 1:681 Timothy 2:61 Peter 1:18-23Galatians 3:13–4, “to deliver from the power and guilt of sin” Ephesians 1:7Ephesians 2:1-9Romans 8:1-13, “to deliver all creation from the bondage of corruption to the original state” Romans 8:18-25, and “to deliver from death” Romans 8:23Luke 21:281 Corinthians 15:51-58.

Redemption of all creation from the bondage of sin will be eternal when completed. Certain phases of redemption take place now through Christ when one believes the gospel Hebrews 9:12Revelation 5:9-101 Corinthians 1:30. That is, in Christ men can now be saved from all sin, sickness, and bondage of any kind, of body, soul, and spirit, as we have seen in previous lessons. They can be endued with power to defeat all the works of the devil and they can get the full benefits of the promises that God has given concerning this life. In the resurrection, saved men are redeemed bodily Romans 8:21-231 Corinthians 15:51-58Philippians 3:20-21. In the final restitution of all things the whole creation will be redeemed except the rebels of all ages, who will be confined to eternal Hell. It is quite necessary to understand the promises that pertain to life and godliness here and now so that we can have a solid, unshakable faith in that part of redemption that can be received in this life. The other phases of redemption will naturally be experienced later in due time, provided we attain to the benefits of present redemption. But if we fail to accept redemption through Christ now, we will not share in the glories and eternal benefits of the future redemption.

The word “reconciliation” means “to restore to favor,” or “for those to make friends again who were at enmity with each other.” God and man were once friends and they communed with each other before the Fall. When sin entered by man’s free choice that friendship was broken and they became enemies. Through the atonement of Christ the basis of friendship was re-established and men are now free to choose to become friends with God again. Reconciliation then is that act of God whereby men who choose to do so can be made friends of God through the cross of Christ Ephesians 2:16Colossians 1:212 Corinthians 5:17-21. God, Christ, the Holy Spirit and man all have a part in reconciliation as follows:

1. God the Father is the one offended and He is the one to whom men must go for reconciliation Ephesians 2:11-18Colossians 1:20-21Acts 17:30-31.

2. Man is the offender by his rebellion against God and he is the one who must become reconciled with God Romans 5:1-21Romans 8:1-13Colossians 1:20-232 Corinthians 5:17-21.

3. Christ is the mediator and He is the one who represents both God and man in reconciling them as friends again 1 Timothy 2:4-71 John 2:1-2. Christ is the One who became a friend to man by taking man’s place to represent him in making peace with God Romans 5:12-21Romans 8:34Hebrews 4:14-16. Christ is the one who satisfied the offended party for the wrong done Colossians 1:20Romans 3:21-312 Corinthians 5:17-21, and the One who provided the basis whereby the offender can be free from offence, and sin no more Romans 6:11-23Romans 8:1-131 John 1:7-91 John 2:291 John 3:5-101 John 5:1-5, 18Matthew 1:21.

4. The Holy Spirit is the direct power in the operation of reconciling God and man John 3:5John 16:7-11Romans 8:1-16Galatians 5:16-261 Corinthians 6:111 Corinthians 12:13.

5. Man, after becoming reconciled to God, becomes a partner with God and an agent of the Holy Spirit in the ministry of reconciliation 2 Corinthians 5:14-212 Corinthians 6:1.

6 The basis of reconciliation is the work of the Mediator between God and man, the man Christ Jesus John 3:16John 17:22Ephesians 2:11-18Colossians 1:20-23Romans 5:10-212 Corinthians 5:17-21Hebrews 2:17Hebrews 4:14-161 Peter 2:24.

7. The effect of reconciliation is that man is born-again and is made a new creature and is again free from sin John 3:52 Corinthians 5:17-21Ephesians 4:22-24Colossians 1:20-22.

VI. Propitiation Romans 3:24-25

This word “propitiation” occurs only in Rom. 3:24-25 and 1 Jn. 2:1-2; 4:10. It comes from two Greek words: First, hilasmos, meaning “atonement” or “expiator” 1 John 2:1-21 John 4:14; second, hilasterion, meaning “an expiatory place or thing,” “an atoning victim,” or “the mercyseat” Romans 3:25. This latter word is translated “mercyseat” in Heb. 9:5.

The idea in all these passages is that God is made loving, kind, and forgiving to the sinner by the shedding of blood, and that the sacrificial blood evinced the sinner’s acceptance of the righteous sentence of God’s holy law, so that He could be propitious to the sinner. Thus, God covers, overlooks, and pardons the sinner. Propitiation is the basis on which God sets forth His own righteousness, and yet pardons men without compromising His own justice and righteousness. God can through the propitiation of Christ forgive and be just in justifying every sinner who believes and becomes reconciled to Him through Jesus Christ.

VII. Imputation Romans 4:1-25

Imputation is that act or phase of salvation whereby God accounts the believer righteous in Christ. This happens because Christ bore the sins of the ones who repent and become reconciled to God Romans 3:24-31Romans 4:1-25James 2:23Galatians 3:62 Corinthians 5:19.

Fallacies taught by some are:

• That God cannot impute sin to the believer.

• That his sins, past, present, and future, are forgiven once and forever without any confession, repentance, and turning from sin to a life of holiness.

• That God cannot see the sins of the saved or that they are not real sins as are the same transgressions if they are committed by sinners.

• That God sees only the penalty that was paid for the sins and He excuses the sinner and counts him as holy as if he had not committed sin.

• That it is no part of the work of God to improve human nature.

• That men can be as filthy as a barnyard and as sinful as Lucifer and still be saved.

• That whatever sins a saved man commits are never held against him, but they are imputed to Christ without any obligation on the part of the believer.

These are some of the most blasphemous and slanderous statements about God and the gospel that could be made. They demonstrate an utter lack of understanding of the gospel as proven in the following points:

1. 1 It is argued that Christ bore the sins of the saved and therefore they cannot be charged to Him again and that even in civil courts a man cannot be charged twice with the same crimes.

This is only a half-truth, as it deals with only past sins that have been forgiven and put away. It could not possibly include future sins until they have been committed, repented of, and have been cleansed by the precious blood of Christ like the past sins were 1 John 1:9. The truth is that Christ has already paid the penalty for the past, present, and future sins of the sinners as well as the saved Romans 5:8Galatians 1:41 Peter 2:241 Peter 3:18Hebrews 2:9. But this substitutionary work cannot be imparted until the individual accepts it and conforms to the requirements of repentance and faith in the blood of Christ John 3:16-20Mark 16:151 Timothy 4:10.

The very fact that all sinners are not saved proves this. If men can not be damned for sins which Christ atoned for, and if the paying of the penalty was all that was necessary for men to be saved, then naturally all would be saved alike without any confession of sins and faith in the blood of Christ. In this case, all men are saved because Christ paid the penalty for them and we do not need preachers or churches at all to get men saved. Surely, no sane man could believe this and still believe the Bible.

Many thousands of preachers seem to spend their whole effort in getting men saved, and then they convince them that whatever they do after salvation will not be charged to their account. This is where they leave the gospel and reason like children. Naturally, no civil court will charge or punish a man for a crime that has been paid for, but let that same man commit the same crime again and the same court will charge him with the same crime and punish him accordingly. If he pays the penalty for the second crime and is again turned loose and he commits the same crime again on the grounds that he had paid the penalty for that crime, not only once but twice, he will again be punished and it will even go harder with him than it did the first time. No court would be just in releasing a man and giving him unlimited freedom to go out and commit a crime, similar to the one he has already paid for. What kind of a world would we have if this should be the way human governments would treat criminals? It would not be safe to live on Earth, and this we all know very well. No sane, righteous, and just human being would tolerate such a government that would thus deal with criminals.

Suppose we would do away with all laws in this country, what kind of criminals would we automatically create? What kind of conditions would exist without law and restraint in a few years? It is too horrible to think of such a thing, yet this is the kind of doctrine that whole denominations are advocating. When men teach that a saved man is under no law and restraint and that he has no responsibility concerning sin, they make sinners and criminals of church members. If God will not impute sins to the saved should they commit them, then it is clear that the saved have no law and consequently no rule of conduct concerning sin. And if this be true, Christians are lawless and irresponsible by the direct will and plan of God. On the other hand, if God has any laws that Christians are supposed to obey, then there must be penalties for sin and rewards for obedience and the theory that God will not impute sins to believers is a fallacy and is of the devil. If God has any laws, the saved are obligated to obey those laws or be punished just as much as sinners.

To argue that God does not impute sin to the saved because of a previous pardon from God and because the penalty for sin was paid by Christ is to teach that a Christian can murder, steal, lie, commit adultery, die a drunkard’s death, and commit any other sin and he will still be holy and in good standing in the sight of God.

One might as well argue that it would be just and righteous on the part of human governments to give criminals license to commit any and all crimes they desire because they paid a penalty for their crimes once and that they cannot suffer for the same mistakes again if they are committed. For example, such a doctrine of grace to sinning saints is like a governor giving a murderer a free and unmerited pardon for his crime with the stipulation that he is now free to go out and murder all he wants to because he has been pardoned. In a similar way, a criminal, having paid his penalty, would then be free from any law and would have the approval of the government to go out and commit all the crimes that he pleased without any fear of punishment. Could any sane man possibly believe this would be justice and in the best interest of society? Could this kind of a pardon and grace come from a just God? Could men have true respect for God if He permitted some to commit all the sins they wanted to with immunity and then punish others for the same sins in eternal Hell? No man of sound mind could tolerate such injustice in the moral government of God any more than he could tolerate it in human governments. It is not just, holy, righteous, or biblical from any standpoint to believe this of God’s moral government. We have seen in Lesson Twenty-three that this cannot be true of God’s moral law and government, and so we should reject such a theory as being of the devil to slander God and His character and government and excuse sin in modern saints.

1. 1 Not one statement in Scripture teaches that God will not impute sins to the believer, with the exception of those past sins that have been confessed to God and that have been forgiven by faith in Christ Romans 4:1-8. God will not impute these sins to any believer because they are forgiven. He will not punish a man in Hell for these sins, but if he goes into sin again he will be punished again for his sins just as much as any criminal who repeats his crime. Scriptures that do not impute sins to believers really refer to the past sins that have been confessed and forgiven, as is made clear in themselves Romans 3:24-31Romans 4:1-25James 2:23Galatians 3:62 Corinthians 5:17-21. Where is there one statement in these Scriptures or in any others where it says future sins are not imputed to believers? There is no such Scripture to be found, so we have to be honest and reject this damnable heresy that is causing souls to be lost.

1. 1 The meaning and usage of the word “impute” disproves the theory of unconditional imputation. It simply means “to charge to one’s account.” It makes no difference who it is that imputes or charges, whether man 1 Samuel 22:15 or God Psalms 32:2; it makes no difference what is imputed or charged to one, whether it is a good deed for righteousness Psalms 106:30-31, or a bad deed for punishment Leviticus 17:4; and it makes no difference whether that which is imputed is something he personally owns or is an act he has done Psalms 106:30-31, the meaning of the word “impute” is the same. Charging or imputing something to one does not change the inward state or character of the person to whom it is imputed. For example, if someone is charged with sin it does not make him a sinner. It simply lays sin to his account or to him because he is guilty. When righteousness is imputed to one that does not make him righteous. He is already counted righteous or righteousness could not be imputed to him. That is, righteousness or sins cannot be charged to anyone unless they are righteous or sinful. No blame can be charged to one who is not to blame. When God imputes righteousness it simply means that God counts one a righteous person because he has acted righteously.

The word “impute” in Rom. 4:8 is from the Greek logizomai and is translated “numbered” Mark 15:28, “accounted” Romans 8:36Galatians 3:6, “accounting” Hebrews 11:19, “account of” 1 Corinthians 4:1, “counted” Romans 2:26Romans 4:3, 5Romans 9:8, “count” Philippians 3:13, “laid to their charge” 2 Timothy 4:16, “reckoned” Luke 22:37Romans 4:4, 9, “reckon” Romans 6:11Romans 8:18, and “impute” Romans 4:6, 82 Corinthians 5:19James 2:23.

It can be seen from these passages that neither God nor man will reckon or count something done that is not already true. No person can be charged with anything who does not have an account. Three great acts of imputation are given special prominence in Scripture, but the act of imputing in each case is the same.

(1) The imputation of Adam’s sin to his posterity Romans 5:13. It is not meant in this passage that Adam’s sin was personally the sin of his descendants, but that it was charged to their account, so that they share in its guilt and penalty, as we have seen in Lesson Twenty-three, Point III, 14. If men share the penalty for Adam’s sin, as in Rom. 5:12-21, then they must share his guilt or the judicial obligation to suffer punishment. This is in accord with God’s dealings with men in other instances Genesis 19:15Deuteronomy 1:37Deuteronomy 3:261 Corinthians 15:21.

(2) The imputation of our sins to Jesus Christ Romans 5:12-212 Corinthians 5:21Galatians 3:131 Peter 2:24Isaiah 53:11. There is no definite statement that our sins are imputed to Christ. However, the passages cited above do say that He became sin and a curse for us and bore our sins in His own body on the tree, that we being dead to sins should live unto righteousness and by whose stripes we are healed. Christ has done this for every man and God has imputed the sins of every man to Christ, but the benefits of this imputation of sins to Christ cannot be received by any person until he repents and accepts Christ as His substitute. Hence, to talk about imputed righteousness for men without being brought to repentance and faith is folly.

(3) The imputation of Christ’s righteousness to believers Romans 5:12-21. This is the truth Paul emphasizes in this passage. Just as men are imputed or charged with Adam’s sin and will be sinful forever unless they meet certain conditions of the gospel and are saved, so Christ’s righteousness is imputed to men if they accept Him as their substitute. That is, just as men are condemned on account of Adam’s sin, so they are justified on account of the obedience of Christ if they accept the work of Christ. The thought of the whole passage is that imputed sin and imputed righteousness is the basis of condemnation and justification respectively, as we have seen in Lesson Twenty-three, Point III, 14.

There is no such thing as God forcing man to commit sin or righteousness. Man fully governs all phases of life by voluntary service to God or the devil Romans 6:14-23. When we accept Christ, God imputes, charges, or counts us righteous because we have done the right thing in meeting His requirements of reconciliation through Christ by repentance and faith in His blood.

No man is justified, forgiven, or partakes of Christ’s righteousness without confession of sins. Not one Scripture says that all future sins of saints are automatically charged to Christ’s account and that they have no need to confess them, or that they have no responsibility as a sinner again if they commit sins. Obedience to God is the basis of all justification, and no man can be justified while breaking the law of God. God requires confession of sins and cleansing by the blood before man is free from the sin he is charged with by God 1 John 1:9. Then and then alone does God refuse to impute confessed sins to any man Romans 4:3-13, 22.

No believer has to sin, but if he does God will charge him with sin Ezekiel 18:4Romans 8:12, 13Galatians 6:7, 8Galatians 5:19-211 Corinthians 6:9-11James 5:19, 20. If sin is transgression of the law for one then it is transgression for all who break the law. If death is the penalty for sin, then this is true of all who sin regardless of grace and past relationship to God. So an experience in grace in which God sets aside all His laws and does not charge man with sins that he commits is entirely unscriptural.

VIII. Forbearance Romans 2:4Romans 3:25

This word means “to put up with,” “bear with,” “hold back,” “endure,” “forbear,” “suffer,” “tolerate” and “to restrain self.” The Greek word anoche is only found twice and both times it is used of God, as in the above Scriptures. The root word anechomae is used of men in Eph. 4:2; Col. 3:13. Forbearance on the part of God is that tolerance whereby He puts up with the many personal practices of the Old Testament saints until the time of the reformation or the setting right of all things Hebrews 9:10. It is the act of God whereby He winked at the ignorance of people before the coming of Christ Acts 17:30-31. It is the attribute of God that caused Him to bless men of the Old Testament on credit in view of the debt that was to be paid on the cross, as fully explained in Lesson Eighteen, Point IX. The sins of the first Testament were atoned for by Christ like the sins of men since the cross Hebrews 9:15Romans 3:24-25. Forbearance is also an act of man whereby he tolerates the shortcomings of others and forgives as he has been forgiven Ephesians 4:2, 32Colossians 3:13.

IX. Substitution Romans 4:25

The word “substitution” is not found in Scripture, but the doctrine is repeatedly found from Genesis to Revelation. Every time an animal was offered in the Old Testament it was typical of Christ our substitute, who took our place and died in our stead so that we might go free and live forever in union with God. Paul says that “Christ our Passover is sacrificed for us” 1 Corinthians 5:7. Christ tasted death for every man Hebrews 2:9. He was God’s Lamb that took away the sin of the world John 1:29Revelation 5:6-101 Peter 2:24. Men partake of the benefits of the substitutionary work of Christ only as they have faith in Him and accept His atonement for themselves Romans 3:24-25Romans 4:25Romans 5:1-11.

This word is not found in Scripture, but the doctrine is found throughout the Bible as a phase of salvation. In the above passage Adam is pictured as our natural head and representative in the Fall, and Christ is pictured as our spiritual head and representative in redemption from the Fall. (See Lesson Twenty-three, Point III, 15).

XI. Sonship Romans 8:14-21

The doctrine of “sons of God” is a very prominent one in both Testaments. Angels Genesis 6:1-4Job 1:6Job 2:1Job 38:7 and men are called sons of God Deuteronomy 32:18Psalms 82:6Galatians 4:28-301 John 3:1. Adam was the only son of God by creation Luke 3:38. Adam’s sons are adopted into the family of God by the process of redemption. Men never become the sons of God in the same sense that Jesus did, for He is the only begotten Son of God John 1:14, 18John 3:16-18. The new birth then is not the bringing into existence of a person but merely the cleansing of that individual from sin and renewing him spiritually by faith in the atonement, as we have seen in Supplement Two, Points III, IV, V, and VI.

XII. Adoption Romans 8:14-23

Adoption is the act of God whereby He legally accepts a repenting sinner and makes him a member of His universal family, acknowledging him as a son born in the family, and giving him all the rights and privileges of a son. An adopted child takes the same name as the rest of the family, shares in the same inheritance, privileges, and daily benefits provided for all, and becomes subject to the responsibilities and paternal care of the one who adopted him. Men are adopted into the family of God by the process of redemption through the Holy Spirit. Adoption is simply the placing of one in a family whereby he will become a son. The word “adoption” is a word used only by Paul and is used of the believer when the question of rights and privileges is concerned Romans 8:15, 23Romans 9:4Galatians 4:5Ephesians 1:5.

Adoption takes place at the new birth John 1:12John 3:5Romans 8:14-16. The plan to adopt men into the family of God was made before the disruption of the world Ephesians 1:4-5. The legal work of adoption was done on the cross when Christ paid the debt of sin and redeemed men to God by His own blood John 19:30Ephesians 1:71 Peter 1:18-23. Now all one has to do to become an adopted son of God is to be willing to be adopted, to accept the work of Christ for him, and to meet the requirements of repentance and faith in the gospel John 3:16Romans 10:9-13.

At the time of adoption one receives “the parental care of the family” Hebrews 12:5-12; “the family name” Ephesians 3:14-151 John 3:1; “the family likeness” 2 Corinthians 3:18; “the family service” John 15:16; “the family spirit and power” Romans 8:14-16John 1:12; “the family character” Galatians 5:16-24Romans 11:16Hebrews 12:14; “the family supply” Matthew 6:33Philippians 4:19; “the family inheritance” Romans 8:17; “the family health” Romans 8:11Matthew 8:17; “the family gifts and graces” 1 Corinthians 12:4-11Galatians 5:21-24; “the family rights and privileges” Matthew 21:21-22Mark 11:22-24John 14:12-15John 15:7, 16John 16:23-26; “the family home” John 14:1-3; and all the benefits of God for this life as well as the life to come 2 Peter 1:4-10.

XIII. Heirship Romans 8:17-18

This simply means that the adopted sons of God become heirs of God and joint heirs with Jesus Christ of all blessings that God possesses. What a great truth! Some of these doctrines of the Bible are so far-reaching that they are staggering even to the imagination. Imagine a sinful man becoming freely adopted into the family of God by grace through faith and becoming an heir of God and a joint heir with Jesus Christ to help God administer the affairs of the vast universe forever! It is needless to attempt a list of all things in the vast creations. Time and space could not be given to list even the things on this one planet, the Earth, much less the innumerable creations of God in the entire celestial cosmos. Even if man would become an heir of this planet only it would be wonderful, but to think that redeemed men will eventually be changed bodily from mortality to immortality and will live with God and be kings and priests under Him forever in all the universe! Just a few Scriptures are all that is necessary to prove that we shall “inherit all things” Psalms 82:8Proverbs 3:25Matthew 5:5Matthew 19:29Matthew 25:341 Corinthians 6:9-101 Corinthians 15:50Galatians 5:21Hebrews 6:12Hebrews 9:15Ephesians 5:51 Peter 1:4Revelation 21:7.

XIV. Conversion Matthew 18:3

The word “converted” is mentioned fifteen times in Scripture. The Greek word strepho translated “converted” in Mt. 18:3 means “to twist;” that is, “turn around,” “reverse,” “turn again,” “turn one’s self about and go in the opposite direction.” It is translated “converted” only here. It is translated seventeen times “turn,” “turn back again,” and “turn one about” Matthew 5:39Matthew 7:6Matthew 16:23Luke 10:23John 20:14-15Acts 7:39Acts 13:46. It can be seen from these passages that it means, as the army term does, “right about face.” The true meaning of conversion as applied to men is that of turning from a life of sin to a life of holiness, living a life which is directly opposite to the one lived before conversion 2 Corinthians 5:17.

Paul expressed conversion as follows: “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” Acts 26:18. It is the turning away from sin and all evil to a life of conformity to God and His holiness. Conversion is only for sinners Psalms 51:13Matthew 13:15Matthew 18:3Mark 4:12John 12:40Acts 3:19Acts 28:27. The Word of God and the Holy Spirit are agents in the work of turning men to God Psalms 19:7John 3:51 Peter 1:18-23. One must believe the gospel from the heart and yield to the Holy Spirit who creates the penitent sinner anew in Christ Isaiah 6:10Romans 10:9, 10John 3:5Ephesians 4:242 Corinthians 5:17.

If people are taught the truth, they can expect both cleansing from all sin and physical healing with conversion Mark 4:12Acts 3:19Acts 28:27Isaiah 6:10Matthew 13:15. The sin-business is supposed to be done away with at conversion, and if one turns wholeheartedly to God he will be cleansed from all sin Acts 26:182 Corinthians 5:171 John 1:7-9. As one receives Christ he is commanded to walk in Him and if one does conform strictly to his new life he will not sin Colossians 2:6, 7Galatians 5:241 John 1:71 John 2:1, 291 John 3:5-101 John 5:1-5, 18Hebrews 12:14Romans 6:16-23Romans 8:1-13. If he ever goes back into sin he has an advocate with God and can be cleansed again 1 John 2:1-2.

The Bible teaches that one can be converted more than once, as proven in Lesson Twenty-three, Points IV, 13, 14. God constantly commanded men to turn again to Him after they turned from Him to a life of sin Isaiah 31:6Jeremiah 3:7, 14Jeremiah 25:5Jeremiah 26:3Ezekiel 18:21-32Ezekiel 33:1-20James 5:19, 20. Conversion is also taught and experienced in the Old Testament, as seen in Lesson Eighteen, Point IX.

XV. Calling and Election Romans 8:33

The doctrine of calling and election has been surrounded with many traditional theories and mysteries down through the centuries, but there is no excuse for this, as the term simply means “chosen.” Any person or group of persons selected or chosen of God for any particular purpose is the elect of God. Christ is called “God’s elect” Isaiah 42:11 Peter 2:6. A particular woman in a local church is called an “elect lady” (2 Jn. 1, 13). Israel as a nation is spoken of as “the elect of God” Isaiah 45:4Isaiah 65:9, 22Matthew 24:22-31Mark 13:20-271 Peter 1:2Romans 11:7, 28. The Church, made up of both Jews and Gentiles, is called “the elect of God” Romans 8:33Colossians 3:121 Thessalonians 1:4. Angels are also called “the elect of God” 1 Thessalonians 5:21. Anyone called to be saved and chosen for any particular mission is elected of God for that work Acts 15:7John 6:70John 13:18John 15:16Acts 1:2Acts 9:15. Every person saved is the elect or chosen of God to salvation John 15:192 Thessalonians 2:13James 2:5Revelation 17:14.

Final Election to Salvation Man’s Responsibility

1. 1 We can say with all assurance that any calling and election of God is based upon the free moral agency of those called and chosen. God offers the same mercies and blessings to all alike but all do not accept these benefits alike, therefore, there naturally are different consequences, as we shall see in Lesson Thirty-five.

1. 1 The Bible is very clear that man looks on the outward appearances and God looks on the heart 1 Samuel 16:7Isaiah 55:8, 9. It says that God’s ways are always righteous Psalms 145:17. He is no respecter of persons Romans 2:11James 2:9. His will is for all to be saved 1 Timothy 2:4, 52 Peter 3:9. God’s will and ways are made plain in His Word and all who conform to them are loved on an equal basis according to the degree of obedience. This is how God will be able to judge all men according to his ways Ezekiel 18:30Ezekiel 33:20Hosea 12:2Proverbs 24:12Matthew 16:272 Timothy 4:42 Corinthians 10:9, 101 Corinthians 3:11-15Revelation 20:11-15. God repeatedly declares that He demands wholehearted service from every man Deuteronomy 11:13Joshua 22:51 Samuel 12:20, 24Matthew 22:37. God constantly searches the hearts of men and deals with them in order to bring them to righteousness Psalms 139:23Jeremiah 11:20Jeremiah 17:9, 10Jeremiah 20:12Hebrews 4:12Job 33:14-30. Therefore, God does not choose some to be saved and others to be lost and He is not responsible for those who will be lost.

1. 1 There are no direct statements of God choosing to save certain individuals contrary to their own will as some teach from the following Scriptures:

(1) “As many as were ordained to eternal life believed” Acts 13:48. The ones who rejected the gospel on this occasion were the Jews, God’s own elect who were first offered the gospel, thus proving that after men are chosen to be saved they can reject truth and be lost Acts 13:45-49. That the Jews were the elect of God and were first chosen to carry the gospel is one of the most clearly stated facts in Scripture Romans 1:16Romans 3:1-6Romans 9:4, 5Matthew 10:5Matthew 15:21-28Matthew 21:33-46John 1:11. Israel rejected the gospel and even killed their own Messiah. They murdered the saints and hardened themselves against God until it was no wonder Paul waxed bold and said, “It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” Acts 13:46. Paul continued by saying that God had called him to bring the light of the gospel to the Gentiles and unto the ends of the Earth, showing that it is God’s purpose to save all that believe in all nations Acts 10:34, 35. When the Gentiles heard this, many of them were glad and believed the gospel and glorified the Word of the Lord. This is why they were ordained to eternal life.

The Greek word for “ordained” is tasso, meaning “to appoint,” “to arrange,” “to assign a place.” It is translated “ordain” Acts 13:48Romans 13:1, “set” Luke 7:8, “appoint” Acts 22:10Acts 28:23Matthew 28:16, “determine” Acts 15:2, and “addict” 1 Corinthians 16:15. Not one statement in all these passages teaches that God or man’s will is arbitrary in any plan for others who were appointed. God has ordained that all who believe will receive eternal life. He has ordained that there be human governments but He does not force men to have them or He does not directly impose His will in every detail of human governments Romans 13:1-8. The centurion who was set over 100 men did not have to accept the position Luke 7:8. When Jesus appointed or ordained a place where He would meet the disciples He did not force one of them to meet the appointment Matthew 28:16. When God told Paul of certain things that were appointed for him to do in Damascus there was no force used to make Paul do as God desired Acts 22:10. In Acts 9:6 it is clear that Paul asked God what to do and the Lord told him that he would be told what to do when he got to Damascus. When the Jews appointed a day to hear Paul in Acts 28:23 there was no power to force either of the parties to keep the appointment. Thus, in no Scripture where tasso is used are we led to believe that any person referred to was forced to do anything contrary to his will.

To teach according to Acts 13:48 that God ordained some to be saved and some to be lost, disregarding all other Scriptures to the contrary, does not show honesty with truth. This verse really means as in other translations, “as many as were set for eternal life believed;” that is, those that set themselves to believe the gospel to get eternal life believed and glorified the Word of the Lord.

(2) Another passage in the Bible used to prove that God elects some to be saved on the basis of His own choice alone regardless of the wills of the free moral agents is Rom. 9:1-24, but this Scripture does not confirm such theory. Any Bible statement must be understood in connection with the subject of the passage. In this Scripture Paul is showing how the Jews, who were chosen of God to evangelize the world and to whom God gave the promises, were failing God in spite of their election and would be cut off because of their rebellion (Rom. 11). God gives an example of Jacob’s being chosen in preference to Esau, but a study of the history of these boys shows why God made the choice. It was not simply because of His will only, or because He was a respecter of persons, but it was because of the nature, traits, and disposition of the boys. Esau was devoid of spiritual things and he freely chose to be this way Hebrews 12:16. Jacob was a man who loved God and had a disposition to choose spiritual things. God saw the difference in the make-up of the two boys before they were born and made His choice on these grounds. God can see and know the types of people from the very beginning. Before Ishmael was born God predicted that he would be a wild man and that his hand would be against all other men Genesis 16:11-12.

If God could see the different kind of persons that both Jacob and Esau were going to be, then He had plenty of grounds for His choice of Jacob over Esau. When God said He loved Jacob and hated Esau He simply meant that He preferred Jacob to Esau. To hate is a Hebrew and Greek idiom meaning “preference.” This is what Jesus meant in Lk. 14:26 when He said that if a man “hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.” This simply means that one must prefer Christ to his relatives and his own life and put God first. So it was in the case of Jacob and Esau Malachi 1:2, 3Romans 9:10-13. God preferred Jacob to Esau and this preference was naturally based upon what God could see in them. With God, He can see the innermost traits of each person and He also naturally prefers the ones who desire spiritual things and who choose to do His will. Whether they do His will or not, that is another question. All can do His will if they choose to do so because the means of grace are for all alike John 3:16-20Revelation 22:17.

God chose Pharaoh and caused him to become the king of Egypt at the time that He needed someone to resist His will so that He could make His power known, as explained in Lesson Fifteen, Point VIII, 2. God could not have used a man to resist Him if he had been the type who would submit to His will. In this and in all other cases where God has used men to bless others, or made them objects of His wrath, His choice has been made in each case upon the basis of the submission or rebellion of the persons involved. No man is forced to resist the will of God, but those who do resist receive damnation and this is what Paul teaches in Rom. 9. This is why there is no unrighteousness with God. He gives all men the free choice of their actions to submit to His will or rebel against it, and the final responsibility is upon them, not upon God. God will have mercy on whom He will have mercy and He has promised to have mercy upon all who submit to Him. Mercy and compassion are not shown because of men’s works, but they come through grace, when men choose and submit to the will of God.

Paul showed Israel that she was resisting God’s will like Esau and Pharaoh and she was to be cut off like others who had resisted God’s will Romans 9:1–11. They were God’s elect but if they chose to resist God and refused to do His will, God’s program had to go forward, even if God had to turn the Jewish calling over to the Gentiles.

(3) Ephesians 1:4-11 is used to prove that God chooses from eternity past certain people to be saved, but this passage only reveals that God’s plan is that all who are to be saved were chosen to be holy and that this purpose of God was made before the disruption of the world. God predestinated that the saved should be holy before God forever, but who and which ones will be saved and be holy is left entirely up to the choice of each individual to conform to the plan of God and enjoy the predestinated blessing of God. The lost were likewise predestinated to be lost but who or which persons will be lost is left entirely up to the choice of the individual who can refuse to the end of life to conform to the plan of God. The plan itself is the thing that is predestined, not the individual conformity of one single person to that plan.

(4) Romans 8:27-30 is also used to prove God’s choice is the sole reason some are saved and others are lost, but this passage does not say who or which persons will be saved or lost. It simply states that God knew that some would be saved and some would be lost. What is the reason some are saved and others are lost? Is it solely because of God’s choice? No! It is solely because He cannot save all because all will not believe and conform to the gospel. Those who do believe will partake of the predestined blessings. Those who do not believe will partake of the predestined curses of the plan. God foreknew that some would be saved and some would be lost, but who and which ones would believe are not personally included in this foreknowledge. That is left up to the individual. God foreknew and predestined some to be saved and the rest to be lost, but He designated no particular individuals, and this is all the Bible does teach on this question. Thousands of statements in the Bible expressing will-power are used to prove that all may conform if they choose, but since all men are free agents and since all do not choose the same things in life, as is well-known, not only to God but also to man, some will choose to be saved and others will choose to be lost.

1. 1 There are no concrete examples of God saving some men and damning others solely because of His own choice. It is true that no man can be saved except God deals with him John 6:37, 44 and that God’s people are called His own possession Ephesians 1:14, but this does not mean that God does not deal with all men, or that all men who desire cannot become the people of God. The Holy Spirit is faithful to deal with all men as they hear the gospel Romans 10:9-17John 16:7-15. The Bible speaks of Christ being the light that lighteth every man that cometh into the world John 1:9. No man has been saved or has been forced to stay saved against his will. Because men are born of God’s will and not their own John 1:13 is no proof that they are saved only because of God’s will. It simply means that salvation has not been provided by the will of man, but it is also true that God cannot and will not save one man if he himself does not will it John 3:16-20John 22:171 Timothy 4:10Mark 16:15, 16. It is God’s will to save all, but all are not saved, so it must also take the will of man in accepting the gospel for him to be saved.

1. 1 All of God’s blessings are conditional and the very nature of the case proves that God does not determine beforehand the acts of free moral agents. The blessing of God upon every person is conditional upon personal faith and conformity to the gospel, not upon predetermined choices of God, as we shall see in Lesson Thirty-five. Meeting gospel conditions such as repentance and faith are not works that purchase salvation but are necessary requirements to be saved if one wants the salvation purchased by the blood of Christ. Choosing to eat a meal prepared by someone does not earn the meal, but it is necessary to eat if one wants the benefits of the food provided for him.

If God should seek to save and keep rebels contrary to their wills He would break His own laws and fail to carry out His own plan. God could not be guilty of such unlawful dealings, so if men are finally lost it is not because God has failed, His plan has failed, the sacrifice of Christ has failed, or that God did not have power to keep them contrary to His plan. If God’s promises and covenants were made on the condition that man must fulfill righteousness, then God cannot do otherwise than to cut off all who refuse to conform to His demands. If God failed to hold men to the terms of the contracts He has made with them, He would be a liar and all men with free wills would lose respect for Him. The following are a few of the many passages that plainly teach that God’s dealings have always been on the condition of obedience (Exod. 15:26; 19:5, 6; 22:23, 24; 23:30-33; 32:33; Lev. 26:3-46; Deut. 7:12-24; 8:10-20; 11:13-31; 28:1-68; 29:9-28; 30:1-20; Josh. 23:16; 24:20; 1 Sam. 12:14, 15, 24; 1 Ki. 3:12; 9:3-9; 11:38, 39; 2 Ki. 17:7-23; 21:7, 8; Isa. 1:19, 20; Col. 1:23; 1 Cor. 15:1-5; Heb. 3:6, 12-14; 4:11; 6:4-12; Heb. 10:26-39; 2 Pet. 2:20-22; Jn. 15:1-6; etc.)

1. 1 There are many examples of saved men and sons of God being cast off from God because of sin, as we shall see in Lesson Thirty-five.

1. 1 There are no reasonable or scriptural arguments that can be presented to prove that God saves or keeps men contrary to their free choice. Nothing is hard to understand about election, foreknowledge, or predestination when we realize that it is God’s plan itself, and not personal conformity to that plan that has been foreknown and predestinated. God decrees that all who do conform will be saved and all who do not will be lost, and this is the sum and substance of these doctrines. God’s decrees were never made to determine the choices of free moral agents as to whether some will be saved or others will be lost. The decrees of God are those parts of His plan to which all must conform in order to be saved and those who refuse will be lost. Men have made the great mistake of making the doctrine of decrees, to which all must conform to be saved, the same as the free acts of men in conforming to those laws. God does not determine our choices and actions but He does decree the basis of the action for free moral agents that will save or damn them accordingly. This does not mean that the initiative of man’s salvation is with man. It is with God who chose to make a way of salvation for all men, especially of them that believe and that conform to this plan of their own free choice.

Election deals with all creatures as sinners and therefore must deal with them on the same basis or the plan is faulty and the planner is a respecter of persons and unjust in His dealings. The reason God saves only a few is because only a few choose the way of God, and therefore God is free from the final responsibility of the salvation or damnation of anyone. God cannot say to some that He did them no wrong if He does not deal with them in justice and righteousness on the same basis as others and make them personally responsible as to their destiny. If God offers pardon to all, then all can accept it alike or the offer of pardon is a fraud. If all can accept it, then He is fair to all and the salvation and damnation rests with the individual and not with God. To argue that God offers a pardon to all alike and then to contradict this by saying that He offers it to only a few special ones whom He has chosen to save, does not make logical sense and it is not scriptural. God does not force one to become willing and another to become unwilling to be saved. He deals with all men, seeking to persuade them to be saved. Because some become willing and others do not is no sign that God is responsible for the choice made.

It is a matter of record that there were qualities of character in Abraham, David, and others that caused God to choose them. It was because they became willing to obey God. God tested them to the end of knowing whether they would obey or not. This is very clear from the following passages Genesis 18:17-19Genesis 22:1, 12Exodus 4:8-9Joshua 1:71 Samuel 2:261 Samuel 13:13-141 Samuel 15:11, 221 Samuel 16:1-142 Samuel 12:241 Kings 3:10-14Luke 2:52Luke 4:1-13Hebrews 5:8-9. Common sense alone teaches us that God could not choose certain people for certain works because they are not of the type that could be used. Even men have this much intelligence. God’s continued use of men has always been on the basis of their obedience. Many whom He has used when they were humble were eventually cut off because they became exalted and sinned, as we shall see in Lesson Thirty-five, Point VII.

We have all the reason in the world to believe that God treats all moral beings alike according to like standards of light that they have received. All inequality in moral agents has come through the Fall and rebellion. On several occasions God placed the whole race on an equal footing concerning His plan. This was true of Adam’s race in the beginning. It was true at the flood. It was true on other occasions Romans 1:17-32. God still deals with all men on the same basis of no difference in Christ if all will accept the truth 1 Corinthians 12:12-13Galatians 3:26-29John 3:16-20Revelation 22:17. All men, regardless of their types and dispositions, like the different kinds of ground in Mt. 13:19-23, can become changed in life and conduct by accepting the gospel so that God will use them in His work. One might as well argue that fallow ground cannot be broken, that stony ground cannot have the stones taken out, that the thorny ground must always be thorny, and that all ground cannot be made to produce fruit, as to argue that all men cannot have their lives changed by the gospel to the point of being used of God and saved in the end if they so desire. To sum up the doctrine of election, we may say that the elect of God are the “whosoever will” class who come and take of the water of life freely and the non-elect are the “whosoever will not” class who choose to reject the gospel.

25 Things the Bible Does Not Say About Election, Foreknowledge, and Predestination

1. That God called, chose, elected, foreknew, and predestinated from eternity who are to be saved or lost.

2. That the saved have had their names in the Book of Life from all eternity.

3. That all whom Christ died for are guaranteed eternal life and not one will be lost.

4. That God could have saved every man of Adam’s race if He had willed to do so.

5. That non-elect sinners cannot possibly be saved regardless of what they do to be saved.

6. That every sinner is so dead spiritually that he cannot see, hear, understand believe in, confess sins, come to Christ, do any good, or obey the gospel in any degree in themselves without the new birth.

7. That the Holy Spirit will quicken and make alive elect sinners so that they can hear, understand, and obey the gospel, but He will pass all others by and will not enable them to believe and obey.

8. That God’s plan of salvation and the atonement was made for a select few who will become the final elect. No provision is made for the majority of sinners and they can never be saved even if they chose to be or cooperated in salvation.

9. That man’s free choice does not have one thing to do with his salvation or damnation in any degree.

10. That God’s call, election, and salvation are not based upon any faith tendency to obey, trait, power, or any possibility of any act, or attitude on the part of the sinner.

11. That all men have a general outward call to salvation, but it is not possible for the majority of sinners to accept and obey the call, for they are not chosen, elected, or predestinated to eternal life.

12. The few men who are the elect-sinners not only receive the general outward call, but they receive a special inward call by the Holy Spirit, which He never gives to the other sinners—a call that designates them as the special elect and that guarantees their final salvation.

13. That it is not man, but God that determined from all eternity which persons would be saved or lost.

14. Salvation is wholly a work of God from the beginning to the end, and in no sense, or in any degree can a sinner contribute to his own salvation in attitude, will, choice, faith, yieldedness, consecration, surrender, obedience, repentance, confession of sin and guilt, meeting conditions, or in coming to Christ, or accepting salvation.

15. Salvation is not and cannot be a mutual arrangement, or a mutual cooperation between God and man.

16. That the elect is so controlled by God that one cannot possibly reject or refuse salvation or disobey God in any detail.

17. That the elect do not have any responsibility at all to keep themselves in grace, obey the gospel, or be faithful to the end to be saved.

18. That no sinner is free to obey God, and he cannot meet any of the gospel requirements until he is born-again and made alive by the Holy Spirit.

19. That God’s choice to save a man is the only choice made in salvation, for man is incapable of making choices, and even if he could make them they would be of no value in affecting his salvation one way or the other.

20. No man of the elect-sinners can possibly resist the special inward call of the Holy Spirit to be saved, for grace is invincible and irresistible on the part of the elect sinners.

21. That the Holy Spirit is not limited in His work of applying salvation to any man whom He chooses, nor is He dependent upon man’s co-operation for success in applying salvation processes.

22. That man is a helpless slave to God from the time the Holy Spirit chooses and applies salvation to him.

23. That all acts and events, both small and great, come about as a result of God’s election and eternal decrees, and nothing can happen in time or in eternity, in the heavens or on the earth, without God’s direct control and purpose.

24. That Christ did not die for every sinner, but only for a special few who are the objects of God’s sovereign will and grace.

25. God does not leave it up to sinners, or their co-operation as to whether Christ’s work will be effective and eternal in them or not.

XVI. Foreknowledge Romans 8:28-30

The word “foreknowledge” simply means “the prescience of God” or the knowing beforehand certain events that will happen. If we are to take the Bible for what it says about God we will have to recognize that God gets to know certain things concerning free moral agents just as they get to know some things about each other. This is plainly stated in Gen. 3:8; 6:6, 7; 11:5-8; 18:18-21; 22:12; Exod. 2:24, 25; Ps. 1:6; Jer. 17:10. God knows His plan from the beginning to the end, and certain passages used to teach foreknowledge from all eternity in connection with detailed events in the lives of free wills really refer to His general plan only, not to free moral acts of those particular men, as we have seen under election, above Isaiah 42:9Isaiah 45:11Isaiah 46:9Isaiah 48:6Daniel 2:28, 29Acts 15:18Matthew 13:35Matthew 24:36.

XVII. Foreordination and Predestination Romans 8:27-30

The words “foreordain” and “predestinate” come from the same Greek word, prooridzo, meaning “to determine beforehand.” It is translated “determined before” Acts 4:28, “predestinated” Romans 8:29, 30Ephesians 1:5, 11, and “ordained” 1 Corinthians 2:7. In these passages we find that God predestinated Christ to die for the world Acts 4:28; that some (it is not stated who or which ones) would be saved by believing on Jesus as their Savior Romans 8:29, 30; that those who would freely choose to be saved were predestinated to be holy and to be children of God through Christ Ephesians 1:5; that these children of God have a predestinated inheritance according to the eternal purpose Ephesians 1:11; that they were predestined to be enlightened with wisdom kept secret from of old 1 Corinthians 2:7; but no statement is made that God’s predestined plan and purpose includes the free acts of free moral agents nor does it name those who will conform to the plan.

This means that God’s law is the thing that is predestinated and not the individual conformity to it. All Scripture is clear that men are absolutely free to choose for themselves whether they conform to the predestined plan or not John 3:16-20Revelation 22:17. Those that do conform will enjoy forever the predestined blessings, and those who do not will suffer eternally the predestined judgments of the plan. This, and this alone, is all that the Bible teaches concerning predestination in connection with free moral agents, as we have seen under election, above.

XVIII. Sovereignty of God Romans 9:1-24

By “sovereignty” we mean that God is supreme in power and that He has absolute dominion over all creations. Some teach that because God is sovereign that He chooses to lord it over all men as He pleases regardless of any just rights they might have and that He wills to save some and damn others solely because of His own choice, but as we have seen, God is not that kind of being. As far as power is concerned He could destroy free moral agents regardless of their sin or holiness, but He cannot do this and be just and holy Himself. Therefore, since His character is absolutely holy and just and impeachable, He will not use His power except for the highest good of all creation. He does not even desire to misuse His power for He is righteous in all His ways.

God’s sovereignty is real but He does not choose to use it to hurt anyone. He gives all free moral agents the freedom to choose between right and wrong in all matters and He holds them responsible for their choice. He is Creator and Lord of all but He is kind, merciful, just, loving, good, and compassionate towards all, and He does not will that any should perish, but that all should come to repentance 2 Peter 3:81 Timothy 2:4-5. The following passages teach the sovereignty of God, but not one of them teaches that He misuses His authority in any realm. He is consecrated to the highest good of all and obligates Himself to bless all men alike that come to Him through Jesus Christ. Note the sovereignty of God is stated in Gen. 14:18-20; 24:3; Exod. 9:29; 15:18; Deut. 4:29; 10:14; 1 Chron. 29:11-12; Ps. 89:11; Dan. 2:20-21; 1 Tim. 6:15; Rev. 4:11; 11:15.

XIX. Glorification Romans 8:17-25

1. 1 DEFINITION AND USAGE

(1) Glorification is used of man being made glorious in this life with all the glorious gifts and graces of God, which are a foretaste of the glory that shall be revealed. When applied to man it always means “the impartation of glory from God.” In this sense it is a present experience as in Rom. 8:30.

(2) Glorification is used of man giving glory to God. When applied to God it is not the adding of anything to His essential glory, for He is perfect and complete in glory. It means to ascribe to Him the glory that is due Him Revelation 4:11Romans 4:20Luke 23:471 Peter 4:16Matthew 5:161 Corinthians 6:20.

(3) It is used of Christ glorifying the Father by His obedience in the redemptive work, thus bringing eternal glory to God in the reconciliation of the “whole creation” back to God John 13:32John 14:13.

(4) It is also used of the Father glorifying the Son because of Christ’s obedience in all the redemptive work John 17:1-5John 12:16-32Acts 3:13.

(5) It is used of the Holy Spirit glorifying Christ John 16:14.

(6) It is used of God glorifying Himself because of His love, mercy, justice, holiness, etc., to mankind through redemption John 12:28John 13:32.

(7) It is used of man glorifying the Father through our lives of fruit-bearing for Him John 15:8Galatians 1:24.

(8) Glorification in Rom. 8:17-25 will take place at the final redemption of redeemed humanity who will have a part in the first resurrection Philippians 3:20-211 Corinthians 15:51-581 Thessalonians 4:13-17, and of all creation, who are to have a part in the glorious liberty of the sons of God, and who will also be completely redeemed from this present state of bondage and corruption 2 Peter 3:10-13Hebrews 1:10-12Hebrews 12:25-28.

1. 1 THE SUBJECTS, TIME, AND BLESSINGS OF GLORIFICATION Romans 8:17-25.

(1) The saints are to be the subjects of this glorification at the time they are resurrected and translated to be like Christ Romans 8:17, 181 Thessalonians 4:14-17Philippians 3:20, 211 Corinthians 15:51-58Colossians 3:4.

(2) The saints are to be glorified with Christ because of being identified with Him here in His life and sufferings. They are to be manifested with Christ in all His glory. Romans 8:17-18Philippians 3:20-21Colossians 3:4. This glory is not to be compared with the sufferings in this present life Romans 8:17, 18.

(3) It will take place at the revelation of the sons of God with Christ to set up the eternal kingdom on Earth Romans 8:19Revelation 11:15Revelation 19:11-21Daniel 2:44-45Daniel 7:18-27.

(4) The whole creation is waiting anxiously to share in this coming glory Romans 8:19-21Hebrews 1:10-12Hebrews 12:25-282 Peter 3:10-13.

(5) During this present time of waiting the “whole creation” unites with the saints in groaning for the full glorification of the saints at the resurrection Romans 8:22, 231 Corinthians 2:9Philippians 3:20, 21Colossians 3:41 John 3:1-3.

(6) In glorification, resurrected saints and even natural men on Earth will attain to the glory that Adam and Eve came short of at the time of the Fall. Before the Fall, man was to have dominion over all creation including the sun, moon, stars, and all the works of God’s hands Genesis 1:26, 27Psalms 8:3-9Psalms 19:1-4. The Fall does not alter God’s plan in the least; it merely delays His original purpose until the final restitution of all things.