Part 26
Justification has been defined as "just as if I had never sinned." Indeed, it is more than that. It is as if I were Christ, in which there is no sin. I have the same standing before God that Christ has. Ponder that point for awhile.
SECURITY OF THE BELIEVER
When I arrived at Bible college, I was very young in the Lord and had very little training in the Word. I had one misconception of the Christian life which lead me to doubt in other areas of life.
I felt that as the believer matured, it was similar to the mountain climber's experience. As the believer goes through their maturing process, I felt that they had many problems, and trials which lead them to the maturity that they were seeking. As the mountain climber climbs, and works, and struggles up the mountain they are under heavy trials, but once they reach the summit, they can lay down and relax and enjoy the view. My feeling was that as the believer reaches maturity, the trials and problems disappeared, so that we can enjoy the Lord and His life for us.
This misconception lead me after a year or two of hard work, trials and many problems to wonder, whether I was really saved. I did not have the peace of knowing that I was eternally secure. Many are the quiet times and drives to work that were spent in wondering if I were really saved.
As my Bible training progressed, I was taught that we are maturing throughout this life, and there was no summit, where we have no more trials. I also learned that my salvation was not based on what I felt, nor on what I could do for God. I found that my Salvation was God's idea, and that it's ultimate completion in the next life was up to Him, not me.
I spent way to much time in spiritual turmoil, because of my lack of knowledge.
I trust that the study will bring you to the same knowledge. The knowledge that our salvation is not up to us, but it is up to God.
This doctrine may be hard to find in the theology books because of the diversity of terms by which it is called.
Some list it as "security," some as "eternal security," while some use the term "assurance" and yet others have used "perseverance".
Briefly, we might put it this way. It is the place of salvation with in God's realm of authority in which the believer stands forever. Since the position is "in" God, and "in" Christ there is nothing from without, which can harm the believer's position, nor is there anything from within which would want to harm the believer's position.
Dr. Lewis Sperry Chafer quotes, and agrees with the Westminister Confession of Faith. "They whom God hath accepted in his Beloved, effectually called and sanctified by his spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved" (17.1)
In words that I can understand, I believe that he is stating that once you are born into the family of God, you are stuck — you can't get out, you can't fall out, you can't get thrown out, you can't get enticed out, you can't get yanked out, and you can't think yourself out.
I would like to make two introductory statements concerning this doctrine.
1. I do not believe that this issue is one that can ever hinder or assist your salvation, nor standing before God. You are in the family of God whether you believe the doctrine or not. I base this on the Word of God, and will show this to you shortly.
2. The belief in eternal security can and should be of great benefit to the believer. Not only in facing their own death, but the death of others in their family.
It is not license to sin. Just because you're in, it doesn't mean that you shouldn't live a Godly life.
The lack of belief in eternal security can lead to a great lack of peace and unsureness in the persons personal life. It on the other hand tends to be a good motivator to Godly living.
There are basically two views to the doctrine. The Armenian and the Calvinist. The Armenian believes that you can loose your salvation, and the Calvinist believes that you cannot loose your salvation.
Let us consider these views this.
The Armenian View as we have mentioned, is that the saved can be lost. We won't attempt to consider all of the passages that these people present. We want to concentrate on what the Bible tells us concerning our salvation.
Thiessen lists several objections to security which the non-security person would raise.
1. "That it induces laxness and indolence." To which the security person would reply — yes, you may well be correct on that point, yet it is God that set the doctrine to words in His Message to man and He is responsible for the consequences of His Word.
2. "That it robs man of his freedom." Once saved from eternal punishment and separation from God, it is hard to see anyone worrying about the fact that they can no longer go to hell by there own free will.
3. "That the Scriptures teach the contrary." Very emphatically this statement would have to be refuted.
4. "That there are many warnings." Warnings of lost reward, lost peace etc. yes, however none of lost salvation.
In considering verses which are presented by the non-security people there are some things which need to be considered. These thoughts are condensed from Chafer's Major Bible Themes. (Mark Chafer continues with a very nice presentation of evidence for the eternal security of the believer.)
1. One holding to security usually realizes that a person can, from outward appearances, accept Christ, but that in reality at times this is an acceptance in the mind and not in the heart. After awhile there can be a falling away which the non-security person will point to as someone losing their salvation, which is in reality the falling away of a professor.
2. At other times it is admitted that "Christians" act like the world. Paul is very clear in his thinking on these "Carnal Christians" that are saved yet live like the lost. The lost that live like the saved can return to living like the lost and appear to be people that have lost their salvation as well. This situation can confuse the issue.
3. Some texts set forth by the insecure deal with rewards which may be won or lost, yet this has nothing to do with salvation.
4. A Christian that is out of fellowship is not the picture of Christ either.
5. The wayward Christian may be chastised and appear to be on God's black list yet God is trying to draw him back.
6. Galatians 5:1-4 mentions that the believer can fall from grace, however this is speaking of way of life not position before the Lord. In the early church there seemed to be the thought of encouraging the believers with the fact of their eternal salvation, yet needing to encourage them in keeping their spiritual life in proper working order.
7. Both the misinterpretation, and the interpretation out of context problems, mislead people into the thought of losing their salvation.
8. The crux of the matter is the one, or the person if you will, that brings salvation to pass. If it is man, then yes I would assume that we could walk in and out of anything that we could dream up, yet we know that the Lord God is the author and finisher of this work and it is a bewilderment to me how anyone could believe that God could not devise a better plan than one that I could slip from.
9. A point which I am surprised Mark Chafer did not bring up is the fact that there is an overabundance of teaching which shows that the believer is eternally secure.
10. The person needs to understand that trials, troubles, and problems, are normal in the Christian life. These are not problems that are caused because we are not believers.
11. Feelings are irrelevant when we are dealing with God and His work in us.
The Calvinist View
The view of the Calvinist is held to and defended quite extensively in Chafer Vol. III beginning at page 267. This view is based on four items of which one is the security of the believer.
1. "Depravity, by which term is meant that there is nothing in fallen man that could commend him to God. He is an object of divine grace."
The Wesleys believed in the depravity of man, indeed they agreed with most of what the Calvinists held, including grace to bring man to God, and election by a sovereign God. They did differ when it came to the security of the believer. They felt that piety and good works, were those tools given to man by which he might retain the salvation that had been given to him.
2. "Efficacious grace, by which term is meant that fallen man, in being saved, is wrought upon wholly by god — even the faith which he exercises in his salvation is a "gift of God"
3. "Sovereign and eternal election, by which term is meant that those who are saved by efficacious grace from the estate of depravity have been chosen of God for that blessedness from before the foundation of the world ( Ephesians 1:4; Romans 8:30)."
4. "Eternal security, by which term it is meant that those chosen of God and saved by grace are, of necessity, preserved unto the realization of the design of God. Since sovereign election purposes this and sovereign grace accomplishes it, the Scriptures could not — being infinitely true — do other than to declare the Christian's security without reservation or complication."
SECURITY TEXTS
John 1:12
"But as many as received him, to them gave he power to become
the sons of God, even to them that believe on his name"
This passage states that we are children of God — we can't be unborn thus we must be eternally secure. We have three children. Laurie, Stanley and Timothy. They were born unto the couple, Faith and Stanley Derickson. They are our children. They may deny it, they may dislike it, they may hate it, but these things do not change the parentage, nor the linage.
We as believers, are of our Father, Almighty God. We cannot change that relationship no matter how we try. I have to wonder why anyone would feel that we could, or would want to change that relationship.
John 3:16
"For God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him should not perish,
but have everlasting life."
We have eternal life. It is wrong to say we can loose our eternal life because if we can loose it then it wasn't eternal (I only had it for a very short time).
The phrase "shall never perish" is a double negative in the Greek language. A good translation would be "by no means perish."
John 5:24
"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment, but is passed from death unto life."
Now, if a person can loose his or her salvation, how can Christ promise that the believer will never come into judgment? Impossible.
John 6:37
"All that the Father giveth me shall come to me; and him that
cometh to me I will in no wise cast out."
We come to Christ for our salvation, and He will not, indeed cannot cast us out.
John 10:27-30
"And I give unto them eternal life; and they shall never perish,
neither shall any man pluck them out of my hand."
Some say yes but they can jump out. How foolish to use such an argument. Never perish. Never plucked out. How much plainer can the Word be?
John 14:13,14
"And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do [it]."
Christ used a contrast in tenses that is very important here. The well water — you drink continually — this a present tense, while the water from Christ, you drink only once — this an aorist — one time act of drinking. If salvation can be lost, then once lost always lost, because you cannot redrink.
John 17:12
"While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled."
Christ lost none of the disciples except Judas. Judas was not one of His, he was a professor in the following for the money.
Romans 5:8-10 "being now justified" is an aorist tense — one time occurrence. There is no indication that it can be repeated.
Romans 6:3-5 We are in Christ so that if we can loose our salvation then He also can slip from the hand of the Father. Not So.. Impossible.
Romans 8:30 shows that we are already glorified in God's eyes. This is impossible, if we can ruin our salvation.
Romans 8:35-37 lists a number of things that can't separate us from Christ. Tribulation, distress, persecution, famine, nakedness, peril, nor the sword.
Romans 8:38,39 lists things which can't separate us from the love of God. If we are in His love, we are in Him. Death, life, angels, principalities, powers, things present, things to come, height, depth, nor any creature.
1 Corinthians 1:8,9 We are to be kept blameless till the day of the Lord. (This blameless means blameless in God's eyes — not sinless. This blamelessness is due to Christ's work. We are justified in God's eyes, even though this action is not in its completed state as yet.)
Galatians 4:5-7 Vs 5 states, "receive full rights of sons". An aorist tense — one time occurrence. Once received, it would no longer be available.
Ephesians 2:8,9 show that salvation is by grace not of works — thus if salvation is based on what we do or don't do, as they believe, then the Scriptures are wrong in stating that it isn't of works.
1 Thessalonians 5:23,24 Our spirit, soul and body will be kept until Christ's coming.
Titus 3:3ff Our righteous works have nothing to do with our salvation.
Hebrews 1:3 Christ is upholding all things. He is maintaining the heavens and the earth. He is maintaining governments in the world. Can't He hang on to me if I sin? I Think So.
Hebrews 7:25 God is able to save completely.
And many many more verses if you only will think about them.
Salvation is seen in Scripture as being totally God's responsibility. When we accept Christ, Then God is responsible to carry it through. What we feel, or think, or do, has nothing to do with it.
Good works and a holy life are the normal response of the Christian. If a person claims to be a Christian, but continues in a life of sin, then one might wonder if that person was really saved. Even seeing Christians turn to lives of sin. They may not have been saved either.
We must remember that unsaved people can lead a "good life" without God. Our job is to witness and leave the judging to God.
There are many other texts and logical arguments to this doctrine.
DOES IT MATTER THAT WE BELIEVE IN SECURITY? YES
1. It gives us confidence to share an everlasting gospel.
2. It will lead to Holy living — He's done so much — we will want to live His way, to please Him.
3. It will determine how we interpret some texts. Every promise to the New Testament believer will be dependant on me, rather than the one that
makes it — God. In the family situation, if a father promises to take the child for ice cream, it is not the child's responsibility to drive the car, take the parent, and pay for the treat. The father promised it, and it is his responsibility to carry it forth to completion.
4. It will shape our view of God. Is He an ogre watching for a slip, or is He gracious and wanting to do things for us?
5. It will give us a peaceful life — confident in our destination. If we aren't secure our life will always be up in the air.
6. Security is a tremendous comfort in time of trials. We can know that the trials are for a time and for a purpose, and that one day we will reap the reward in our after life.
7. If we don't believe in security then we will be doing works for the wrong reasons. (We will be working to stay on the road to heaven, rather than for Christ and His glory.)
8. It is proper doctrine taught by the inspired Word of God, so we should very definitely believe it.
CONCLUSION
From the daily bread.
"An aged woman who had accepted the Lord Jesus Christ was still plagued with doubts about her eternal destiny. So my father and another elder were delegated to counsel with her concerning her fears. After quoting several texts on assurance, my dad said, "Grandma, if you saw one group of people drinking, cursing, and singing worldly songs, and right next door a gathering of joyful believers were singing gospel hymns and testifying of God's saving grace, which company would attract you?" Without hesitation she exclaimed, "Oh, I'd only feel at home with the saints of God. I love to fellowship with them." Then he showed her" the following text. "We know that we have passed from death unto life, because we love the brethren...." I John 3:14a (Used by permission of Radio Bible Class, Grand Rapids, Michigan.)
VERSES PRESENTED BY THOSE THAT BELIEVE THAT A
BELIEVER CAN LOOSE THEIR SALVATION
I have listed all that I have run into. I will comment on some of them, but usually a long look at the context will explain what the verse is really talking about. This is usually true in all doctrinal questions. The context normally clears the fog raised.
Mark 13:22 This verse is very specifically speaking of leading astray and has nothing to do with eternal life.
Luke 8:13 supposedly pictures a believer that fell away. Seems more like an intellectual belief.
Acts 5:32 The Holy Spirit is given to "them that obey him." The context looks like Peter may have been slamming them and they didn't realize it. Peter in verse 29 states they "obey God rather than men." Then in 32 again mentions obey as though — we obey God, not man — and the indication — You Obey Man In Your Religion And Not God.
Another possible interpretation is that Peter is speaking of those that obey in the realm of salvation. He was speaking to those that were rejecting the message that God had been giving. Chafer holds to this in Vol. VI, p 131 and lists 2 Thessalonians 1:8 as reference. "In flaming fire taking vengeance on them that know not God, and that Obey Not The Gospel of our Lord Jesus Christ."
This seems to speak of the Gospel when Acts mentions obeying "Him" yet may shed light on the meaning of the passage. Another verse which may help is Hebrews 5:9
"And being made perfect, he became the author of eternal salvation
unto all them that obey him,"
(Another possibility is seen in the fact that they had been told to stop speaking — they hadn't and now are trying to explain the situation. Vs. 32 fully states, "And we are His Witnesses of these things; and so is also the Holy Ghost, whom God hath given to Them That Obey Him." In The Witness. The text seems to be speaking of only those involved.)
Acts 11:21-23 "exhorted them all that with purpose of heart they would cleave unto the Lord." I would imagine the insecure believe that you need to hang on, or the Lord is going to shake you off.
This means nothing more than is encouraged today. "Hang in there baby." This common expression is indicative of maintaining what is there. This text is not speaking of salvation. Hanging onto the Lord is not salvation, but is keeping Him close for help and encouragement.
Acts 13:43 "persuaded them to continue in the grace of God." I would assume that this is speaking of the general walk of the believers. We would urge the same thing in our circles today. Encouraging one another to continue in the grace that God has been giving to you in your daily lives.
Acts 14:21,22 "exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." "in the faith" in scripture is used of the Christian beliefs. "The Faith" has nothing to do with continuing in salvation. The idea of tribulation is the fact that they were going through hard times and it was through much tribulation they would go before they entered into the kingdom.
Romans 6:11-23 I see nothing here to comment on. This is a discussion of the old way of life and the new way of life in Christ.
Romans 8:12-17 Again this is a discussion of the way of life. It does mention "ye shall die" however this is the context of living and being taken home not eternal living.
Romans 11:20-22 This text is speaking of two groups of people and is contrasting Jews and Gentiles, not individual believers and non believers.
Romans 14:15-23 Again this text is speaking of personal living and has nothing to do with salvation or eternal things.
1 Corinthians 9:23-27 If this text is placed in a salvation — eternal things context, then verse 24 states that there will only be one person in heaven. "but one receiveth the prize" It would seem that this is speaking of rewards rather than salvation.
1 Corinthians 10:1-21 I'm not sure what could be built from this text.
1 Corinthians 11:29-32 The context is the misuse of the Lord's table. Some evidently had died because of it. The exhortation "that we should not be condemned with the world." evidently is used to show that believers can be condemned with the world. True, they can, for it says it, however what is meant by it is the question. The text is clear that it is physical death. If that person were left on earth his sin would cause him to be condemned before the other Christians. Judged would have the idea that the Christians were weighing Christian conduct and finding some of it was similar to the worlds conduct. Might this be the condemnation that is in view? I think so.
1 Corinthians 15:1,2 "believed in vain" would indicate a belief that failed. I would say he is calling into question the people's belief. Was it really valid? If it was then you stand in it. If it was a false belief then you do not stand in it.
2 Corinthians 11:2-4 Paul is simply stating that he is concerned about them, and those that might come teaching falsely. He is concerned that he present them to the Lord in good shape. Not that they can fall and not be at the presentation, but that they be less than Paul desires at the presentation.
2 Corinthians 12:21 Concern over sin yet there is nothing of an eternal nature in view.
2 Corinthians 13:5 It would seem that faith is used in the thought of beliefs and walk here. Nothing eternal here either.
It seems to me thus far that people that would use these verses to show a loss of salvation must also believe that sinless perfection is also the alternative to loss of salvation. If this indeed is the case then they must have an awfully frustrating life trying to stay perfect and "in" without sinning and falling "out"..
Galatians 3:4-4:1
Galatians 5:1-4 This is speaking of falling from life of faith into a life under the law.
Galatians 6:7-9
Philippians 2:12,12 "work out your own salvation with fear and trembling." If you work it out yourself then you'd better do it with fear and trembling yet if you allow God to work it out you will have complete confidence.
Colossians 1:21-23 The context is Christian walk not salvation. The "if" in verse 23, by the way is a 3rd class condition which means "if, and assumed so," Paul was assured in his mind that this would be the case. Again in the faith is speaking of living and beliefs.
Colossians 2:4-8,18,19 Again there is nothing eternal in these verses. They are speaking of being misled by false teachers.
1 Thessalonians 3:5
1 Timothy 1:3-7,18-20; 2:11-15; 4:1-16; 5:5-15; 6:9-12,17-21
2 Timothy 2:11-18,22-26; 3:13-15
Hebrews 2:1-3; 3:6-19; 4:1-16; 5:8-9
Hebrews 6:4-20 It should be remembered that this passage is to be interpreted in light of all of scripture. There are multitudes of verses to show the security of the believer.
Hebrews 10:14 "For By One Offering He Hath Perfected Forever Them That Are Sanctified." Remember this verse is coming up in the book when you interpret the one we are dealing with.
Three main views are presented to thwart the Armenian view of this passage.
1. That these people are non-Christians. Chafer Vol. 3, p 302 states that Scofield holds to this position. Chafer goes on to defend that position himself.
2. That this is a hypothetical warning given by the writer. This warning was given to believers.
3. Thiessen holds that these are Jews that had nominally accepted Christianity [they were saved people], but had returned to Judaism. This
position, though slightly different, would fit into the thinking of number four.
4. That these are carnal Christians.
If these are saved people then you can't resave them for they are still saved no matter what. Thus pick them up (get their lives straight before God) and continue from this point on. You cannot bring them again unto saving repentance. That is an impossibility.
A return to 5:1 to read the whole text helps see a flow around the passage.
Actually, it seems that Paul was trying to show the same thing we are. He was dealing with people that didn't understand that they couldn't resave people. If they are going to go through saving repentance again then Christ will have to be crucified again. Indeed, that is one of the teachings in this book that the author sets forth. That is that Christ offered once for all and there is no need to offer, and offer, and offer, as they did in the Old Testament.
Ryrie states in his Basic Theology, "I personally understand the passage to be describing born again people. The phrases in verses 4 and 5 clearly refer to a conversion experience (cf. "enlightened" in 10:32, "taste" in 2:9, and "partakers" in 12:8), but they are willfully immature believers (cf. 5:11-14). Now, the writer warns, since it is impossible to go back in the Christian life to start it over (but if one could it would be necessary to fall away first in order to go back to the beginning), there are only two remaining options: stay where you are in this state of immaturity, or move forward to maturity (6:1). Since their present state was undesirable, this passage was a strong warning to go on in the Christian life. This warning is similar to that which a teacher might give a class: "It is impossible for you students, once enrolled in this course, turning the clock back (which cannot be done, but which would have to be done if one could go back to the beginning) to start this course over. Therefor, go on to further knowledge." (Reprinted by permission: Ryrie, Charles C.; "BASIC THEOLOGY"; Wheaton: Victor Books, 1986, p 333, 324)
Hebrews 10:19-39
Hebrews 11:13-16
Hebrews 12:1-17, 25-29
Hebrews 13:7-17
James 1:12-26
James 2:14-26
James 4:4-10
James 5:19,20
1 Peter 5:9,13
2 Peter 1:5-11
2 Peter 2:1-22 vs. 22 "a dog returns to its vomit" Proverbs 26:11 Septuagint:
"As a dog becometh odius when he returneth to his vomit; so is a
fool for his wickedness, when he returneth to his sin."
King James "As a dog returneth to his vomit, so a fool returneth to his folly"
This text is speaking of false teachers. The quote from the Old Testament indicates that it was a matter of them returning to their old ways rather than turning from a good walk to a fleshly walk. Either way the reference is not speaking of eternal things — only way of walk.
2 Peter 3:16-17
1 John 1:5
1 John 3:11
1 John 5:4-16
2 John 6-9
Jude 5-12, 20, 21
Revelation 2:7,10,11,17-26
Revelation 3:4,5,8-22
Revelation 12:11
Revelation 17:14
Revelation 21:7,8
Revelation 22:18,19
TO SUM UP
Salvation is from a life of sin to a live of holiness.
Salvation is from the sin nature to a new nature.
Salvation is from hell to heaven.
Salvation is from death to life.
It is hard to believe that a logical, systematic God would design a system of salvation that intricate, and then have to reverse His decision or reinstitute His work at the whim of the one that He had given His Son on the cross to save.
We are saved by the substitutionary atonement of Christ. To not be saved after the atonement has been applied to us would be an affront to the work that Christ did on the cross.
It boils down to which you believe. Once saved, always saved. OR Once saved, always worried. Since God promises us peace, it would seem that the former would be the plan of salvation that He would have designed.
FAITH
Christ is the author and finisher of our faith. Hebrews 12:2
Without faith we cannot please God. Hebrews 11:6
".....allegiance to duty or a person: Loyalty.....belief and trust in and loyalty to God.....belief in the traditional doctrines of a religion.....something that is believed esp. with strong conviction; esp.: a system of religious beliefs....." (By permission. From Webster's Ninth New Collegiate Dictionary copyright 1991 by Merriam-Webster Inc., publisher of the MerriamWebster (registered) Dictionaries.)
Cambron mentions that there are three parts to faith. Knowledge, belief, and trust. Knowledge: Romans 10:17 "Faith cometh by hearing, and hearing by the word of God"
2. Belief: "The second element of faith is belief. Everyone knows what belief means, that is, to accept something as the truth. People can know that there is a Savior by the name of Jesus, and believe that He can save. Yet, this is not saving faith."
3. Trust: Trust is essential to faith in anything. It is most essential in saving faith. It is one thing to know that Christ died, and believe it; It is quite another thing to trust Him, the dying and resurrected Savior, for salvation.
He likens it to a chair. You must Know of it's existence before you can Believe that there is such a thing. You cannot Trust the chair until you have tested it by sitting in it. You must have faith in your judgment and quick reaction, to test it.
A look at Romans 10:14,15 would back up the idea of a process involved in these items. "How, then, shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?"
Do you agree with his analysis that faith is made up of these things? They may lead to faith, or help faith to grow, but they are not faith by themselves, nor combined.
So, what is faith? In Hebrews 11:1 we see what faith is. "Now faith is the substance of things hoped for, the evidence of things not seen." Verse three is an illustration of this thought. We by faith can accept that God created the heavens and the earth. That is a vivid example of faith. (This would indicate that the unsaved can have a certain amount of faith. I believed in the creation by God long before I was confronted with the Gospel.)
Ephesians 2:8,9 mentions, "For by grace are ye saved through faith;" We cannot be saved without faith. Faith is of utmost importance, so we must understand what it is.
Pardington defines faith thusly: "Faith may be defined as that voluntary change in the mind of the sinner whereby he turns to God. Like repentance, it involves a change of view, a change of feelings, and a change of purpose." (Pardington, Revelation George P. Ph.D.; "Outline Studies In Christian Doctrine"; Harrisburg, PA: Christian Publications, 1926, p 316)
Pardington breaks faith into three parts as does Cambron. I will list these for your study. "Intellectual. This is belief in the existence of god and in the teaching of the Scriptures: John 1.22,23; James 2.19." "Emotional. This is personal faith that Christ is the only Saviour from sin: Matthew 13.21; John 5.35; 8.30,31." "Volitional (will). This is the actual surrender to Christ and present trust in Him as Saviour and Lord: Acts 16.31; Revelation 3.20."
How can we define this term? Might we suggest that it is the mental process by which we accept as true, something that cannot be proven true?
Faith is the Greek term "pistis." Faithful is the term "pistos." "pistis" is the noun, "pistos" is the adjective. It is of interest that a term that is closely related is "pisteuo." "Pisteuo" is translated "believe" in the New Testament.
Let's illustrate the difference between these terms with the word process. There is a process (noun) for developing film. To develop the film you
would have to process (verb) the film. Is there a difference between the two? Yes, there is a difference. The noun "process" is dormant, dead, unproductive and worthless, while "process" the verb is working, active, productive and worth while.
It would seem that we can apply the similar reasoning to "faith" and "believe". Believe is the verb form and is active, while faith is the noun and is inactive. Belief is the action part of faith. When we mentally give assent to Christ's death, burial, and resurrection, and trust in that assent, we have saving faith.
Let us consider faith.
Faith Has Degrees: Acts 6:5,8; 11:24; Romans 12:3; 14:1 The degrees of faith can be seen in the lives of believers. Some believers have great faith in their prayer life, while others don't have faith enough to ask for even the smallest request.
Most have heard of the great faith of Hudson Taylor. He trusted God for the support of many missionaries in his mission. He trusted that God would bring in the funds needed. God honored that faith by providing the funds needed.
Faith Purifies The Heart: Acts 15:9 speaks of the salvation of people. "purifying their hearts by faith." This passage links faith directly to that wonderful transition between being lost and being saved.
Faith Brings Justification: Romans 3:28,30 We have already seen that justification is an integrated part of salvation. There can be no justification, except by faith, since there can be no salvation without faith. (28 "Therefore we conclude that a man is justified by faith without the deeds of the law.")
Faith Brings Righteousness: Romans 4:5,
"But to him that worketh not, but believeth on him that justifieth
the ungodly, his faith is counted for righteousness."
It seems that this verse may well illustrate the noun verb relationship that we were speaking of earlier. By the act of believing the person is justified. His faith being inactive can do nothing yet it was counted as righteousness.
Hebrews 11:6 is a verse that shows the same contrast between the two terms.
"But without faith it is impossible to please him; for he that cometh to god must believe that he is, and that he is a rewarder of them that diligently seek him."
Faith Brings Propitiation: Romans 3:25,
"Whom God hath set forth [to be] a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;"
Clearly, faith precedes propitiation as well as remission of sins. Faith in Christ's sacrifice brings about that shift of relationship that allows salvation to be possible.
Faith Allows Us To Stand In His Grace: Romans 5:2,
"By whom also we have access by faith into this grace wherein we
stand, and rejoice in hope of the glory of God."
Our spiritual standing in God's family was accomplished by faith. We stand a picture of the Grace of God because of faith in His Son.
Faith Comes From The Word: Romans 10:17, So then faith [cometh] by hearing, and hearing by the word of God." This is not only a statement of Scripture, but is of logical necessity. Without the message from God, it would be impossible for man to know what was desired of him by the Creator.
As the lost mind is confronted by the Word of God, the Holy Spirit moves in the life to draw them unto God. We hear or read the Word and then our being must react to that information.
Faith Allows Us To Stand: Romans 11:20, Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:" This passage with its context pictures the believer as a branch that was grafted into the vine after the Jewish branch had been removed. We stand in salvation through faith. This speaks of our position before God. By faith, we came to Him for salvation.
Faith Can Be A Gift: 1 Corinthians 12:9, To another faith by the same Spirit; to another the gifts of healing by the same Spirit;" In the New Testament church there were spiritual gifts that were active to give sign of the Messiah that had come. One of these gifts was that of faith. The person with this gift had great faith in prayer. I suspect that this is what James speaks of when he talks about the prayer of faith.
Whether this gift is active today is not clear. The sign gifts were of a very special type. The results were special. For example the healing that Paul did. The cured bodies were special examples of the power of God. The gift of faith most likely was also special in result.
I personally do not believe that this gift is active today, however I do wonder if God does not give some saints a special capacity to have faith. When circumstances are bad, I have observed that most believers have a real faith, yet when they are in better circumstances their faith tends to falter a little. This may relate to the next point. Are we trusting in our God or ourselves.
Faith has an object: Christ is the object of our faith (Colossians 1:4; 2:5). Any other object will fail us. When we sought salvation, Christ was the only answer, and thus the only object in which we could place our faith.
Faith Brings Salvation: 2 Timothy 3:15,
"...the holy scriptures, which are able to make thee wise unto
salvation through faith which is in christ Jesus."
Faith Must Be Mixed With The Gospel For Salvation: Hebrews 4:2,
"For unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it."
This relates to the fact that faith cometh by hearing. If we hear the Gospel, but do not place our trust in it, it can do no good. Mix in faith, and you have all that is necessary for the salvation of that being.
Faith Without Works Is Dead: James 2:17, "Even so faith, if it hath not works, is dead, being alone." Even though I had faith in the creation of God
before I was saved my faith was dead for it produced nothing. This verse in itself proves also that the lost can have faith.
Can we say concerning faith then, that it is that which allows our mind to make that step of action called belief? That mental ability that allows us to take our faith one step further.
Might we also say that faith is the intellect reacting, and that belief is the will reacting? By belief I mean a belief that has repentance built in.
Faith then can be possessed by the lost and not be leading them toward salvation. (As in the case of Hebrews 11:1-3)
Faith is the — shall we say — precursor to belief repentance. Belief is the step of action which moves the lost person into the family of God.
Can we say then the Word Working in the intellect, causes the intellect to have faith? Can we further say that the faith of the intellect moves the will to act, or believe, causing salvations plan to become active? I think so.
W F C B O A O E R I N L Salvation D T V I H I E C F T I O N
How does, and where does trust come into the picture? Trust must be the ingredient which causes faith to bear fruit in belief. I had faith and trust in the Word, in creation, in God, but didn't know the Gospel.
I heard the Gospel and faith moved me immediately to belief in the Gospel and my new salvation.
Belief can be active in the lost; belief in creation, in God, in Christ, in the resurrection, or in many things. What moves that person to belief with repentance? Faith and trust? Faith? Trust? How about the Holy Spirit?
Can the lost have faith and trust in creation? Yes.
Can the lost have faith and trust in the resurrection? Yes.
Can the lost have faith and trust in the Word? Yes.
Can they still be lost? Yes.
If belief is active — as above, then belief activated by faith in relation to Christ's work is what saves.
SO . . .
Faith — trust — repentance — belief can be present in the lost persons life without salvation. It is when these are centered on Christ that salvation can occur.
The further we study, the more it seems that man is very close to the same place that the angels were. At a point in eternity past they accepted, or rebelled. We also come to a point where we accept, or reject.
Can you have belief without faith? Yes, the devil's believe. It seems that belief in facts is simple belief, yet belief of facts and trusting in those facts is complex belief which leads to salvation.
Faith, belief, and repentance are almost instantaneous, however there seems to be a sequence of events. Faith the inactive takes action in belief. Faith may be present before salvation. Belief may be present before salvation. However, the faith that trusts God's Gospel causes the active.
Conviction/Repentance/Belief/Faith/Trust seems to be the sequence.
Faith — where lostness turns to blessedness, where sinfulness turns to holiness, where rebelliousness turns to submission, where separation turns to family ties — the only place to be.
FORGIVENESS
What is forgiveness? Some thoughts from Mark McKenzie: "Sign on a company bulletin board in Grand Rapids: 'To err is human, to forgive is not company policy.'" "Have you noticed that it's much easier to forgive an enemy after you get even with him?" (McKenzie, E.C.; "14,000 Quips And Quotes For Writers And Speakers"; New York: Greenwich House, 1980)
The result of God's forgiveness: Romans 5:18,
"Therefore as by the offence of one [judgment came] upon all men to condemnation; even so by the righteousness of one [the free gift came] upon all men unto justification of life."
Acts 13:37-39,
"But he, whom God raised again, saw no corruption. Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses."
Some suggest that forgiveness pardons us for our sins. We are more than pardoned. We are righteous because we paid for our sins. We did not personally pay the price, but Christ paid the price for us.
Forgiveness Is A Part Of Our Salvation. "The forgiveness of sin is accomplished for the sinner when he believes upon Christ and is a part of his salvation. Many things which constitute salvation are wrought of God at the moment one believes; but forgiveness is never received by the unsaved apart from the whole work of saving grace or the ground of believing on christ as savior." (Taken from the book, Major Bible Themes by Lewis Sperry Chafer and John F. Walvoord. First edition copyright 1926, 1953 by Dallas Theological Seminary. Revised edition copyright 1974 by Dallas Theological Seminary. Used by permission of Zondervan Publishing House. p 186)
One of the word's translated forgiveness is Strong's number 859, which is the Greek word "aphesis" which is translated forgiveness six times, but it is also translated liberty, deliverance and remission. (remission being the more common translation)
Vine tells us that aphesis "denotes a dismissal, release." (Vine, W. E.; "An Expository Dictionary Of New Testament Words"; Old Tappan, NJ: Fleming H. Revell Co.) Christ used the term to portray the loosing of those that were in bonds (Luke 4:18-19) It relates to the freeing from sin, or the removal of the handcuffs and release from prison.
Forgiveness is available through the shed blood of Christ. Matthew 26:28 and Colossians 1:14 both boldly set forth this fact. We have forgiveness because of the blood that was shed. Indeed, there is no forgiveness from God except through the shed blood of Christ. The Old Testament saints brought their blood offering to COVER their sins, until the perfect sacrifice could be offered in the heavenly holy of holies.
The Old Testament saint was required to bring a sacrifice for a covering for his sin, due to the fact that there was no finished work accomplished, whereby sin could be taken away. The blood of animals covered until the blood of Christ took the sin away.
Forgiveness Comes From Repentance. Acts 2:38,
"Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost."
This invitation was to gain the remission, or forgiveness of sins. We have seen in previous studies that repentance is one of the first steps toward the salvation that is offered.
Forgiveness Is Based On Different Things In Different Economies. "Though, on the divine side, the freedom to forgive sin is always secured, directly or indirectly, through the blood of Christ, the requirements on the human side vary to some extent with the different ages of time. During the period between Abel [I would say Adam not Abel personally] and Christ, forgiveness was made, on the human side, to depend on the presentation of a specified sacrifice. During the present age, it is made to depend, for the
unsaved, on faith in Christ; but for the saved, who are already under the value of Christ's blood, forgiveness is made to depend upon confession and is impelled by the fact that God has already forgiven (Ephesians 4:32)." (Chafer, Lewis Sperry; "Systematic Theology"; Dallas, TX: Dallas Seminary Press, 1947, Vol. II. p 272)
Forgiveness Comes From God. Mark 2:7,10,
"Why doth this [man] thus speak blasphemies? who can forgive sins but God only? And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, [Thy] sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)"
Even the Jews that rejected Christ knew that forgiveness could only come from God. So why do so many seek forgiveness through works and deeds?
Forgiveness May Be A SLIGHTLY Post Salvation Item. Acts 26:18,
"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."
The phrases "turned to light" and "released from the power of Satan" precede the forgiveness. The action of the Holy Spirit linked with the persons belief system evidently brings the person into a place where they can see adequately and begin to respond to God, even before their forgiveness is realized.
Forgiveness Is Expressed In Many Ways. I would like to list some of these for you. Isaiah 38:17 "Thou hast cast all my sins behind thy back"; Micah 7:19 "Thou wilt cast all their sins into the depths of the sea"; Jeremiah 31:34 "I will forgive their iniquity, and their sin will I remember no more"; Isaiah 43:25 "I, even I, am he that blotteth out thy transgressions"; Psalm 103:12
"As far as the east is from the west, so far hath he removed our transgressions from us."
Forgiveness may be a synonym for justification. This is the thought presented in The International Standard Bible Encyclopedia. "Paul rarely uses the term "forgiveness," but in its place prefers justification. They are to his understanding practically synonymous (Stemen's, Theology of the New Testament, 418) He preferred the latter, however, because it was better fitted to express the idea of secure, present and permanent acceptance in the sight of God. It connoted both a complete and a permanent state of grace. In popular thought forgiveness is not so comprehensive, but in the Bible sense it means no less than this. It removes all of the guilt and cause of alienation from the past; it assures a state of grace for the present; and promises Divine mercy and aid for the future. Its fulness cannot adequately be conveyed by any one term or formula." (Orr, James; "The International Standard Bible Encyclopedia"; Grand Rapids: Wm. B. Eerdmans Pub., 1939, par. 7)
We have only looked at one of the Greek terms translated forgiveness. I would like to just list the others and share some of Vine's comments on these.
"aphiemi" "primarily, to send forth, send away...denotes, besides its other meanings, to remit or forgive" "firstly signifies the remission of the punishment due to sinful conduct, the deliverance of the sinner from the penalty Divinely, and therefore righteously, imposed; secondly, it involves the complete removal of the cause of offence; such remission is based upon the vicarious and propitiatory sacrifice of Christ."
"charizomai" "to bestow a favour unconditionally, is used of the act of forgiveness, whether Divine, Ephesians 4:32; Colossians 2:13;3:13; or human, Luke 7:42,43 (debt); 2 Corinthians 2:7,10..."
Scofield says of forgiveness, "It means, To Send Off or Away. And this, throughout Scripture, is the one fundamental meaning of forgiveness -- to separate the sin from the sinner."
Unger states in his dictionary, "Forgiveness under this consideration [for the unsaved] is never an isolated operation but always connected as an integral part of the whole divine undertaking for man called "salvation."
Forgiveness is only one of the many transformations wrought of God in the unsaved in response to simple faith in Christ." (Taken from: "Unger's Bible Dictionary"; Unger, Merrill F.; Copyright 1957, Moody Bible Institute of Chicago; Moody Press. Used by permission.)
Chafer mentions, "The underlying thought which the word Forgive universally conveys when expressing the act of God is that of putting away, releasing, or pardoning. It is the taking away of sin and its condemnation from the offender, or offenders, by imputing the sin to, and imposing its righteous judgments upon, Another." (Systematic Theology, Vol. II, p 270)
1. A person is forgiven of All, sins at salvation. God doesn't select out a few choice ones to hide away so He can bring them out later to beat you over the head with. All Are Gone.
As a believer, as you confess them, they are also, All Gone.
2. If a person wants forgiveness — salvation is the only way to receive it — that is, true, eternal forgiveness.
3. All sin is cared for at once — all penalties and causes. Just after salvation we are without sin.
How hard is it to be saved? So simple a child can do it. You simply reach out and take the gift.
So apply that to Colossians 2:6, "As ye have, therefore received Christ Jesus the lord, so walk ye in Him," Your walk should be as easy as your salvation.
Realize that one. How does that relate to the terrible struggle that supposedly goes on between what is taught, as the old and new nature? There is no struggle. You accept the walk of the Spirit, and enjoy it.
4. If you were given a new car, with a twenty five coat of candy apple red paint job, wouldn't you wash it when it got dirty? Wouldn't you park in a garage to keep it clean? So, why do so many Christian's allow their new soul paint job get so dirty before confessing?
Forgiveness at salvation should be special, and we should want to keep clean. 1 John 1:9 is not limited. You can use it at any time of the day, at any time of the week, and at any time in the year. God provided all that is necessary for us to continue on in holiness. All we need to do, is to make mental decisions in keeping with that provision.
FOREKNOWLEDGE
Before we get into this section, I would like to consider a question. Why does this subject call forth such emotion?
1. Some feel it is an affront to God, to allow man to have any part in salvation. Foreknowledge pictures man seeking God, which is counter to texts like Romans 3:23.
2. Others see the others setting "foreknowledge" aside and ignoring that it is involved.
3. Others just like to argue.
When teaching Systematic Theology I gave an assignment asking the students to jot down what they thought foreknowledge, predestination and election were. One of the students mentioned that he thought that if foreknowledge was involved, then the game was fixed and it isn't fun playing a game that is fixed, even if you are the winner.
Probably there are many strong Calvinists that would follow a similar line of thinking, however those that read the Word and understand it as simply written, feel that since God tells us foreknowledge is involved, then we must include it in our system of theology.
From God's view everything was set in place and decreed before the foundation of the world. From man's view we have a free choice to accept, or reject God. To this point is there any conflict? No there is no real link between the two statements as yet.
Man has a choice. God has given man a witness of Himself. All of mankind has opportunity to respond to God. This witness comes in four forms. Creation, Romans 1:20-23; Inner witness, Romans 1:19; The written Word; and the spoken Word.
Man has the choice to respond to his inner consciousness and to nature. If he does not respond to this information then he is lost of his own choice. If he does respond then God will see to it that he has all the revelation he needs to find Jesus Christ as his Savior.
This final revelation must include all information needed for salvation. This includes knowledge of the gap that sin has caused, that he is a sinner by nature, that Christ died on the cross for his sins, and that Christ died in his place, if he will accept Christ's work on the cross.
This decision must be based on knowledge, understanding and fear if need be. Emotions are a part of our being so may well be involved. (Hebrews 11:7)
Since the terms are normally viewed in the same doctrine, I would like to look at election along with foreknowledge. Let us look at the Biblical use of the terms. Elect in the Old Testament is "bahir" (Strong's 972/TWOT # 231c). It has the idea of chosen, and is translated chosen at times.
The Theological Word book mentions of the term, "The rood and its derivations occur 198 times with this meaning. The root idea is evidently 'to take a keen look at'"
"This derivative is used exclusively to indicate the relationship of the subject to God. It commonly occurs in a direct quotation of God, having the first singular possessive pronoun suffixed to it. Thus, God himself attests that this person or nation is his own personal choice." (Taken from: "Theological Wordbook Of The Old Testament"; Harris, R. Laird/Archer, Gleason L. Jr./Waltke, Bruce K.; Copyright 1980, Moody Bible Institute of Chicago; Moody Press. Used by permission. p 100-101)
This may help us understand the New Testament concept.
I will just list some references and comments on them from the Old Testament.
Isaiah 42:1 foretelling of Christ. His "elect" "servant"
Isaiah 45:4 Israel — God's elect
Isaiah 65:9 God's elect will inherit
Isaiah 65:22 God's elect
2 Samuel 21: 6 God chose Saul (king of Israel)
1 Chronicles 16:13 Israel — His chosen ones
Psalm 89: 3 God has made a covenant with David — His chosen
Psalm 105:6 Israel — His chosen
Psalm 105:43 Israel
Psalm 106:5 Israel
Psalm 106:23 Moses — His chosen
Isaiah 43:20 Israel future — God's chosen
Isaiah 65:15 God's chosen
Remember, God calling them HIS elect, or chosen is the Old Testament concept of the word. Now the New Testament.
In the New Testament elect is the Greek word "eklektos" (Strong's 1588). The English term eclectic comes from this term. It is the picking of the best of something. The Greek term translated church is also from this word. (ecclesia)
The "tos" ending means that a product of something is in view. "lit. signifies picked out, chosen ("ek", from, "lego", to gather, pick out)" (Vine, W. E.; "An Expository Dictionary Of New Testament Words"; Old Tappan, NJ: Fleming H. Revell Co.)
Let us look at some references.
Matthew 20:16 Christ was speaking of His own.
Matthew 22:14 Those having no wedding garment bound & cast out.
Matthew 24:22 tribulation to be shortened for the elect's sake
Matthew 24:24 False Christ's will try to deceive the elect.
Matthew 24:31 Angels will gather elect
Mark 13:20 (same as Mark 24:22)
Mark 13:22 (same as Matthew 24:24)
Mark 13:27 His elect (same as Matthew 24:31)
Luke 18: 7 His own elect
Luke 23:35 The Christ "The chosen of God"
Romans 8:33 God's elect
Romans 16:13 chosen in the Lord
Colossians 3:12 Elect of God
1 Timothy 5:21 Elect angels/some weren't elect it would seem
2 Timothy 2:10 The elect's sake — (prior to salvation)
Titus 1:1 God's elect (speaking of Paul)
1 Peter 1:2 elect according to foreknowledge of God the Father
1 Peter 2:4 chosen of God
1 Peter 2:6 Christ the cornerstone — elect
1 Peter 2:9 chosen generation — believers Peter is writing to
2 John 1 elect lady
2 John 13 elect sister
Revelation 17:14 chosen with the Lamb
The term election is the Greek word "ekloge" (Strong's 1589). Vine mentions that it "denotes a picking out, selection."
Acts 9:15 Paul is chosen vessel (by God)
Romans 9:11 Isaac's sons elected prior to birth.
Romans 11: 5 election of grace. Again it is not of works
Romans 11:7 Israel blinded — Gentiles obtained election
Romans 11:28 Israel beloved — elect — for the Father's sake
1 Thessalonians 1:4 election of God
2 Peter 1:10 make your calling and election sure
The term elected is "suneklektos" (strong 4899). "elect together with." (Vine) The "tos" ending means a product is in view.
1 Peter 5:13 church at Babylon — elected together with you
CONCLUSIONS CONCERNING ELECTION
1. Good angels are elect.
2. Elect is something which God is vitally involved in.
3. Christians are the elect, however so is Israel future.
4. Isaac's children by Rebecca were elect prior to birth.
5. We are elect or chosen by foreknowledge.
6. Elect and chosen are not linked to predestination.
FOREKNOWLEDGE
Foreknew is (Strong's 4267) "proginosko." "to know before ("pro", before, "ginosko", to know) (Vine)
Acts 26: 5 Jews knew Paul before his conversion.
Romans 8:29 Whom He did foreknow He did predestinate
Romans 11:2 God foreknew the Israelites
1 Peter 1:20 Christ's death set before foundation of the world
2 Peter 3:17 Speaks of knowing before hand
Foreknow is (Strong's 4267) see above
Foreknowledge is (Strong's 4268) "prognosis." Webster mentions "to know before." Vine tells us "a foreknowledge." The term prognosis in the English language means "foreknowledge." (Webster)
Acts 2:23 Christ crucified by Jews according to foreknowledge of God.
1 Peter 1:2 Elect according to foreknowledge.
1. God foreknew the Jews.
2. God foreknew the Gentiles.
3. God foreordained Christ's death.
4. Foreknowledge is not always used in relation to salvation. (Acts 26:5; 2 Peter 3:17)
5. Foreknowledge is linked to election. (1 Peter 1:2)
6. Foreknowledge is linked to predestination. (Romans 8:29)
7. The Jews that crucified Christ were lost. Christ was delivered via foreknowledge, and they crucified Him. This seems to link God knowing a situation beforehand, and electing based upon that knowledge.
PREDESTINATION
Predestinate And Predestinated are the Greek word "proorizo" (Strong's 4309). "Note: This verb is to be distinguished from "proginosko", to foreknow, the latter has special reference to the persons foreknown by God: "proorizo" has special reference to that to which the subjects of His foreknowledge are predestinated." (Vine)
Acts 4:28 God determined something beforehand to be done (context Christ before the judges). This is an aroist tense indicating that God did this at a point in time.
Romans 8:29 Whom He foreknew He did predestinate to be conformed to the image of Christ. (looks to be pre-salvation from context/this is aorist also)
Romans 8:30 links predestination to calling, justification and glorification.
1 Corinthians 2:7 The word that Paul spoke was "ordained before the ages"
Ephesians 1:5 Predestined us unto adoption
Ephesians 1:11 We have an inheritance because of predestination (aorist).
CONCLUSIONS CONCERNING PREDESTINATION
1. Christ and His death seemed predestined — at least events surrounding it. (Acts 4:28)
2. Predestination is linked to foreknowledge.
3. The Word was predestined, or set.
4. We are adopted as sons, by Christ because we were predestined to it. (Ephesians 1:5,11)
Concerning foreknowledge the following have been spoken.
Dr. Bryce Augsberger past president of Baptist Bible College and Seminary in Denver, CO stated that those opposing his view would say that God did not predestine individuals to be saved, but that in His foreknowledge, He saw some of faith (a group,or class), and called them His elect. This would include Methodists, Pentecostals, many Baptists). Basically this would be followers of Jacobus Arminius (1560-1609).
In stating his view he said, "God foreknew that no sinner would accept Christ and so chose "many" to receive the gift of faith in order to secure His saving purposes. This would include Presbyterians, Reformed, many Baptists). This thought comes from John Calvin (1509-1564)"
What is your reaction to these two statements? First, I don't think that all that hold to the first are Armenians. Secondly, I'm not sure that the first group would specify that God foresaw a group. Rather He viewed the individual and his life in the future.
Loraine Boettner in "The Reformed Doctrine of Predestination" states, "Since God's foreknowledge is complete, He knows the destiny of every person, not merely before the person has made his choice in this life, but from eternity. And since He knows their destiny before they are created, and then proceeds to create, it is plain that the saved and the lost alike fulfill His plan for them;"
He goes on to say, "Foreknowledge presupposes [assume beforehand — Webster] foreordination.... The actions of free agents do not take place because they are foreseen but they are foreseen because they are certain to take place." (this seems to say that the decrees were before foreknowledge. This is a problem because the Scripture states that the election was based on the foreknowledge.)
Doesn't the first par. seem to say that God knew the outcome so He chose. How can he know the outcome if the choosing wasn't already done if He is going to be involved in it?
You can't foreknow something that wasn't done. For this position to be true, foreknowledge and choosing would have to be simultaneous. That is impossible because you can't foreknow until the choosing is done.
Is there a sequence to these items of decrees, foreknowledge, election and predestination? It would seem from Scripture that the last three are in order. Fit Decrees into the matter and you may be close to the answer.
SO WHERE DOES ALL THIS LEAVE US?
1. Foreknowledge is the crux of the issue it would seem. Since all we know is based on four verses we should be able to define it fairly accurately.
a. God foreknew all the redeemed.
b. God foreknew Christ's death.
c. God elected and predestinated based upon foreknowledge.
d. The word has the general meaning of knowing before hand.
It would seem that election took place in time, at the same time as Christ's death was planned. I believe that this would be among His decrees. This would state then that the decrees followed the foreknowledge. If not then He could not have foreknown and decreed Christ's death.
He had to foreknow to realize a need for redemption. Indeed, His planning for redemption proves the definition of foreknow that we want. He Knew Before Hand That Man Would Fall, Thus Planned Redemption. To define foreknow in any other manner would be inconsistent with Scripture. As He foreknew the fall, the rejection of the Messiah by Israel, He also foreknew those that would accept Him if salvation were presented.
Chafer states, "The Westminster Shorter Catechism asserts that it is 'his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass." Later, on the same page he mentions on his own, "The term decree of God appears first in the singular, since God has but one all-inclusive plan. He sees all things at a
glance. For convenience, the separate features of this plan may be called the decrees of God; but there should be no implication in this that the infinite understanding of God advances by steps or in a train." (Chafer, Lewis Sperry; "Systematic Theology"; Dallas, TX: Dallas Seminary Press, 1947, Vol. 1, p 228)
It would seem that God has always foreknown all things, in that, He is omniscient and it is further to be assumed that He existed for maybe eons, Or Should We Say From Eternity Past, but that it is also logical that the Decree, which relates to man and his existence, was set at some time down the line from eternity past.
Chafer believes the decree to be eternal. "It should be observed that God formed His decree in eternity, though its execution is in time. The decree being eternal, all its parts are, in the mind of God, but one intuition, though in its realization there is succession." (Vol. I, p 228) However, in reference to his comment, "God formed His decree" we need to observe something. If it were formed then it is not coexistent with omniscience. It is not coexistent with His existence. It occurred later and cannot be eternal as God is eternal.
Thiessen states "By His foreknowledge God was fully aware of the fact that man would fall into sin and become utterly ruined even before He created him. Still He created him for His glory and purposed and planned a way of redemption when He 'chose us in him (Christ) before the foundation of the world, that we should be holy and without blemish before him in love' (Ephesians 1:4). This purpose is indicated in human nature and in the Scriptures." (Thiessen, Henry C.; "Lectures In Systematic Theology"; Grand Rapids: Wm. B. Eerdmans, 1949, p 275)
Thiessen states, "Divine foreknowledge. If God could foreknow that man would sin without causing him to sin; if He foreknew that the inhabitants of Keliah would betray David into the hands of Saul before they had had the chance to do so (1 Samuel 23:11,12); if Jesus could know that the fate of Tyre and Sidon, and of Sodom and Gomorrah, would have been different had they had the manifestations of His works which were granted to Chorazin and Bethsaida and to Capernaum (Matthew 11:21-24); if God could foreknow that the Jews would kill Christ without causing them to do so and before He had created a man (Luke 22:22; Acts 2:23; 4:27, 28); then
He can also foreknow what men will do in response to prevenient grace, whether or not they will receive 'the grace of God in vain' (2 Corinthians 6:1, 2). The Scriptures teach that election is based on foreknowledge (Romans 8:29; 1 Peter 1:1, 2)." (p 156)
Thiessen also mentions, "Since mankind is hopelessly dead in trespasses and sins and can do nothing to obtain salvation, God graciously restores to all men sufficient ability to make a choice in the matter of submission to Him. This is the salvation bringing grace of God that has appeared to all men. In His foreknowledge He perceives what each one will do with this restored ability, and elects men to salvation in harmony with His knowledge of their choice of Him." (p 344, 345)
This would be a good recap of the foreknowledge position. What God foreknew may vary but basically this is it. God DRAWS people to Himself.
One last question might help you understand which position you would like to settle into.
God chose based on foreknowledge. Now, if he did not use foreknowledge, as in He knew before hand, then He chose with no knowledge of the people or the plan. That is impossible. You cannot choose without knowledge. I can't pick a car, if I don't know what a car is, or what cars are available to pick from.
Foreknowledge, as in knowing beforehand, is required by logic and is clearly stated in Scripture, so why do so many try to leave it out?
I would like to close this section with a thought from Spurgeon. "When Moses sang at the Red Sea, it was his joy to know that all Israel were safe. Not a drop of spray fell from that solid wall until the last of God's Israel had safely planted his foot on the other side the flood. That done, immediately the floods dissolved into their proper place again, but not till then. Part of that song was, 'Thou in thy mercy hast led forth the people which thou hast redeemed.' In the last time, when the elect shall sing the song of Moses, the servant of God, and of the Lamb, it shall be the boast of Jesus, 'Of all whom thou hadst given me, I have lost none.' In heaven there shall not be a vacant throne.