Introduction

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But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation.

Hebrews 6:9 (NET)

What is salvation? Why do humans need it? And what is its process? The doctrine of salvation essentially teaches how humans are condemned to an eternal hell by a just and righteous God because of their sins. However, instead of condemning all of humanity without any hope of redemption, God provided a means of salvation, so that the condemned may become righteous and dwell eternally with him in a place of blessing.

Though an individual’s salvation happens instantaneously—at a moment in time—there is a traceable process to the experience. Theologians call this ordo salutis, which is Latin for the order of salvation.¹ In Romans 8:30, Paul describes many aspects of this process. He says, “And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.” In this study, we will consider salvation by exploring some of the elements within the order of it, the gospel message, and theological issues associated with salvation such as, “Why does God elect people to salvation?” “How does a believer become more like Christ?” “Can a believer lose his salvation?” and “How does a person know if he or she is truly saved?” The intent behind studying these is that we’ll be able to know the true gospel in contrast with a false gospel, gain wisdom to grow in our sanctification, develop hope in our future glorification, and increase our sense of awe and joy in the great salvation that God planned for us. May God abundantly bless your study and give you transforming insight!

¹ Aaron, Daryl. Understanding Theology in 15 Minutes a Day: How can I know God? Baker Publishing Group. Kindle Edition.

1. Election / Predestination

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Often when investigating salvation, people immediately consider the present aspect of salvation—how a person can be delivered from eternal judgment for his sins. However, each person’s salvation begins before time. This is known as the doctrine of election or predestination. Scripture teaches that before time, God chose some to salvation and passed over others. This is a very difficult doctrine, but it is taught throughout the New Testament. Consider some of the verses:

Ephesians 1:4-6 says:

For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will—to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.

Paul taught that believers were chosen (or elected) before the foundation of the earth. They were predestined to become children of God. Likewise, in 2 Timothy 1:9, Paul said: “He is the one who saved us and called us with a holy calling, not based on our works but on his own purpose and grace, granted to us in Christ Jesus before time began.” The basis of God’s choosing was not works that these people did, since God chose them before time. He chose them based on his own purpose and grace. In fact, in Acts, when people accepted Christ, Luke, the narrator, often pointed to their election before time. Acts 13:48 says, “When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed.” Furthermore, the apostle John, describes how in the end times, everybody will be deceived by the Antichrist except those whose names were written in the book of life before God created the earth—referring to the elect. Revelation 17:8 says:

The beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth—all those whose names have not been written in the book of life since the foundation of the world—will be astounded when they see that the beast was, and is not, but is to come.

Certainly, this is a challenging and potentially disturbing doctrine, but Scripture clearly teaches it.

Why Did God Elect Some to Salvation?

Though controversial, everybody believes in election, since it’s so clearly and repetitively taught in Scripture (cf. Eph 1:4, 2 Thess 2:13, 2 Tim 1:9, John 15:16, Col 3:12, etc.). However, not everybody agrees on why God elects (and some disagree about who God elects). Some believe that God elects based simply on his right as God, apart from any merit or future merit in those called. (This is the Reformed view often held by Presbyterians, Reformed Baptists, Reformed Church of America, etc.). Others believe God elects based on his foreknowing the fact that specific persons would accept Christ as their Lord and Savior in the future. (This is the Arminian view often held by Wesleyans, Methodists, Pentecostals, etc.). Those who believe this perspective point to verses like Romans 8:30 which says: “because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.” Also, 1 Peter 1:1-2 says: “…who are chosen according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling with Jesus Christ’s blood.” Clearly, these texts say that God’s foreknowledge is the basis of election. However, those who disagree with the view that God elects based on his foreknowing that people would accept him, point out that this “foreknowledge” is not referring to knowing certain facts about a person, it is referring to knowing somebody intimately and experientially in a saving manner. This is how the word is used in 1 Corinthians 8:3. It says, ^“But if someone loves God, he is known by God.” To be “known by God” here means to be known in a saving sense. Christ also uses “know” in this way. When talking about those who professed him as Lord in the end times but weren’t truly saved, Christ said to them, “I never knew you” (Matt 7:23).

For further support, the word “know” was also used of intimate relationships in the Old Testament and not simply knowing information about someone. For example, Genesis 4:1 (ESV) says, “Now Adam knew Eve his wife, and she conceived and bore Cain.” Knowing something intellectual about a person doesn’t create a baby; that happens by an act of intimacy. That understanding of “know” is what both Romans 8:30 and 1 Peter 1:1-2 convey. Before God created the earth, God knew certain people in a special way, and that way refers to a saving relationship. In addition, with Jeremiah, God said to him, “Before I formed you in your mother’s womb I chose you. Before you were born I set you apart. I appointed you to be a prophet to the nations” (Jeremiah 1:5). “Chose” can also be translated “knew” (ESV, NIV, NASB). God wasn’t saying to Jeremiah that he knew specific information about him before he was born. God was saying that he knew Jeremiah intimately and called him for a special purpose—being a prophet.

Therefore, election is not God’s selection of those whom he foreknew would believe in him—a view often called conditional election. In that case, God would simply be confirming their future belief, and election would not involve God’s choice at all (cf. Eph 1:4). God’s election of some to salvation is unconditional—based simply on God’s choice. Because of this, Wayne Grudem defines election as, “an act of God before creation in which he chooses some people to be saved, not on account of any foreseen merit in them, but only because of his sovereign good pleasure.”¹

Human Inability

Further evidence that God is not electing people because he foresees their future faith is found in what the Bible teaches about the sinful state of unbelievers. Scripture teaches something called human inability, also called total depravity. When sin entered the world, it affected people in such a way that they will not choose God apart from God choosing them. Consider the following verses: Romans 8:7-8 (ESV) says, “For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.” Before salvation, people are naturally hostile to God and cannot submit to his laws. First Corinthians 2:14 says, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.” It’s not that people don’t have free will to trust and follow Christ. They do! However, their nature has been so eroded by sin, they will always reject Christ. A lion will eat meat rather than grass 100 out of 100 times because it’s his nature. In the same way, people apart from God’s grace in salvation will reject God 100 out of 100 times because of their nature.

Then, how can God save anybody? He must elect some and give them faith to believe. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” Even the faith that a saved person professes is a gift from God. Likewise, Philippians 1:29 says, “For it has been granted to you not only to believe in Christ but also to suffer for him.”

Therefore, in election we see the character of God. Because God is just, sinners will be condemned to hell to pay their sins. However, because God is merciful, he elects a remnant to save.

Based on God Not People

On what basis does God elect, then? Though no text ever points to a human’s decision as the basis of election ², Scripture gives various other reasons: (1) Ephesians 1:4 says God elects because of his “love.” (2) Ephesians 1:5 says “according to the pleasure of his will.” (3) Romans 9:19-24 simply argues that God elects because it’s his “right” as Creator. In discerning that some would view God’s election of certain individuals and passing over of others as unfair, Paul says:

You will say to me then, “Why does he still find fault? For who has ever resisted his will?” But who indeed are you—a mere human being—to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use? But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory—even us, whom he has called, not only from the Jews but also from the Gentiles?

Paul simply says, God is God. He has the right to do what he wants, just like a potter making various vessels—some for honor and some for regular use.

Is Election Fair?

This brings up the fairness of election. When considering salvation, it must be remembered that the only fair result would be the condemnation of all. Scripture teaches that the wages of sin is death (Rom 6:23). The fair wage for even a wrong thought is eternal separation from God. God would be just if he condemned all people to hell. Also, it must be remembered that before humanity fell into sin, there was a fall among the angels in heaven, of which God spared none. Second Peter 2:5 says, “For if God did not spare the angels who sinned, but threw them into hell and locked them up in chains in utter darkness, to be kept until the judgment.” Therefore, election is God’s merciful intervention into humanity’s desperate state. And it is just because he paid the penalty for the elects’ sins through his Son’s death (cf. Eph 5:25, John 3:16).

In addition, it must be remembered that those who never had the chance to hear the gospel will not be condemned to hell because they rejected Christ. They will be condemned for disobeying the knowledge they had—not the knowledge they didn’t have. For example, Scripture teaches that every person is without excuse for believing in God because of the witness of creation. Romans 1:19-21 says:

because what can be known about God is plain to them, because God has made it plain to them. For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen, because they are understood through what has been made. So people are without excuse. For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.

If somebody sees a magnificent painting, nobody in his right mind will think the painting didn’t have a creator. The order and beauty of the painting convincingly argue for one. This is even more true when considering the complexity of a human cell—it is more complex than an airplane. People who don’t know the gospel will be judged for their rejection of the true God. Even the worship of false gods is a rejection of the true God. Romans 1:22-23 says: “Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.”

Furthermore, humans will not only be condemned for rejecting God but also for breaking his known laws, which are written on their hearts, within their conscience. Romans 2:14-16 says,

For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves. They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, on the day when God will judge the secrets of human hearts, according to my gospel through Christ Jesus.

Proof of the conscience is evident in how almost all societies—no matter what part of the world they are located—have identical laws: do not lie, do not steal, and do not kill, among others. This is proof that God’s laws are written on people’s hearts.

Therefore, God is just in condemning sinners, even if they never heard the gospel. They are condemned based on the knowledge they have about God and his laws. For this reason, those who are condemned will have differing punishments based on the knowledge they had and their obedience to it (Lk 12:42-28). Likewise, those in heaven will have different rewards based on their knowledge and obedience to it.

Common Questions About Election

1. If unconditional election is true, doesn’t that make everybody robots—people without free will?

Though this may appear to be a logical conclusion, when considering Scripture’s teachings on God’s sovereignty (control over people and events) and human free will, it is evident that these somehow co-exist together. Scripture teaches that God is in control over every event happening on the earth, and yet, each of us freely makes decisions—some good, some bad, and some inconsequential. Ephesians 1:11 says God “accomplishes all things according to the counsel of his will.” And yet, Scripture challenges us to love God, love others, to not lie, to not steal, and to repent and follow Christ, among other things. These exhortations prove that we can and must make choices. Therefore, the coexistence of God’s sovereignty, including the election of some and passing over of others, and humanity’s free will is a mystery. God is sovereign, and humans make free choices, for which they will be rewarded or condemned.

2. If unconditional election is true, doesn’t it remove the need for evangelism? Why evangelize if the elect will eventually be saved anyway?

The God who ordained those who would be saved, also ordained the means of salvation, which is the preaching of the gospel. In Romans 10:14, Paul says, “How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them?”

In addition, Paul shared that God’s election motivated him, instead of discouraging him, to preach the gospel. In 2 Timothy 2:10, Paul said, “So I endure all things for the sake of those chosen by God, that they too may obtain salvation in Christ Jesus and its eternal glory.” Often people are scared to preach the gospel because they know some will reject it. In that same sense, election is a motivation to evangelize because we know some will accept.

3. If unconditional election is true, doesn’t it mean God chose some for hell?

Scripture never uses the same language when talking about those who will go to hell. God does not need to choose people to go to hell, as everyone is on their way to hell because of their sins. God needs to choose to have mercy on some who are on their way to hell. In addition, election is always spoken about in a positive way, while the condemnation of the lost is not. Believers are often called “the elect” (1 Pet 1:1). Also, in speaking of God’s election—the hardening of some people’s hearts and consciences, while God has mercy on others (cf. Rom 11:7-11)—Paul boasts in “the depth of the riches and wisdom and knowledge of God!” (Rom 11:25-33). Election is something that should make us rejoice in God’s great wisdom, mercy, and grace. In contrast, Scripture always talks about those who will go to hell in a negative sense. For example, Ezekiel 33:11 says,

Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live. Turn back, turn back from your evil deeds! Why should you die, O house of Israel?’

God does not rejoice in the death of the wicked. Also, 2 Peter 3:9 says he desires that none should perish but that all would repent. Therefore, it is unbiblical to use language such as God electing some to hell. People go to hell as a just payment for their sins. People are elected to salvation because of God’s unmerited and undeserved favor on them. Scripture does not describe the two events as the same. One is deserved and the other is undeserved. One should lead us to sorrow and the other to joy.

Reflection

What stood out most to you in the reading and why?
What is election and why is it so controversial?
What is the difference between the Reformed and Arminian view of election?
Which view do you feel is most biblical and why?
Why should we preach the gospel to unbelievers if God already elected some to salvation before time?
What questions or applications did you take from the reading?

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 670). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

² Aaron, Daryl. Understanding Theology in 15 Minutes a Day. Baker Publishing Group. Kindle Edition.

Related Topics: Christian Life, Soteriology (Salvation)

2. Effectual Call

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The next step in the salvation process is the effectual call. Romans 8:30 says, “And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.” It is clear that this was not just a hearing of the gospel, often referred to as the general call, but an effectual one because these people responded to the message and were justified—made as though they had never sinned. Wayne Grudem said this about the effectual call:

This kind of calling is a summons from the king of the universe; it is a summons that can’t be denied, and it brings about the desired response in people’s hearts. This calling is an act of God the Father, speaking through the human proclamation of the gospel, in which he summons people to himself in such a way that they respond in saving faith. Because it comes from God and always results in saving faith, it is sometimes referred to as effective calling.¹

A great example of this is in the story of Paul preaching the gospel to Lydia in Acts, and God opening her heart to the message in such a way that she repented. Acts 16:14 says, “A woman named Lydia, a dealer in purple cloth from the city of Thyatira, a God-fearing woman, listened to us. The Lord opened her heart to respond to what Paul was saying.” Likewise, when anyone is saved, it happens because a person hears the gospel and God opens his or her heart to it, so the person can be saved.

Irresistible Call

It must also be noted that the effectual call is irresistible, unlike the general call. When Paul describes it in Romans 8:30, he essentially says those who are called, will be justified and glorified. The chain is unbroken. Christ taught the same thing in John 6:37, “Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.” The ones that God has given Christ are the elect—those predestined to salvation before time (Eph 1:4). At some point, God will effectually call them, and they will respond. In John 6:44, Christ emphasized this, “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.” Though the general call is often rejected; when God effectually calls the elect, they will respond—leading to justification and eventual glorification (Rom 8:30).

Matthew Barrett, author of 40 Questions About Salvation, summarized it this way:

While God has a gospel call for all people, he also has an effectual call that is only for his elect. Unlike the gospel call, which can be resisted, when God calls his elect he does so effectually, irresistibly, and unfailingly. Therefore, the success of God’s special call is not dependent upon anything in man or upon anything man does. God’s effectual call is according to his good purpose and grace alone, thereby ensuring that God receives all the glory in our salvation.²

Reflection

What is the effectual call?
Why is the effectual call irresistible?
How did you experience the effectual call?
What questions or applications did you take from the reading?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Grudem, Wayne A. Christian Beliefs: Twenty Basics Every Christian Should Know. Zondervan. Kindle Edition.

² Barrett, Matthew. 40 Questions About Salvation (40 Questions & Answers Series). Kregel Academic. Kindle Edition.

Related Topics: Christian Life, Soteriology (Salvation)

3. Elements of the Gospel Message

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What are the elements of the gospel message? It must include both the information of the gospel and an invitation to respond to it. The fundamental aspects of these are represented below:

Every person is a sinner, who has failed to live up to God’s holy standards. Romans 3:23 says, “for all have sinned and fall short of the glory of God.”
Every person is under God’s judgment for his or her sins and, apart from salvation, will spend eternity separated from God’s blessing and grace in a place of torment called hell. Romans 6:23 says, “For the payoff of sin is death…” Revelation 20:15 says, “If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.”
Christ died on the cross to pay the penalty of every person’s sin and rose from the dead, as God accepted his payment. Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Romans 10:9 says, “because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.”
Every person must respond to the message with repentance for their sins and faith in Christ, so that they will be saved. Acts 20:21 says, “testifying to both Jews and Greeks about repentance toward God and faith in our Lord Jesus.”

Sometimes Scripture only mentions our need for faith or belief to be saved. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” But also, Scripture at times only mentions our need to repent in order to be saved. In Luke 24:46-47, Christ said this to his disciples after his resurrection,

… “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem.

Likewise, after Pentecost the apostles taught this in Acts: “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (2:38). ^“Therefore repent and turn back so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord” (3:19-20a).

Both repentance and faith are needed for salvation; they are like two sides of the same coin. In order for a person to trust in Christ (faith), they must first commit to turn from their sin (repentance). It’s similar to a marriage where two people commit to each other for life. When they commit to each other, they are committing to each other alone and therefore turning away from other potential marriage partners. In that commitment, there is a form of repentance—a turning away from others so each person in the union can love the other without distraction. This is what happens when someone is truly converted and experiences salvation. They repent of their sins, including idols, and put their faith in Christ.

Repentance

What exactly does repentance entail? The primary Greek word used in the New Testament for repentance is metanoia, which means “to change one’s mind.”¹ It is an intellectual act (similar to faith), which includes one’s mind, emotions, and will. When there is repentance, it includes (1) knowledge from God’s Word that our sins are wrong and worthy of judgment. In describing the work of the Holy Spirit, Christ said, “And when he comes, he will convict the world concerning sin and righteousness and judgment” (John 16:8). (2) Repentance includes sorrow or remorse for sin. In 2 Corinthians 7:9-10, Paul said:

As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us. For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.

(3) Repentance includes a commitment to turn away from sin. Hebrews 6:1 says, “Therefore we must progress beyond the elementary instructions about Christ and move on to maturity, not laying this foundation again: repentance from dead works and faith in God.” Repentance “from” dead works emphasizes that saving repentance is not just a change of mind about who Christ is but a commitment to turn away from sin. With that said, though biblical repentance includes a commitment to turn away from sin, it is not equivalent to the act of doing so.² This would be the fruit of repentance. In Matthew 3:8, John the Baptist challenged the Jews to “bear fruit in keeping with repentance.” And he said, “every tree that does not produce good fruit will be cut down and thrown into the fire” (Matt 3:10). (4) Therefore, true saving repentance will eventually result in changed actions. For this reason, a good definition of biblical repentance is a change of mind which always results in a change of action.

Faith

What exactly does faith entail? It has been commonly said that faith has three elements. (1) To have faith, there must be knowledge. People must know and understand the doctrinal elements of the gospel—that they are sinners under God’s wrath and that Christ died for their sins and rose from the dead, so they could have eternal life. However, it must be understood that knowledge alone does not save. (2) To have faith, there must be assent. One must believe the gospel as true. But, knowledge of and assent to the gospel alone won’t save anyone. Even the demons have knowledge and belief in the gospel (Jam 2:19). They know it is true. (3) Finally, there must be trust in the gospel—a reliance and dependence on Christ, apart from anything else, for salvation. To have true faith, there must be knowledge, assent, and trust.

Repentance and faith are intellectual acts, which include the will. To be saved, one must resolve to turn from sin and commit, in faith, to following Christ. Conversion happens when true faith and repentance are present in response to hearing the gospel. Though repentance and faith are not works, for no one can be saved by works (Eph 2:8-9), righteous works will always follow as a proof of salvation. In Acts 26:20, Paul said to the Gentiles, “that they should repent and turn to God, performing deeds in keeping with their repentance.” Also, James taught that faith without works is dead (James 2:17, 26). Furthermore, faith and repentance will always continue in the life of those who are truly saved. They will manifest in godly works like continuing to repent of sins and trust in Christ, despite trials, temptations, and tests.

Free Grace Theology Versus Lordship Salvation

With that said, some take a different view on repentance and faith. They would say repentance simply means to change one’s mind about who Christ is, and that it would not necessarily include a commitment to turn away from sin. In addition, a person can be truly saved and never demonstrate fruits of repentance, such as hating sin and seeking to turn away from it. They could live as carnal or worldly Christians throughout their lives, without growing at all. Likewise, faith would not necessarily include a commitment to follow Christ as Lord. For them, intellectual belief in the facts of the gospel is enough to save. One proponent of this view said this in describing saving faith: “Do you believe that George Washington was the first President of the United States? If you do, then you know what faith is from a Biblical perspective.”³ Some who take this position would go as far as teaching that one can take Christ as Savior and not necessarily as Lord. For them, lordship is the ideal next step after one’s salvation, but not a necessary step for a person to truly be saved. When Christ gave very demanding statements about the cost of discipleship, such as hating one’s family and even one’s own life, being willing to give up everything and take up one’s cross (cf. Lk 14:26-33), advocates of this view would say these are not referring to salvation. For them, being a disciple is a step that one makes after becoming a Christian. This position is often called Free Grace Theology. Opponents of it call it “Easy Believism.”

The position advocated in this writing is often called Lordship Salvation, which is the primary view held historically by the church.⁴ The apostle James taught that intellectual faith by itself is not enough to save, as even the demons believe in God and shudder (Jam 2:19). Also, Scripture teaches that there will always be good fruit in the life of somebody who is truly saved. The fruit is not perfect, but it will be present and progressive, since whoever is in Christ is a new creation—old things have passed away and the new has come (2 Cor 5:17). Faith that doesn’t produce good works is dead faith (cf. James 2:14-26, Eph 2:10). In view of this, John the Baptist said, “every tree that does not produce good fruit will be cut down and thrown into the fire” (Matt 3:10). Furthermore, as far as the belief that discipleship is a second, optional step after salvation, every follower of Christ in the New Testament was immediately considered a disciple upon conversion. When Christ called people to follow him and gave them strenuous requirements, these requirements refer to true repentance—committing to turn away from sin, including ruling one’s own life—and true faith—believing in, trusting in, and following Christ as Lord. Unfortunately, there will be many who call Jesus, “Lord,” in the last days but are ultimately rejected because there was no genuine repentance and faith in their lives. In Matthew 7:21-23, Christ said:

“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’

Sadly, in part because there is so much confusion over the gospel and its elements, particularly faith and repentance, the church is heaping up many unconverted believers—those who call Christ, “Lord,” but are not truly living for him.

Reflection

What stood out most to you in the reading and why?
What are essential elements of the gospel message?
What is saving faith and what are elements of it?
What is repentance, in regard to salvation, and what are elements of it?
What is the difference between free grace theology and lordship salvation? Which view do you think is most biblical and why?
Why is there so much confusion in the church over the gospel message?
What questions or applications did you take from the reading?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Akin, Daniel L. A Theology for the Church (Kindle Locations 20953-20954). B&H Publishing Group. Kindle Edition.

² Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 713). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

³ Accessed 3/24/20 from https://faithalone.org/grace-in-focus-articles/what-is-free-grace-theology/

⁴ Grudem, Wayne. “Free Grace” Theology. Crossway. Kindle Edition.

Related Topics: Christian Life, Soteriology (Salvation)

4. Regeneration

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There is considerable debate over the placement of regeneration in the order of salvation. Scripture describes unbelievers as dead in their sin and rebelling against God and his Word (Eph 2:1-6, Rom 8:7, 1 Cor 2:14). But when a person is regenerated, God raises the spiritually dead to life through the Spirit (John 3:5-8) and his or her hearing of the gospel (1 Pet 1:23, Jam 1:18). The Greek word translated “regeneration” or “new birth” is only used once in Scripture to refer to a believer’s salvation. Titus 3:5 says, “he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit.” Though “regeneration” is only mentioned once, the concept is that of being “born again,” “reborn,” or “born of God,” which is mentioned many times (cf. 1 John 3:9, 4:7, 5:1, 4). In John 3:3 (ESV), Christ said, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” First John 2:29 (NIV) says, “If you know that he is righteous, you know that everyone who does what is right has been born of him.”

The concept of regeneration is rooted in God’s Old Testament promise of a New Covenant with his people. In Ezekiel 36:25-27, God said:

I will sprinkle you with pure water and you will be clean from all your impurities. I will purify you from all your idols. I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh. I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.

Because Israel had failed to obey God’s first covenant, he promised to make a New Covenant with them. In it, he committed to cleanse them, take away their heart of stone, give them a new heart, and put his Spirit in them. Through this work, God would enable them to obey his laws.

Likewise, believers have experienced this in the New Covenant (cf. Heb 9:15). When they are born again, he gives them a new nature and his Spirit. Where before, as unbelievers, they were in rebellion against God and incapable of understanding and obeying his Word, after regeneration, God, his Word, and obeying him are their daily bread (cf. Matt 4:4, John 4:34, Rom 8:15). Because of the new birth, they have holy affections—desires to pray, read Scripture, worship God, love him and others. These are proofs of true salvation. First John 3:10 says,

This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister.

Views on Regeneration

There are two primary views on the placement of regeneration in the order of salvation.

1. Some believe regeneration happens before salvation, enabling a believer to have faith in God.

This view is most commonly held by believers in Reformed traditions such as Presbyterian and Reformed Baptist. They believe regeneration precedes faith for several reasons. (1) They focus on human inability. As mentioned, humans by nature cannot obey God or have faith in him. Romans 8:7-8 says, “the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh cannot please God.” Also, 1 Corinthians 2:14 says, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.” Logically, this means God must regenerate unbelievers by his Spirit for them to respond to the gospel in faith. (2) They focus on metaphors that appear to correspond with regeneration. When Scripture refers to “being born again” (John 3:3), the metaphor demonstrates how a person has nothing to do with regeneration. Who had anything to do with their human birth? Neither do believers have anything to do with their spiritual birth. God must choose to give us life. James 1:18 says, “By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.” Also, Christ uses the metaphor of the wind in referring to being born again in John 3:8. He says, “The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” No human controls the wind. The metaphor seems to point to how a person contributes nothing to his or her regeneration. It is totally monergistic—a work God does by himself. God imparts a new nature and faith in the elect so they will respond to the gospel (cf. Eph 2:8-9, Phil 1:29). In addition, there is the metaphor of unbelievers being blinded by Satan until God removes their blindness by declaring, “Let light shine out of darkness,” enabling them to understand and accept the gospel (2 Cor 4:3-6). Furthermore, there is the metaphor of the spiritual resurrection. Scripture says that by nature we are dead in our sins (Eph 2:1), which again emphasizes human inability. Dead people can’t regenerate themselves or do anything spiritually good; God has to resurrect them and give them new life. Ephesians 2:4-6 says,

But God, being rich in mercy, because of his great love with which he loved us, even though we were dead in transgressions, made us alive together with Christ—by grace you are saved!—and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus

(3) Finally, a few verses seem to indicate that regeneration precedes faith. For example, 1 John 5:1 (NIV) says, “Everyone who believes that Jesus is the Christ is born of God.” Since “believes” is present tense and “born of God” is in the perfect tense (meaning, it happened in the past with present effects), it seems to indicate order. John Stott explains, “The combination of the present tense and perfect tense is important. It shows clearly that believing is the consequence, not the cause, of the new birth.”¹

For those who take this view, regeneration is a necessary work of God so people can be saved. Though conversion and regeneration, in real-time, appear to happen simultaneously, the logical order is that regeneration must happen first. It’s like flipping the light switch on in a house. When one flips the switch, the lights come on simultaneously; however, the flipped switch is the cause of the lights coming on. In the same way, it is argued that regeneration is the cause of salvation, as God equips a person to believe the gospel.

2. With all that said, most believe regeneration happens after faith.

This does not mean that humans can believe the gospel apart from God’s grace. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” Even a believer’s faith is a gift from God (cf. Phil 1:29).

There are several reasons why many believe regeneration happens after faith. (1) When Christ describes the need for Nicodemus to be born again to enter into the kingdom of God in John 3:1-8, as mentioned, he uses metaphors, such as being born again and the wind, which seem to preclude any human participation. However, soon after, Christ challenges Nicodemus to believe so he might have eternal life. In John 3:16, he said, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” It would seem natural for Nicodemus to equate being born again to enter the kingdom with his believing to have eternal life—that he needed to believe in Christ to be born again. (2) Some verses seem to indicate that being born again happens as a result of faith. For example, John 1:12 says, “But to all who have received him—those who believe in his name—he has given the right to become God’s children.” Being born again seems to correspond with becoming a child of God. When people believe in Christ, they are born again—adopted into the family of God (Rom 8:15-17). Also, though dead people can do nothing to resurrect themselves (which those who believe the first view point out), Paul teaches that the believer’s spiritual resurrection happens because of his faith in God. Colossians 2:12 says, “Having been buried with him in baptism, you also have been raised with him ‘through your faith’ in the power of God who raised him from the dead.” In John 5:24, Christ seems to say the same thing: “I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned, but has crossed over from death to life.” Crossing from death to life refers to one’s spiritual resurrection, which happened as a consequence of believing. (3) Finally, in teaching Nicodemus about the need to be born again, Christ said it happened by God’s Spirit (John 3:5-6), and many verses point to God’s Spirit being given after faith. For example, Acts 2:38 says, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Since a person is born again by God’s Spirit, and the Spirit is given to the believer after faith, most regard regeneration as happening after a person is converted.

Whatever view one takes on the order of regeneration, the results of regeneration are unmistakable. Those who were dead in their sin and rebelling against God (Eph 2:1, Rom 8:7), now love and obey him. (1) The apostle John says the results of regeneration will be demonstrated in various ways, including patterns of righteousness. First John 2:29 (ESV) says, “If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.” (2) Likewise, in the regenerate, there will be a continual decrease in sinning—though not reaching perfection in this life (cf. 1 John 1:8). First John 3:9 (ESV) says, “No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God.” (3) There will be fruits of loving other believers—no doubt demonstrated in continually gathering to worship together and serving one another. First John 3:14 says, “We know that we have crossed over from death to life because we love our fellow Christians. The one who does not love remains in death.” This is why those who profess Christ but demonstrate no positive change in their lives may not be born again. In 1 Corinthians 6:9-11, Paul said:

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

In regeneration, believers are radically changed, and the fruits will be evident (2 Cor 5:17, Matt 7:17-20). They will stumble and fail God, but God will not fail them. He will complete the work he began in them until the day of Christ (Phil 1:6).

Though regenerated, believers still have a sin nature that must be battled. But, because of Christ’s victory over it on the cross (Rom 6:6, 11) and God’s imparting of a new nature and the Spirit, believers are new creations (2 Cor 5:17), with the ability to daily conquer sin and walk in holiness. In Galatians 5:16-17, Paul said:

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.

In conclusion, regeneration is a work by which God imparts a new nature into the spiritually dead and transforms them by his Spirit into new creations in Christ. Whether it happens before or after saving faith, it is nonetheless the beginning of how God progressively sanctifies believers—making them more and more Christlike.

Reflection

What stood out most to you in the reading and why?
What are the two views of regeneration and which view seems more biblical to you and why?
What are fruits of regeneration in the life of someone who is truly born again?
If a person lacks the fruits of regeneration, what does that say about his or her faith?
What questions or applications did you take from the reading?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Barrett, Matthew. 40 Questions About Salvation (40 Questions & Answers Series). Kregel Academic. Kindle Edition.

Related Topics: Christian Life, Soteriology (Salvation)

5. Justification

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Justification simply means “to declare righteous.”¹ This, like regeneration, happens at the moment of a person’s conversion. An easy way to remember justification is “God makes us ‘just’ as though we never sinned.” There are two parts to justification. (1) It includes God forgiving our sins because of Christ’s death on the cross to pay the penalty for them. (2) It includes God declaring us as righteous based on Christ’s righteous life. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” On the cross, Christ was our substitute. God declared that our sins were his and punished him in accordance with them. By Christ’s death, he appeased God’s just wrath for the sins of the world. In the same way, God looks at Christ’s righteous life and declares it as ours. Christ never lied, stole, or sinned in his heart. Also, he always did God’s will. God now looks at us as having the righteousness of his perfect Son.

Practically, justification means that we will never be condemned for our sins because Christ was condemned for us. Romans 8:1 says, “There is therefore now no condemnation for those who are in Christ Jesus.” Romans 8:33-34 says:

Who will bring any charge against God’s elect? It is God who justifies. Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

God declares us righteous because of Christ’s work (his righteous life and death for our sins) and our response in faith to it. Many verses teach this: Romans 3:26 (ESV) says, “It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” Romans 5:1 says, “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” Galatians 2:16 says:

yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Because of our faith in Christ, apart from any merit of our own, God justifies us. Ephesians 2:8-9 says, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

In Contrast with Roman Catholic Doctrine

With that said, though Scripture clearly teaches that we are justified by faith alone, apart from works, some believe that people must have faith plus works to be saved. This is the major difference between Protestants and Catholics, which led to the Protestant Reformation in the 1500s. Catholics believe that our faith must be accompanied by works, such as practicing the sacraments, including taking the Lord’s Supper, being baptized and later confirmed, and doing penance. Wayne Grudem’s description of the difference between Catholic and Protestant doctrine is helpful:

The Protestant doctrine of justification says that we are fully justified by God the instant we believe, for “there is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). The Roman Catholic doctrine says that we are not fully justified until our lives are completely cleansed from sin, which will not be until after we die and we have been purified in purgatory (Protestants say there is no purgatory). These differences between Protestants and Roman Catholics about justification have continued to this day.²

Understanding justification by faith alone is extremely important, because it is often the dividing line between the true gospel and the many false gospels.³ God saves people despite their sins and based on no merit of their own. He saves them based on the merit of Christ, as they put their faith in him and him alone. Romans 4:4-8 says,

Now to the one who works, his pay is not credited due to grace but due to obligation. But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness. So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the one against whom the Lord will never count sin.”

Reflection

What stood out most to you in the reading and why?
What does justification mean and what happens when a person is justified?
What is the difference between the Roman Catholic and Protestant views of justification?
In what ways have you seen or experienced false gospels, which have crept into the church, that add works to faith as a means of salvation?
What questions or applications did you take from the reading?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 723). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

² Grudem, Wayne A. Christian Beliefs: Twenty Basics Every Christian Should Know. Zondervan. Kindle Edition.

³ Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 722). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Related Topics: Christian Life, Soteriology (Salvation)

6. Sanctification

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After the simultaneous events of regeneration and justification, believers begin the process of sanctification. Since the term sanctify means “to set apart,” sanctification means “setting apart to holiness” or “making righteous.” God is the primary one who sanctifies believers. Second Thessalonians 5:23 says, “Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.” Also, Hebrews 13:20-21 says, “Now may the God of peace … equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ.” God sanctifies us through the Holy Spirit. First Peter 1:2 (ESV) talks about the “sanctification of the Spirit” and 2 Thessalonians 2:13 calls it “sanctification by the Spirit.” It is the Holy Spirit’s role to make us holy by producing the fruits of the Spirit in us, including love, joy, peace, patience, and self-control (Gal 5:22-23). But Scripture also teaches that believers have a role in their sanctification. Romans 8:13 says: “(for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live.” Also, Philippians 2:12-13 (NIV) says,

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.

Therefore, a good definition of sanctification, as given by Wayne Grudem, is: “Sanctification is a progressive work of God and man that makes us more and more free from sin and like Christ in our actual lives.”¹

God’s Role in Sanctification

What role does God play in sanctification? Again, Philippians 2:12-13 (NIV) says,

(1) God works in our hearts by giving us the “will” (NIV) or “desire” (NET) for righteous things. (2) God empowers us to “work for his good pleasure,” including serving others, reading his Word, prayer, and repenting of sin. (3) In addition, God uses hardships to train us in godliness. Hebrews 12:7-11 says:

Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons. Besides, we have experienced discipline from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.

In God’s sovereignty, he uses all hardship for our good—to train us and make us holy. In fact, 1 Corinthians 10:13 says God won’t allow us to be tempted or tried beyond what we can endure. God controls our trials and uses them for his purposes. (4) Also, God gives us godly, mature believers to help us grow in righteousness. Ephesians 4:11-13 says,

It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God—a mature person, attaining to the measure of Christ’s full stature.

God, specifically, gives us gifted teachers to help us grow and mature. No doubt, God does much more to sanctify us.

The Believer’s Role in Sanctification

What is the believer’s role in sanctification? Some believe that sanctification is monergistic—a work that only God does. This is seen in statements like, “Let go and let God!” However, sanctification is synergistic—in that believers also have a role in their journey of becoming more like Christ. The believer’s role in sanctification is both passive and active. For example, the believer’s passive role is seen in verses like Romans 12:1: “Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.” Many are not growing in Christ simply because they are not willing to “present” themselves to God. In presenting ourselves to God as sacrifices, we are saying, “God, use me for your kingdom in whatever way you deem best, even if it hurts!”, “Lord, your will be done and not my own!”, and “Lord, send me where you want me to go!” This is the passive aspect of our sanctification.

But, we also have an active role which is represented by verses like 1 Timothy 4:7 where Paul says to Timothy, “train yourself for godliness.” “Train” can be translated as “exercise.” Just as exercises help a body grow in endurance, flexibility, and strength, spiritual exercises help believers grow in sanctification. These are often called spiritual disciplines. They include Scripture reading, prayer, fasting, attending a Bible-preaching church, and serving others, among other things. As we practice spiritual disciplines, we grow. Also, our active role in sanctification is seen in our enduring trials. James 1:4 says, “And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.” We must “let endurance have its perfect work” by not complaining, quitting, or rebelling in our trials and also by seeking the Lord in them. When we do this, God sanctifies us in ways that won’t happen when we’re living at ease. Sanctification is synergistic: God has a role in our sanctification, and we also have a role.

Past and Future Aspects of Sanctification

Not only does the Bible refer to sanctification in a present/progressive sense but also in past and future senses. When the word sanctify is used in the past sense, it is called positional sanctification. This overlaps with justification; it is when God calls us “sanctified” or “saints,” as though we are holy, even though we are not. In 1 Corinthians 1:2, Paul said this to the Corinthians: “to the church of God that is in Corinth, to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours.” He said they were “sanctified” and called them “saints,” though there was great sin happening in the church. They were idolizing their teachers and getting into factions around them (1 Cor 1:10-13); they were suing one another (1 Cor 6); they apparently were practicing sexual immorality by visiting temple prostitutes (1 Cor 6:1-8); one man was having sex with his father’s wife and the church was boasting about it (1 Cor 5:1-2). They were abusing spiritual gifts (1 Cor 14), and some in the church were even teaching heretical doctrine—that the resurrection had already occurred (1 Cor 15:12-14). Though they were clearly not holy, Paul called them “sanctified” and “saints.” He did this, no doubt, because Christ’s righteousness was deposited in their account in their justification and because they were set apart by God for holiness. Paul called them the same in 1 Corinthians 6:11, “Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” Positional sanctification is important to understand because it teaches us our identity in Christ. Yes, we are still sinners, but we are also saints. We are ones that God declared righteous, whom he is developing into his image, and whom he has set apart from the world for good works—all for his glory (Eph 1:6, 12, 2:10). Positional sanctification reminds us of God’s amazing grace (unmerited favor) towards sinners.

In addition, Scripture not only speaks about sanctification in past and present senses, but also in a future sense, often called final sanctification, future sanctification, or glorification. Romans 8:30 says, “And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.” Because God has predestined certain individuals to salvation, he will one day effectually call them to salvation and justify them—declaring them righteous based on Christ’s righteous life and death. Then, God will glorify them by freeing them from sin, making them righteous, and giving them resurrected, glorified bodies. Final sanctification is also referred to in Scripture when “salvation” is spoken of in the future tense. For example, Hebrews 9:28 says, “so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.” Even though believers have experienced salvation, there is a future sense in which we wait for it. Salvation, and therefore sanctification, will be complete when Christ returns and gives us resurrected bodies. First John 3:2 (ESV) says, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.”

There are two steps to final sanctification: (1) When a person dies and goes to heaven, God will sanctify their spirit in the sense of eliminating sin and making them completely holy. We see this in Hebrews 12:23 when it talks about “the spirits of the righteous, who have been made perfect.” (2) Then, final sanctification is complete when God gives the “spirits of the righteous” glorified bodies at the resurrection. Philippians 3:20-21 says,

But our citizenship is in heaven—and we also await a savior from there, the Lord Jesus Christ, who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

For those who are alive when Christ returns for his saints, final sanctification will have only one step, as their bodies are immediately transformed into glorified bodies, without them ever dying (cf. 1 Thess 4:16-17).

Reflection

What stood out most to you in the reading and why?
What is sanctification? What are the different aspects of it—past, present, and future?
What is God’s role in sanctification and what is the believer’s role?
What are some spiritual disciplines? Which have you benefited from most? Which ones do you hope to try or do more of in the future?
What are the two parts of final sanctification?
What questions or applications did you take from the reading?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 746). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Related Topics: Christian Life, Soteriology (Salvation)

7. Perseverance of the Saints / Eternal Security

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Can true believers lose their salvation? There is considerable debate over this topic. Those who believe that believers can lose their salvation point to passages where it at least seems as though a believer has lost his or her salvation. For example, John 15:1-2, 6 says:

“I am the true vine and my Father is the gardener. He takes away every branch that does not bear fruit in me. He prunes every branch that bears fruit so that it will bear more fruit… If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.

Jesus is the vine and there are branches attached to him that bear fruit, which are pruned to bear more fruit, and there are branches that don’t bear fruit, which are taken away and thrown into the fire.

Clearly, the branches that bear fruit are true believers. But, are the ones that don’t bear fruit true believers? This is where people who love the Lord and his Word often come to different conclusions. Those who believe that true believers can lose their salvation take what is called an Arminian position. And those who believe that true believers can never lose their salvation take what is called a Reformed position.

When considering the branch thrown into the fire, both sides believe that some who profess Christ are not truly born again. In Matthew 7:21-23, we see this when Christ says:

Also, when describing the kingdom of heaven in the Parable of the Virgins, Christ responded to the virgins without oil who called him, “Lord, Lord,” by saying, “I tell you the truth, I do not know you!” (Matt 25:11-12).

Some people profess Christ as Lord but are not truly following him and therefore are not saved. In Matthew 7:21-23, Christ distinguishes the false professions by patterns of rejecting and breaking God’s law, while true believers will have patterns of obedience (Matt 7:21). Certainly, even true believers fail at obeying God, but apparently, this will not be their pattern—their lifestyle. The apostle John teaches the same. First John 3:9-10 (ESV) says:

No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

John teaches that the one who is saved does not make “a practice of sinning” because God’s seed abides in him and keeps him from doing so. A true believer has a new nature that genuinely changes him (2 Cor 5:17). He will stumble and fall, often repeatedly, but he won’t be able to live a lifestyle of rebellion because of his new nature. Therefore, according to John, a professing believer who does not practice righteousness or love his brother (referring to other believers) as a lifestyle is not born of God (1 John 3:19).

Therefore, people who take the Reformed position would typically see the branch that does not bear fruit and is thrown into the flame (John 15:1-6) as somebody who professes Christ but is not truly born again. Some believe the branch being destroyed by the fire refers to a believer losing eternal rewards (cf. 1 Cor 3:12-15) instead of an unregenerate believer experiencing eternal judgment; however, that view doesn’t seem to fit well with the branch being burned up entirely.¹

Generally, people from Reformed backgrounds would take similar interpretations of other passages which at least seem to indicate that believers can lose their salvation. They would see them as referring to professing believers who are not truly saved or true believers losing eternal rewards. In contrast, people from Arminian backgrounds would typically interpret them as referring to believers losing their salvation.

Here is another major passage which prompts the discussion of whether a believer can lose his or her salvation. Hebrews 6:4-6 says,

For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

This passage is very difficult. The language used by the author at least appears to be used of someone who is born again. They have been “enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming” but have turned away from God by committing apostasy. Because of this, the author of Hebrews says, it is impossible for them to ever repent. Isn’t this a believer who now has forfeited salvation by turning away from God?

Again, those from Reformed traditions would say, “No.” This language could likewise be used of those Christ rebukes in Matthew 7:22-23:

On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’

They called Christ, “Lord,” prophesied, cast out demons, and did miracles but Christ said he never knew them. In fact, we have a perfect example of this in Judas—the disciple who betrayed Jesus. Judas was empowered by Christ, through the Spirit, to preach, cast out demons, and heal people. And yet, at the same time, Christ taught that Judas was never truly saved. Christ said all the disciples were “clean”—referring to being cleansed from sin—except for Judas (John 13:10-11). He said one of them was a “devil” (John 6:70) and that the one who would betray him was “destined for destruction” (John 17:12)—both referring to Judas. What was said in Hebrews 6:4-6 could be said of him: Judas had tasted of the heavenly gift, the Spirit, God’s Word, but never truly embraced them, eventually leading to apostasy, as he betrayed Christ. Soon after, he repented, but not in a salvific way. He declared, “I have sinned … for I have betrayed innocent blood” (Matt 27:4). By Judas’ continual exposure to God’s grace and his continual rejection of it, he had hardened his heart to the place of no return. It was impossible to truly renew his heart to repentance. Again, those from an Arminian tradition would interpret a text like this as referring to a person who lost their salvation. And, those from a Reformed tradition would typically interpret the text as referring to a person with a profession of faith but who was not truly born again. In fact, those from Reformed traditions believe that those who are truly born again will always persevere in their faith and never ultimately turn away from God (Col 1:22-23, 1 John 2:19). If a professing believer turns away from God and never returns, then he was never born again.

Evidence for the Perseverance of the Saints

There are many evidences in Scripture that true saints will persevere. (1) For example, in Scripture there are promises that true believers will persevere: In John 8:31, Jesus said to the Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples.” Jesus realized that many who believed in him weren’t truly his disciples and therefore weren’t saved (Matt 7:21-23, John 2:23-24). Thus, he said to them that continuing in his teachings was proof of true discipleship. Many in the church say a prayer of faith at a revival or retreat but then go away and live the same way they previously did. Continuing in Christ’s teaching is proof of true salvation.

Likewise, Paul said this in Colossians 1:22-23:

but now he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him—if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

By using the conditional “if indeed,” Paul essentially said to the Colossian church that they had been reconciled (saved) by Christ’s death only if they remained in the faith by not turning from the gospel. In that early church period, Christians were being persecuted and ostracized for their faith, which caused many to turn away. Also, there was much false teaching, which led people away from Christ. Paul believed that only those who continued in the faith were truly born again. Christ consistently taught the same message. After describing the end times and how his disciples would be persecuted and killed for the faith, and how there would be many false messiahs and false teachings, leading people to fall away from the faith, Christ said, “But the person who endures to the end will be saved” (Matt 24:13). Only those who persevere in the faith—regardless of persecution, false teaching, and other temptations—are truly saved.

(2) In addition, support that true believers will persevere in the faith is found in God’s promises to protect the salvation of believers. For example, John 10:28-30 says:

My sheep listen to my voice, and I know them, and they follow me. I give them eternal life, and they will never perish; no one will snatch them from my hand. My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. The Father and I are one.”

Christ said that he gives his sheep “eternal life” and that they would “never perish.” The word “eternal” by definition is never-ending. Christ further emphasizes their gift of eternal life by saying “they will never perish.” If these sheep did perish, then his promise would not be true. Obviously, there are many promises in Scripture about eternal life that God gives those who repent and have faith in Christ (John 3:16, Romans 6:23, John 17:2, etc.). To further confirm Christ’s promise of eternal life to his sheep, he says that no one will be able to “snatch” them from his hand or his “Father’s hand” (John 10:28-29). God keeps believers.

If this were not enough, Scripture teaches that the Holy Spirit keeps believers eternally as well. True believers have trinitarian protection. Ephesians 1:13-14 and 4:30 say this:

And when you heard the word of truth (the gospel of your salvation)—when you believed in Christ—you were marked with the seal of the promised Holy Spirit, who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.

And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Like a seal on a bottle of water that protects the freshness of the water, the Holy Spirit protects believers till they are redeemed at Christ’s coming.

(3) Further evidence that no true believers will lose their salvation is God’s commission of Christ to complete the redemption of the elect—the ones God chose for salvation before time—and Christ’s inability to fail God. In John 6:38-40, Christ said:

For I have come down from heaven not to do my own will but the will of the one who sent me. Now this is the will of the one who sent me—that I should not lose one person of every one he has given me, but raise them all up at the last day. For this is the will of my Father—for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.”

It is God’s will that Christ save the elect—that none of them would be lost and that they would be resurrected on the last day. Is it possible that Jesus, the perfect Son of God, could fail to complete God’s purpose for him to save the elect? If Jesus failed at anything God called him to do, that would be a sin and cast doubt on his deity and ability to save anyone. This is why many believe the elect will persevere and none will be lost. Christ accomplished salvation in his death and resurrection, and he continues to keep the salvation of the elect in his high priestly ministry of prayer. Hebrews 7:25 says: “So he is able to save completely those who come to God through him, because he always lives to intercede for them.” Christ’s prayers are effective and none of the elect, those who were chosen for salvation before time, will ever be lost.

(4) Finally, if the previous evidences were not enough, there are also a few theological arguments against believers’ being able to lose their salvation that must be considered. Daryl Aaron, author of Understanding Theology in 15 Minutes a Day, said this:

The possibility of losing salvation due to any sin at all seems contrary to the clear biblical teaching regarding salvation by grace apart from works. If works have nothing to do with our salvation in the first place, how can works (in this case, sin) have anything to do with losing it? Further, the possibility of losing salvation due to sin seems to call into question the sufficiency of Christ’s death for all sin. If he died for all sin, then believers are forgiven of all sin, and no sin can ever jeopardize our salvation.²

Though there are many Scriptures that at least seem to point to the possibility of true believers losing their salvation, when properly considered against the whole of Scripture, those seem to point to false professions, which Christ warned of repeatedly (cf. Matt 7:21-23, 25:11-12, Matt 13:36-43, 47-50).

Reflection

What stood out most to you in the reading and why?
What are common Scriptural supports for the eternal security of believers?
What are common Scriptural supports for believers being able to lose their salvation?
Which view of eternal security do you believe is correct and why?
What questions or applications did you take from the reading?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ The ESV Study Bible’s comments on John 15:6

² Aaron, Daryl. Understanding Theology in 15 Minutes a Day: Baker Publishing Group. Kindle Edition.

Related Topics: Christian Life, Soteriology (Salvation)

8. Assurance of Salvation

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How can a professing Christian have assurance of salvation? How can he know that his faith is genuine and that he is truly saved? The New Testament clearly teaches that not all who profess Christ as Lord are saved. In Matthew 7:21-23, Jesus said,

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’

Also, in the Parable of the Weeds, Christ taught that God’s kingdom was full of wheat, which God had sown, and weeds, which Satan had sown. They would dwell together until the harvest, when the angels would throw the weeds into the fire (Matt 13:36-43). This seems to illustrate how within the church there are true believers and false ones. Likewise, in the Parable of the Net, Christ illustrated this same truth. The kingdom is like a net, let down into a lake by fishermen, which gathered both good fish and bad fish. At the end of the age, the unrighteous in the kingdom, represented by the bad fish, were thrown into the fire (Matt 13:47-52).

The Parable of the Virgins and the Parable of the Sheep and Goats in Matthew 25 seem to teach the same (v. 1-12, 31-46). To the foolish virgins who called Christ, “Lord,” Christ replied, “I do not know you” (v. 11-12), and with the goats who also called Christ, “Lord,” they were sent into “eternal punishment” (v. 44, 46). Both groups were apparently unconverted believers.

Because of this reality, in 2 Corinthians 13:5, Paul exhorted the Corinthians to, “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” Likewise, in 2 Peter 1:10, Peter exhorted the Roman Christians, “make every effort to be sure of your calling and election.” Though true believers can never lose their salvation, as God protects it, believers must confirm that they are truly saved.

While many Scriptures help one develop assurance of salvation (i.e. the Beatitudes, the book of James, 2 Pet 1:5-10, etc.), 1 John was specifically written for this purpose. In 1 John 5:13, John said, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.” Throughout the book, he gives a series of tests to help believers know they have eternal life. We’ll consider a few:

1. The Test of Obedience

First John 2:3-5 says,

We know that we have come to know him if we obey his commands. The man who says, “I know him,” but does not do what he commands is a liar, and the truth is not in him. But if anyone obeys his word, God’s love is truly made complete in him. This is how we know we are in him.

Similarly, James 1:22 says, “Do not merely listen to the word, and so deceive yourselves. Do what it says.” What is the person deceived about? If he listens but doesn’t obey God’s Word, he is deceived about his faith—it is not genuine (cf. James 2:26). True faith is demonstrated by a lifestyle of obedience.

Are our lives characterized by obedience to God?

2. The Test of Love for Christians

First John 3:14-15 says,

We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death. Anyone who hates his brother is a murderer, and you know that no murderer has eternal life in him.

Similarly, John 13:35 says, “By this all men will know that you are my disciples, if you love one another.” When someone is born again, God supernaturally gives them a great love not only for God but for other believers. Romans 5:5 says “the love of God has been poured out in our hearts through the Holy Spirit.” True believers love one another, and it shows up in their gathering to worship God, studying his Word together, and serving one another, among other things. As an example, in Acts 2:45, the early church sold all they had and gave to those who had needs among them. This was God’s supernatural love working within them to love and care for one another. It was proof that God had saved them.

Are we loving other believers by meeting with them, caring for them, and sacrificing for them?

3. The Test of Doctrine

First John 4:15 says, “If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God.” If we don’t believe and profess orthodox doctrine about Christ—that Jesus was fully God and fully man, that he came to earth as a man to die for the sins of the world and was raised from the dead, then we are not saved. A right understanding of the gospel, including who Christ is, is needed for salvation. And this belief in orthodox doctrine continues throughout the life of a true believer. Colossians 1:22-23:

Do we believe what the Bible says about Jesus?

4. The Test of Not Loving the World

First John 2:15 says, “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him.” According to John, one of the characteristics of a person who is saved is that they do not love the world or the things of this world. Furthermore, 1 John 5:19 says, “We know that we are children of God, and that the whole world is under the control of the evil one.”

Because believers understand the world is passing away and that the devil is the controlling force behind the world system, believers reject the world. They reject materialism, lust, the devaluing of human life, perverted views about marriage and sexuality, and other worldly philosophies and ways of life. Certainly, believers still go through progressive sanctification where they continually let go of sin and worldliness and look more like Christ. However, at salvation, there is a distinctive break in allegiance. It is not a perfect break, but it is progressive. A true believer lives for God and not the world. James 4:4 says, “Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy.”

Are we rejecting the world and its evil ways to continue to follow God?

5. The Test of Decreasing Sin

First John 3:6 and 9 says,

No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him... No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God.

John says “no one who lives in him” keeps on sinning. In 1 John 1:8, he already told us that if we claim to be without sin, we are liars and the truth is not in us. So, he is not talking about perfectionism. He is talking about a decreasing pattern of sin in the life of a believer.

Yes, believers will still struggle with sin, but they struggle because they have been saved. The world welcomes sin and often celebrates it! But, it’s not the same for true believers. At times, they will fall into sin and often repeatedly, but they won’t quit fighting sin by rejecting Christ and living for their lusts. It’s impossible for them to ultimately do that because God’s seed is in them. God has given them a new nature, which is empowered by his Spirit. God’s Spirit convicts them of sin, disciplines them by trials, and always ultimately turns them back to God, even if that’s by a premature death (cf. Acts 5:1-10, Heb 12:5-11, 1 John 5:16-17).

6. The Test of Persecution for Righteousness

First John 3:12-13 says,

Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother’s were righteous. Do not be surprised, my brothers, if the world hates you.

John says that believers might be hated by the world. In fact, Scripture teaches that in some form or another every truly born again believer will experience persecution. In Matthew 5:10, Christ said: “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.”

He says those who receive persecution for their faith are part of the kingdom of God. This doesn’t mean all believers will be beaten, stoned, or jailed. This suffering is often displayed in less extreme forms such as being disliked, considered strange, verbally abused, and/or ostracized because of one’s beliefs or actions. Consider what 1 Peter 4:3-4 says,

For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you.

Do others find us strange because we don’t practice drunkenness like the world? Do others find us strange because we don’t practice sex outside of marriage? Do others find us strange because of our beliefs about creation, abortion, homosexuality, gender roles in the home, and other controversial topics? Being considered strange will be normal for a person who is a Christian. True believers will experience persecution from the world.

7. The Test of Perseverance

First John 2:19 says, “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.” For John, the fact that the cultists in Ephesus left the church (presumably, never to return), proved that they were not truly saved. Christ handled those in the church who professed Christ but weren’t truly saved in the same way. In Matthew 7:23, he said, “I never knew you. Go away from me, you lawbreakers!” Therefore, persevering in the faith is a proof of true salvation. Likewise, in Matthew 24:13, after Christ described the growing false teaching, persecution of believers, and apostasy which would occur in the end times, he said, “but the one who stands firm to the end will be saved.^” True believers will persevere.

Great examples of this are Peter and Judas. Peter denied Christ but ultimately returned to him—proving that he was saved. Judas denied Christ and never repented—proving he wasn’t a true believer (John 6:70).

Assurance as a Subjective Experience

As we consider the perseverance of the saints, it must be realized that eternal security is an objective reality based on what Christ has done for us. He gives us eternal life, and he keeps us to the end (John 10:27-30). However, assurance is not eternal. It is a subjective experience given by the Holy Spirit that many times is temporary. In Romans 8:15-16, Paul said: “For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, ‘Abba, Father.’ The Spirit himself testifies with our spirit that we are God’s children.” Therefore, when not walking with Christ faithfully, we quench the testimony and power of the Spirit in our lives—leading us, at times, to doubt our salvation (cf. 1 Thess 5:19).

How does the Holy Spirit bear witness of our salvation? He does this by changing us and making us look more like God (Gal 5:22-23) and also by building intimacy in our relationship with God (Rom 8:16). As he bears the fruits of the Spirit in our lives—love, joy, peace, patience, and perseverance—we have confidence that we are God’s children (cf. 2 Pet 1:5-10). When we look like the world, we are more prone to doubt if our salvation is even real.

Proving One’s Salvation

Therefore, as believers, we have a role in gaining assurance of salvation. Paul, in fact, commands us to “prove” our repentance (in referring to our salvation) by our good deeds. In Acts 26:20 (NIV 1984), he said, “First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds.”

We are not proving our salvation to God; he knows who are saved (cf. 2 Tim 2:19). We are proving it to ourselves and all who look at us (cf. 2 Cor 13:5, John 13:35). Peter says something similar in 2 Peter 1:10: “Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall.” He describes how to make our election sure in the previous verses.

For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love.

2 Peter 1:5-7

In order for us to have assurance, we must prove our salvation by continued repentance—fighting and turning away from sin—and continued growth in godly character.

Protection in Spiritual Warfare

In addition, assurance is very important not only to confirm that we are saved but also for our spiritual protection. In Ephesians 6:17, Paul mentions assurance of salvation as a necessary part of the armor of God, which protects us in spiritual warfare. He said to put on “the helmet of our salvation.” What is this helmet? Since Paul is writing to believers, it doesn’t seem to refer to salvation but the assurance of salvation. In a physical battle, like a fist or sword fight, an opponent often aims for the head because a damaged head will severely weaken a foe. Likewise, in a spiritual battle, doubting one’s salvation opens the door for the enemy to severely weaken believers by leading them into doubt, shame, depression, addiction, inactivity, and other sins. We must realize that Satan always attacks our “head”—our assurance of salvation; therefore, as believers, we must be diligent in making our calling and election sure, so we can avoid Satan’s trap (cf. 2 Pet 1:10).

Reflection

Which test of true salvation stood out most to you and why?
What is the difference between eternal security (i.e. perseverance of the saints) and assurance of salvation?
Why is gaining assurance of salvation so important?
Have you ever experienced a lack of assurance of salvation, and if so, why?
How would you help someone struggling with assurance of salvation?
What questions or applications did you take from the reading?

Related Topics: Christian Life, Soteriology (Salvation)

Appendix 1: Study Group Tips

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Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format for leading a small group is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.

Each week the members of the study group will read through a select chapter of the guide, answer the reflection questions (see Appendix 2), and come prepared to share in the group.
Prior to each meeting, a different member can be selected to lead the group and share Question 1 of the reflection questions, which is to give a short summary of the chapter read. This section of the gathering could last from five to fifteen minutes. This way, each member can develop their gift of teaching. It also will make them study harder during the week. Or, each week the same person could share the summary.
After the summary has been given, the leader for that week will facilitate discussions through the rest of the reflection questions and also ask select review questions from the chapter.
After discussion, the group will share prayer requests and pray for one another.

The strength of the study group is the fact that the members will be required to prepare their responses before the meeting, which will allow for easier discussion. In addition, each member will be given the opportunity to teach, which will further equip their ministry skills. The study group model has distinct advantages.

Related Topics: Christian Life, Soteriology (Salvation)

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Introduction

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1. Election / Predestination

Why Did God Elect Some to Salvation?

Human Inability

Based on God Not People

Is Election Fair?

Common Questions About Election

1. If unconditional election is true, doesn’t that make everybody robots—people without free will?

2. If unconditional election is true, doesn’t it remove the need for evangelism? Why evangelize if the elect will eventually be saved anyway?

3. If unconditional election is true, doesn’t it mean God chose some for hell?

Reflection

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2. Effectual Call

Irresistible Call

Reflection

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3. Elements of the Gospel Message

Repentance

Faith

Free Grace Theology Versus Lordship Salvation

Reflection

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4. Regeneration

Views on Regeneration

1. Some believe regeneration happens before salvation, enabling a believer to have faith in God.

2. With all that said, most believe regeneration happens after faith.

Reflection

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5. Justification

In Contrast with Roman Catholic Doctrine

Reflection

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6. Sanctification

God’s Role in Sanctification

The Believer’s Role in Sanctification

Past and Future Aspects of Sanctification

Reflection

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7. Perseverance of the Saints / Eternal Security

Evidence for the Perseverance of the Saints

Reflection

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8. Assurance of Salvation

1. The Test of Obedience

2. The Test of Love for Christians

3. The Test of Doctrine

4. The Test of Not Loving the World

5. The Test of Decreasing Sin

6. The Test of Persecution for Righteousness

7. The Test of Perseverance

Assurance as a Subjective Experience

Proving One’s Salvation

Protection in Spiritual Warfare

Reflection

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Appendix 1: Study Group Tips

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