• Soteriology Lesson 45 - What Must I Believe to Be Saved?
    May 5 2024
    The Terms of Salvation God requires that certain information be received and believed before He saves someone. This means saving faith requires content. From the divine side, God has done several things to bring about our salvation. From eternity past it was planned by God the Father (Eph 1:4; 2 Tim 1:9; 1 John 4:9-10, 14), executed in time by God the Son (John 3:16; Mark 10:45; Luke 19:10), and applied to those who believe by God the Holy Spirit (John 3:6; 1 Cor 12:13; Gal 3:27; Tit 3:5; 1 Pet 1:3). It was necessary that God the Son come into the world in hypostatic union, as undiminished deity and perfect humanity (John 1:1, 14; Col 2:9; Heb 1:8; 10:5; 1 Pet 2:24), be born of a virgin (Isa 7:14; Luke 1:30-35), live a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), willingly go to the cross (Isa 53:10; John 10:11, 17-18), die a penal substitutionary atoning death on behalf of all humanity (Rom 5:8; 1 Cor 15:3-4; Heb 2:9; 10:10-14; 1 John 2:2), and be buried and resurrected on the third day (Matt 16:21; Rom 6:9; 1 Cor 15:3-4; 12-20). This was done to satisfy God’s righteousness and justice regarding our sin (Rom 3:25; 1 John 2:2), and to display His love for us as lost sinners for whom Christ died (John 3:16; Rom 5:8). This was necessary because we are totally corrupted by sin and helpless to save ourselves (1 Ki 8:46; Eccl 7:20; Isa 59:2; 64:6; Rom 3:10, 23; 5:12; Eph 2:1-2; Jam 1:14-15), and if God had not acted in love (John 3:16; 1 John 4:9-10), we would all be damned forever to the lake of fire (Rev 20:15). God, who is infinitely loving, good, and gracious, offers us salvation freely, as a gift (Rom 3:24; 6:23), by grace (Eph 2:8-9), and conditions it on faith alone in Christ alone (John 14:6; Acts 4:12), and “not as a result of works, so that no one may boast” (Eph 2:9; cf., Rom 11:6). According to Lewis Chafer, “salvation in all its limitless magnitude is secured, so far as human responsibility is concerned, by believing on Christ as Savior. To this one requirement no other obligation may be added without violence to the Scriptures and total disruption of the essential doctrine of salvation by grace alone.”[1] Charles Ryrie adds: "More than 200 times in the New Testament, salvation is said to be conditioned solely on the basis of faith—faith that has as its object the Lord Jesus who died as our substitute for sin (John 3:16; Acts 16:31). Salvation is a free gift; therefore, any statement of the terms must carefully avoid implying that we give God something. He gives it all; we receive that gift through faith (John 1:12)."[2] John Walvoord states: "The terms of salvation are limited to faith in Christ because of the inadequacy and insufficiency of any other approach. Salvation is pictured therefore as a gift (Rom 6:23), as obtained by those “dead through … trespasses and sins” (Eph 2:1). Salvation is therefore not a work of man for God or a work of God assisted by man, but rather a work of divine salvation effective on those who are willing to receive Jesus Christ as Savior."[3] J. Dwight Pentecost states: "The gospel is characterized by its simplicity. When the Apostle Paul declared the terms of salvation to the Philippian jailer, he said “Believe on the Lord Jesus Christ, and thou shalt be saved …” (Acts 16:31). The Apostle Peter, speaking concerning salvation, declared, “… there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12)—none other but the name of Jesus. Sinners, confronted with their need of salvation, frequently stumble over the very simplicity of the salvation which God offers. Since Satan cannot take away anything from the conditions of salvation or the plan of salvation—for God has already reduced it to an irreducible minimum—if Satan is to confound the minds of the sinners he must do so by addition, not subtraction. If conditions were placed by God to salvation, Satan might take away those conditions so that men would not be saved. But since there are no conditions, and salvation is a simple fact to be believed, Satan’s method of deceiving men has been to add to the simplicity of the gospel. That is why some will teach that salvation is by faith and good works; or, salvation is by faith and baptism; or, salvation is by faith plus church membership; or, salvation is by faith plus repentance. These are all attempts to darken the mind of the man who needs to be saved concerning the central issue and the basic plan of redemption."[4] Though faith alone is the only requirement by God, the content of faith has changed throughout the ages, depending on what God revealed at a particular time. What God revealed to Adam and Eve was different than what He revealed to Abraham, and what He revealed to Abraham was different than what He reveals to us. Before addressing the content of saving faith, let’s look at what it means to believe. What it Means to Believe The word ...
    Show More Show Less
    1 hr and 28 mins
  • Soteriology Lesson 44 - Unlimited Atonement
    Apr 28 2024
    Unlimited atonement is the view from Scripture that Jesus died for everyone, and even though His death is sufficient to save everyone, the benefits of the cross are applied only to those who believe in Him as Savior. In contrast to this is the teaching of limited atonement, that Christ died only for those whom God has elected to salvation. Though there are Christians who hold to limited atonement, and have written well on other theological matters, it is the view of this writer that they err on this subject, relying more on human logic than the testimony of Scripture. Arnold Fruchtenbaum states, “Those who hold to limited atonement do not come to their conclusion based upon the exegesis of Scripture because the fact is that there is no passage anywhere in the Bible that says He died only for the elect…The defense for limited atonement is not based upon exegesis; it is based upon logic.”[1] According to David Allen: "Limited atonement is a doctrine in search of a text. No one can point to any text in Scripture that states clearly and unequivocally that Christ died for the sins of a limited number of people to the exclusion of others. Most Calvinists admit this. Alternatively, a dozen clear texts in the New Testament explicitly affirm Christ died for the sins of all people, and another half dozen plus that indirectly suggest it."[2] Jesus’ atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and “who desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and “who gave Himself as a ransom for all” (1 Tim 2:6), and tasted “death for everyone” (Heb 2:9), and “is the Savior of all men, especially of believers” (1 Tim 4:10), “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf., 1 John 4:10), and “the Father has sent the Son to be the Savior of the world” (1 John 4:14). Peter wrote of “false prophets” and “false teachers” who “deny the Master who bought them” (2 Pet 2:1). Because Christ died for everyone, everyone is savable. But though the death of Christ is sufficient to save everyone, only those who believe will benefit from His work on the cross. And when people believe in Jesus, accepting the fact the He died for their sins, was buried, and raised again on the third day, they receive forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), and the eternal life (John 3:16; 10:28). Human volition is the key, as “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but trust in Christ alone to save. Biblically, we should understand that Jesus is the God-Man (Isa 7:14; John 1:1, 14; Heb 1:8), that “in Him all the fullness of Deity dwells in bodily form” (Col 2:9). Furthermore, He was conceived in the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4), was born without the taint of sin and lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), which qualified Him to go to the cross and pay the ransom price for our sins by means of His shed blood (Mark 10:45; 1 Tim 2:6; 1 Pet 1:18-19). When the divinely appointed time came for Him to go to the cross (John 12:23; 13:1), Jesus willingly went and died in our place and paid the penalty for our sins (John 10:18; Rom 5:8). Peter wrote, “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). After Jesus paid for our sins, “He said, ‘It is finished!’ And He bowed His head, and gave up His spirit” (John 19:30). Jesus died, was placed in a grave, and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). Salvation is now available to everyone, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:16). The only sin that keeps a person out of heaven is the sin of unbelief. The apostle John wrote, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). And Jesus pointed out that the world as a whole is convicted by God the Holy Spirit of one sin, the sin of unbelief, “because they do not ...
    Show More Show Less
    1 hr and 28 mins
  • When a Christian Turns to a Sinful Lifestyle
    Apr 27 2024
    As a Christian, it is possible to have correct thinking (orthodoxy) and not live by it. James wrote, “To one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17). There are times when believers know God’s Word, but because of negative volition, do not apply it. Solomon, a true believer, is a good example of this. God called Solomon “My son” (2 Sam 7:14), heard his prayer (2 Ch 1:8-10), made him king over Israel (2 Ch 1:11), granted him “wisdom and knowledge” (2 Ch 1:12), used him to write three books of the Bible (Proverbs, Ecclesiastes, and Song of Solomon), directed him to build the temple in Jerusalem over a period of seven years (1 Ki 6:38), made him ruler of Israel for forty years (1 Ki 11:42), and we are told that “Solomon loved the LORD and walked in the statutes of his father David” (1 Ki 3:3a). These are all signs of a true believer. However, according to Scripture, Solomon disobeyed God’s command for the king of Israel, which stated, “He shall not multiply wives for himself” (Deut 17:17a). Despite this directive, Solomon practiced polygamy, having “seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away” (1 Ki 11:3).[1] Solomon’s disobedience was not a singular event but extended over many years, persisting until the end of his days. By the conclusion of his life, Solomon had forsaken his wisdom, as “his wives turned his heart away after other gods” (1 Kings 11:4a). Because Solomon consented to their corrupting pagan influence, he was “not wholly devoted to the LORD his God” (1 Ki 11:4b). Because he had negative volition, “Solomon did what was evil in the sight of the LORD” (1 Ki 11:6). Idolatry is evil business. It is the sin of substitution in which people devote themselves to worship something or someone in the place of God. It is foremost a sin of a covetous heart that leads people to desire more than what God provides, and to trust something or someone lesser than God to satisfy their wants and needs. Solomon’s evil practices demonstrate that a true believer—who cannot forfeit his salvation—can completely turn away from the Lord and commit himself to a life of sin. After Solomon turned away from the Lord and worshipped idols, Scripture reveals God severely disciplined him for his sin (1 Ki 11:11-43). As Christians, we should not be like our brother Solomon, who corrupted his ways and pursued idolatry, knowing that God will discipline us severely if we commit egregious sin (Heb 12:6). Biblically speaking, it is possible for believers to commit any sin an unbeliever can commit. For example, Aaron led the Israelites to worship an idol (Ex 32:1-6). Gideon made an ephod which became an object of worship in Israel (Judg 8:27). Samson slept with prostitutes (Jud 16:1-4). David had an affair with Bathsheba and had Uriah, her husband, murdered (2 Sam 11:1-21). Peter tried to prevent Jesus from going to the cross (Matt 16:21-23), and later denied the Lord three times (Matt 26:34-35; 69-75). Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor 5:1-2), disputing in public courts (1 Cor 6:1-8), behaved selfishly (1 Cor 11:17-20), got drunk in church (1 Cor 11:21), and misused their spiritual gifts (1 Cor 14:1-40). The church at Ephesus is said to have left its first love, Christ (Rev 2:1-7). The church at Pergamum tolerated false teaching and engaged in immorality (Rev 2:12-17). The church at Thyatira was led by a wicked woman named Jezebel who enticed them into sexual immorality (Rev 2:18-29). The church at Sardis was rebuked for lacking good works (Rev 3:1-6). The church at Laodicea was rebuked for being lukewarm and spiritually impoverished (Rev 3:14-22). The apostle John twice bowed down and worshipped an angel (Rev 19:10; 22:8-9). Beyond these particular instances of sin, Christians are instructed, “do not let sin reign in your mortal body so that you obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness” (Rom 6:12-13a), “flee sexual immorality” (1 Cor 6:18), “he who steals must steal no longer” (Eph 4:28), “let no unwholesome word proceed from your mouth” (Eph 4:29), “do not grieve the Holy Spirit of God” (Eph 4:30), “Do not quench the Spirit” (1 Th 5:19), put aside “anger, wrath, malice, slander, and abusive speech from your mouth” (Col 3:8), “abstain from fleshly lusts which wage war against the soul” (1 Pet 2:11), “make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler” (1 Pet 4:15), “do not love the world nor the things in the world” (1 John 2:15), and “little children, guard yourselves from idols” (1 John 5:21). These commands would be pointless if it were not possible for Christians to commit all these sins. It is never the will of God that we sin (1 ...
    Show More Show Less
    1 hr and 18 mins
  • Soteriology Lesson 43 - Total Depravity
    Apr 21 2024
    Total depravity is the biblical doctrine that sin permeates all aspects of our being—mind, will, and sensibilities, and renders us helpless to save ourselves. It does not mean we are as bad as we can be, for there are many moral unbelievers in the world. Being contaminated by sin means whatever morality we produce can never measure up to the perfect righteousness God expects. Is there any person who can say, “I have cleansed my heart, I am pure from my sin?” (Prov 20:9). The answer is an emphatic No! The human heart is corrupt, for “the heart is more deceitful than all else and is desperately sick” (Jer 17:9). And “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “There is none righteous; not even one. There is none who understands; there is none who seeks for God. All have turned aside; together they have become useless. There is none who does good, there is not even one” (Rom 3:10-12; cf. Rom 8:8). Some might argue that we can perform good works and help to save ourselves. This is wrong. Scripture states, “your iniquities have made a separation between you and your God” (Isa 59:2), “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6). Salvation does not come by human works; rather, we are “justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5), and we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9), and God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). By human standards, even the worst person can do some good. But human estimation is lower than God’s estimation and it is God’s standards that define what is truly good. According to Charles Ryrie, “Total depravity must always be measured against God’s holiness. Relative goodness exists in people. They can do good works, which are appreciated by others. But nothing that anyone can do will gain salvational merit or favor in the sight of a holy God.”[1] Calvinist View of Total Depravity For Calvinists, total depravity means total inability. They regard people as totally unable to respond to the things of God; like a physical corpse. Notable scholars such as B. B. Warfield, R. C. Sproul, John Piper, Wayne Grudem, John Frame, John MacArthur, and J. I. Packer hold this view. B. B. Warfield wrote, “nothing is more fundamental in the doctrine of the Reformers than the complete inability of man and his absolute need of divine grace.”[2] John Frame states, “We can never come to God out of our own resources. We are helpless to do anything to save ourselves. This condition is sometimes called total inability” (italics his).[3] J. I. Packer states, “Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom 8:7–8).”[4] That is, lost sinners cannot respond to God at all, as they are spiritually unable (dead) to respond apart from God’s granting life and the ability to believe. This leads Calvinists to conclude two things. First, God sovereignly acts by Himself to regenerate the spiritually dead and make them spiritually alive. Second, God gives the newly regenerate a special kind of faith whereby they can and will trust in Christ as Savior. According to Wayne Grudem, regeneration is “the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith.”[5] According to John MacArthur, “Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. Faith is nothing that we do in our own power or by our own resources...Paul intends to emphasize that even faith is not from us apart from God’s giving it.”[6] The result of these divine actions in God’s elect means they will produce good works ...
    Show More Show Less
    1 hr and 11 mins
  • Soteriology Lesson42 - The Meaning of Sin
    Apr 7 2024
    Our salvation is necessary because of the problem of sin. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartanō (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] In Judges 20:16 the Hebrew word is used of skilled soldiers who do not miss their target, and in Proverbs 19:2 of a man who hurries and misses his way.[3] Sin is when we transgress God’s law and depart from His intended path.[4] The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is a failure to conform to the holy character of God, a deviation from His righteous will. Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God’s character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.[5] Merrill F. Unger states: "The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God’s moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen 39:9; Psa 51:4)."[6] Robert B. Thieme Jr. states: "Man’s sin is disobedience to, or falling away from, God’s perfect standard and expressed will. Regardless of the sinner’s action or intent, all sin is ultimately directed against God (Gen 39:9; Psa 51:4). The temptation for sin comes from the sin nature, but only when volition consents is the sin committed. Knowingly or unknowingly, man transgresses divine standards because he wills to do so."[7] The First Sin God is sovereign and permits sin, but is never the author of it. Sin is the expression of a creaturely will that is set against God. The first sin occurred in heaven, by Lucifer, an angel of the class of cherubim. Scripture reveals that Lucifer “had the seal of perfection, and was full of wisdom and perfect in beauty” (Ezek 28:12). Lucifer personally served in the presence of God (Ezek 28:13-14), until he sinned. God said of him, “You were blameless in your ways from the day you were created until unrighteousness was found in you” (Ezek 28:15). Being the first creature to fall away from God, his sin was purely volitional and self-actuated, as there was no temptation or sin apart from the first sin he committed. And the first sin he committed was a mental attitude sin, as God says of him, “You were internally filled with violence, and you sinned” (Ezek 28:16). Satan’s violence was connected with his pride, as the Lord states, “Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor” (Ezek 28:17). Satan is brilliant in mind and appearance, but his pride is his weakness, as it corrupts his ability to reason. And Satan, having an inflated sense of himself, thought he could be God, and sought to usurp the Lord’s place over the creation (Isa 14:12-14). Satan also convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7). Satan operates from a base of power, which takes priority over all else. And he will employ reason to the degree that it accommodates his power; however, if his power is threatened, he will abandon reason and resort to lies, manipulation, and brute force if needed. The Fall of Humanity Satan’s kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). The first human sin occurred in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die. When Satan came into the Garden of Eden, he engaged Eve through discussion, posing a question, “Indeed, has God said, ‘You shall not eat from any tree of the garden?’” (Gen 3:1), and after hearing Eve’s reply (Gen 3:2-3), Satan responded, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). Of course, this was a bold lie, and Eve, rather than trust the Lord, trusted Satan, and “she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Gen 3:6). Adam and Eve experienced spiritual death at the moment they ...
    Show More Show Less
    1 hr and 2 mins
  • Soteriology Lesson 41 - Biblical Meaning of Repentance
    Mar 31 2024
    In the OT, the word repent translates the Hebrew verb nacham (נָחַם) which commonly means “to comfort…to find consolation, regret…to be sorry, come to regret something…to console oneself.”[1] This speaks of one’s mental attitude, and was used of people (Gen 24:67; 27:42) and God (Gen 6:6; Deut 32:36). However, nacham also means to “change one’s mind,”[2] and was used of the Lord who changed His mind about some action He was going to take. For example, Moses wrote, “So the LORD changed His mind [nacham] about the harm which He said He would do to His people” (Ex 32:14). In this way, nacham corresponds to the Greek word metanoeō (μετανοέω), which means to “change one’s mind.”[3] The word repent also translates the Hebrew verb shub (שׁוּב), which means to “turn; return, go back…revert; turn back.”[4] The word is used of an Israelite who restores a lost oxen or sheep to a fellow countryman (Deut 22:1-2), or returns a cloak to a poor man (Deut 24:12-13). The word is also used of God’s people responding positively to His discipline and returning to Him in obedience (Deut 30:2-3, 9-10). Sometimes shub and nacham are used together, such as when God told Jeremiah, “if that nation against which I have spoken turns [shub] from its evil, I will relent [nacham] concerning the calamity I planned to bring on it” (Jer 18:8). Jonah recorded something similar concerning the Ninevites, saying, “When God saw their deeds, that they turned [shub] from their wicked way, then God relented [nacham] concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jonah 3:10). In these passages, repentance is national and refers to a collective change of mind by the leadership and citizenry that leads to a cooperative change in behavior, a turning from evil that spares them God’s wrath. The salvation given to the Ninevites (i.e., Assyrians) was national and temporary. The Assyrians eventually returned to their evil practices and destroyed Israel nearly 37 years later in 722 B.C. This shows that the repentance of one generation is merely the repentance of one generation, and that believing and humble parents does not guarantee believing and humble children. Eventually, God would destroy the Assyrians in 612 B.C. Repentance for the Unsaved For the unsaved who are destined for the lake of fire, repentance is necessary concerning salvation if one understands it to mean having a change of mind that salvation is obtained solely in Christ. Unbelievers cannot stop sinning, which means they cannot save themselves, and their good works have no saving merit (Isa 64:6; Gal 2:16; Eph 2:8-9; Tit 3:5). The lost need to understand that salvation is 100% in Christ alone. Peter said, “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). And when the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), the simple reply was given, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The gospel is simple. It means believing in the One who died for our sins, was buried, and raised again on the third day, as Scripture teaches (1 Cor 15:3-4). And salvation is by grace alone, through faith alone, in Christ alone (John 3:16), and not by any human effort (Eph 2:8-9; Tit 3:5), for “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). For Christians, turning from a life of sin and producing good works should follow salvation (Eph 2:10; Gal 6:10), but they are never a condition of it. Arnold Fruchtenbaum states, “When the term ‘repentance’ is used as a synonym for faith…it is a condition for salvation. For example, one has to change one’s mind about who the Messiah is in order to be saved. So if repentance is meant as a synonym for belief, then yes, repentance is necessary for salvation.”[5] Robert B. Thieme Jr., states, “Salvation repentance occurs when the unbeliever hears the Gospel, understands it, and makes a decision to accept Christ’s saving work (Luke 13:3, 5; Acts 17:30; 2 Pet 3:9). Believing in the Gospel message and repenting inherently operate together (Acts 20:21; Mark 1:14–15).”[6] According to Charles Ryrie: "Is repentance a condition for receiving eternal life? Yes, if it is repentance or changing one’s mind about Jesus Christ. No, if it means to be sorry for sin or even to resolve to turn from sin, for these things will not save. Is repentance of sin a precondition to faith? No, though a sense of sin and the desire to turn from it may be used by the Spirit to direct someone to the Savior and His salvation. Repentance may prepare the way for faith, but it is faith that saves, not repentance (unless repentance is understood as a synonym for faith or changing one’s mind about ...
    Show More Show Less
    1 hr and 20 mins
  • Soteriology Lesson 40 - Reconciliation with God & Redemption of Christ
    Mar 24 2024
    Reconciliation Atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. The death of Christ has forever satisfied God’s righteous demands for our sin and it is on this basis that He can accept sinners before His throne of grace. Paul wrote, “For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation” (Rom 5:10-11). And, “Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation” (2 Cor 5:18-19). In both of these passages on reconciliation, Paul employs the Greek verb katallassō (καταλλάσσω), and the noun katallage (καταλλαγή) which, according to Louw-Nida, means “to reconcile, to make things right with one another, reconciliation.”[1] But this reconciliation does not bring Him down to us, as though God is reconciled to the world. Rather, it means God has changed us, so that we are reconciled to Him, and this through the death of His Son, Jesus, Who bore our sin on the cross (Rom 5:8; 1 Cor 15:3-4) and gives us His righteousness as a gift at the moment we trust in Christ as our Savior (Rom 5:17; 2 Cor 5:21; Phil 3:9). According to G.W. Bromiley: "God is neither reconciled to the world, nor does He reconcile Himself to it. He reconciles the world to Himself (2 Cor 5:19). He loves us even while we are sinners, offering His Son so that we might be forgiven and saved from His wrath (Rom 5:8-10). But God Himself does not change. While He remains implacably opposed to sin, nevertheless, He does not abandon His love for sinners. Instead, He acts to bring about their reconciliation according to an eternal purpose."[2] Paul Enns adds: "God is the one who initiated this change or reconciliation; He moved to reconcile sinful man to Himself (2 Cor 5:18, 19). On the other hand, man is the object of reconciliation. It was man who had moved out of fellowship with God; therefore, man needed to be restored. This reconciliation has been provided for the whole world, but it is effective only when it is received by personal faith."[3] Because Jesus’ death satisfies God’s righteousness demands for sin, sinners can approach God who welcomes them in love. God has cleared the way for sinners to come to Him for a new relationship, and this is based completely on the substitutionary work of Christ. God has done everything to reconcile us to Himself. The sin debt that we owed to God has been paid in full by the blood of Christ. Paul Enns states: "The emphasis of reconciliation is that of making peace with God. Man who was estranged from God is brought into communion with God. Sin had created a barrier between man and God and rendered man hostile toward God (Isa 59:1-2; Col 1:21, 22; Jam 4:4). Through Christ that enmity and the wrath of God was removed (Rom 5:10). Reconciliation may thus be defined as “God removing the barrier of sin, producing peace and enabling man to be saved.”[4] There are two aspects of God’s reconciliation. The first is objective and is referred to as provisional reconciliation in which God, through the work of Jesus on the cross, makes humanity savable by means of His judgment of sin in Christ. This means God has removed the barrier that alienated us from Him. The second is subjective and is referred to as experimental reconciliation in which lost sinners are brought into a relationship with God when they believe in Christ as their Savior. They are, at that moment, reconciled to God. According to Robert Lightner, “Because of sin in Adam the entire human race is out of balance, at odds with God. Christ reconciled the world to himself, but each individual must appropriate that work before it benefits him (2 Cor 5:18).”[5] Merrill F. Unger states: "By the death of Christ the world is changed in its relationship to God. Man is reconciled to God, but God is not said to be reconciled to man. By this change lost humanity is rendered savable. As a result of the changed position of the world through the death of Christ the divine attitude toward the human family can no longer be the same. God is enabled to deal with lost souls in the light of what Christ has accomplished…When an individual sees and trusts in the value of Christ’s atoning death, he becomes reconciled to God, hostility is removed, friendship and fellowship eventuate."[6] For those of us who have trusted Christ as our Savior, we have the privilege of sharing the gospel of grace with others, that they too might trust in Jesus as their Savior ...
    Show More Show Less
    1 hr and 15 mins
  • Soteriology Lesson 39 - Penal Substitution & Propitiation for Sins
    Mar 17 2024
    Penal Substitution Penal substitution is the idea that Jesus bore the penalty for our sins on the cross. He was judged in our place and bore the wrath of God that rightfully belongs to us. The record of Scripture is that “He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed” (Isa 53:5), and “the LORD has caused the iniquity of us all To fall on Him” (Isa 53:6), for “by His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities” (Isa 53:11), and “the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering” (Isa 53:10a). Jesus is presented in the NT as “the Lamb of God who takes away the sin of the world!” (John 1:29). We’re also told that God “made Him who knew no sin to be sin on our behalf” (2 Cor 5:21), and that “Christ redeemed us from the curse of the Law, having become a curse for us” (Gal 3:13), and that “He Himself bore our sins in His body on the cross” (1 Pet 2:24). In this way, the sins of all humanity were imputed to Christ while He was on the cross, suffering as our substitute. And we must always remember that the sacrifice of Christ was purely voluntary, as He said, “I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11), and “No one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). And Jesus has “been offered once to bear the sins of many” (Heb 9:28), and “Christ also died for sins once for all, the just for the unjust” (1 Pet 3:18). Louis Berkhof states, “The Bible certainly teaches that the sufferings and death of Christ were vicarious, and vicarious in the strict sense of the word that He took the place of sinners, and that their guilt was imputed, and their punishment transferred, to Him.”[1] And Charles Ryrie adds, “Only the substitutionary death of Christ can provide that which God’s justice demands and thereby become the basis for the gift of eternal life to those who believe.”[2] And according to Lewis Chafer, “The doctrine of satisfaction embodies the conception of Christ’s death, that it was a penal substitution which had the objective purpose of providing a just and righteous ground for God to remit the sins of those for whom Christ died.”[3] John Walvoord agrees, saying: "This point of view, variously described as vicarious or penal, holds that the atonement is objectively directed toward God and the satisfaction of His holy character and demands upon the sinner. It is vicarious in the sense that Christ is the Substitute who bears the punishment rightly due sinners, their guilt being imputed to Him in such a way that He representatively bore their punishment. This is in keeping with the general idea of sacrifices in the Old Testament and is explicitly taught in the New Testament (see John 1:29; 2 Cor 5:21; Gal 3:13; Heb 9:28; 1 Pet 2:24)."[4] Robert B. Thieme, Jr. states: "The punishment incurred by Adam when he sinned—spiritual death—is passed down to the entire human race. Everyone is born under this penalty of sin, hopelessly in debt to God. The debt has been paid by the perfect humanity of Christ, whose substitutionary spiritual death on the cross “canceled out the certificate of debt” (Col 2:14). Man now stands free to accept Jesus Christ and receive the gift of an eternal relationship with God."[5] What’s unique about Jesus is that He is both our High Priest as well as the sacrifice for our sins. In the OT, priests would offer animals to die as the sacrifice, but Jesus offered “Himself as a guilt offering” (Isa 53:10) in order to take away sins. The writer to the Hebrews states, “Christ appeared as a high priest” (Heb 9:11), and this in order “to put away sin by the sacrifice of Himself” (Heb 9:26), and this was a once-for-all sacrifice, as He “offered one sacrifice for sins for all time” (Heb 10:12). Sin is the breaking of God’s law, for “Everyone who commits sin also breaks the law; sin is the breaking of law” (1 John 3:4 CSB). The penalty for breaking God’s law is death, for “the wages of sin is death” (Rom 6:23). Jesus took our sins upon Himself and “bore our sins in His body on the cross” (1 Pet 2:24), and He “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And He died for the sins of everyone, for “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2). Though Christ died for everyone, the benefits of the cross are applied only to those who believe, and “everyone who believes in Him receives forgiveness of sins” (Acts 10:43; Eph 1:7). Additionally, we receive “the gift of righteousness” (Rom 5:17), and “eternal life” (John 10:28). At...
    Show More Show Less
    1 hr and 4 mins