1. Calling.

Calling in general may be defined as that gracious act of God whereby He invites sinners to accept the salvation that is offered in Christ Jesus.

It may be either external or internal.

a. External calling. The Bible speaks of this or refers to it in several passages,

Matt. 28:19; "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: (Matthew 28:19)"

22:14; "For many are called, but few chosen. (Matthew 22:14)"

Luke 14:16-24; Acts 13:46; "And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. (Acts 13:46)"

II Thess. 1:8; "rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: (2 Thessalonians 1:8)"

I John 5:10. "He that believeth on the Son of God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning his Son. (1 John 5:10)"

It consists in the presentation and offering of salvation in Christ to sinners, together with an earnest exhortation to accept Christ by faith in order to obtain the forgiveness of sins and eternal life. From the definition it already appears that it contains three elements, namely, (1) A presentation of the gospel facts and ideas; (2) an invitation to repent and believe in Jesus Christ, and (3) a promise of forgiveness and salvation. The promise is always conditional; its fulfillment can be expected only in the way of true faith and repentance. The external call is universal in the sense that it comes to all men to whom the gospel is preached. It is not limited to any age or nation or class of men, and comes to the reprobate as well as to the elect,

Isa. 45:22; "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else. (Isaiah 45:22)"

55:1; "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. (Isaiah 55:1)"

Ezek. 3:19; "Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. (Ezekiel 3:19)"

Joel 2:32; "And it shall come to pass, that whosoever shall call on the name of Jehovah shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as Jehovah hath said, and among the remnant those whom Jehovah doth call. (Joel 2:32)"

Matt. 22:2-8, 14; Rev. 22:17. "And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely. (Revelation 22:17)"

Naturally this call, as coming from God, is seriously meant. He calls sinners in good faith, earnestly desires that they accept the invitation, and in all sincerity promises eternal life to those who repent and believe.

Num. 23:19; "God is not a man, that he should lie, Neither the son of man, that he should repent: Hath he said, and will he not do it? Or hath he spoken, and will he not make it good? (Numbers 23:19)"

Ps. 81:13-16; Prov. 1:24; "Because I have called, and ye have refused; I have stretched out my hand, and no man hath regarded; (Proverbs 1:24)"

Isa. 1:18-20; "18 Come now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 but if ye refuse and rebel, ye shall be devoured with the sword; for the mouth of Jehovah hath spoken it. (Isaiah 1:18-20)"

Ezek. 18:23, 32; "Have I any pleasure in the death of the wicked? saith the Lord Jehovah; and not rather that he should return from his way, and live?...For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live. (Ezekiel 18:18, 32)"

33:11; "Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? (Ezekiel 33:11)"

Matt. 23:37; "O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (Matthew 23:37)"

II Tim. 2:13. "if we are faithless, he abideth faithful; for he cannot deny himself. (2 Timothy 2:13)"

In the external call God maintains His claim on the sinner. If man does not accept the call, he slights the claim of God and thus increases his guilt. It is also the appointed means by which God gathers the elect out of all the nations of the world, Rom. 10:14-17, and should be regarded as a blessing for sinners, though they may turn it into a curse,

Isa. 1:18-20; Ezek. 3:18, 19; "18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. 19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. (Ezekiel 3:18-19)"

Amos 8:11; "Behold, the days come, saith the Lord Jehovah, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. (Amos 8:11)"

Matt. 11:20-24; "20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you. 23 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day. 24 But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. (Matthew 11:20-24)"

23:37. "O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (Matthew 23:37)"

Finally, it also serves to justify God in the condemnation of sinners. If they despise the offer of salvation, their guilt stands out in the clearest light,

John 5:39, 40; "39 Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me; 40 and ye will not come to me, that ye may have life. (John 5:39-40)"

Rom. 3:5, 6, 19. "5 But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.) 6 God forbid: for then how shall God judge the world? 19 Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: (Romans 3:5-6, 19)"

b. Internal calling. While we distinguish two aspects of the calling of God, this calling is really one. The internal call is really the external call made effective by the operation of the Holy Spirit. It always comes to the sinner through the Word of God, savingly applied by the operation of the Holy Spirit,

I Cor. 1:23, 24. "23 but we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness; 24 but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. (1 Corinthians 1:23-24)"

In distinction from the external call, it is a powerful calling that is effectual unto salvation,

Acts 13:48; "And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed. (Acts 13:48)"

I Cor. 1:23, 24. Moreover, it is a calling without repentance, one that is not subject to change, and is never withdrawn, Rom. 11:29. "For the gifts and the calling of God are not repented of. (Romans 11:29)"

The person called will surely be saved. The Spirit operates through the preaching of the Word by making its persuasions effective, so that man listens to the voice of His God. It addresses itself to the understanding enlightened by the Holy Spirit, so that man is conscious of it. And it is always directed to a certain end. It is a calling to the fellowship of Jesus Christ,

I Cor. 1:9, "God is faithful, through whom ye were called into the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9)"

to inherit blessing,

I Pet. 3:9, "not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. (1 Peter 3:9)"

to liberty,

Gal. 5:13, "For ye, brethren, were called for freedom; only [use] not your freedom for an occasion to the flesh, but through love be servants one to another. (Galatians 5:13)"

to peace,

I Cor. 7:15; "Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such [cases]: but God hath called us in peace. (1 Corinthians 7:15)"

to holiness,

I Thess. 4:7; "For God called us not for uncleanness, but in sanctification. (1 Thessalonians 4:7)"

to one hope,

Eph. 4:4, "[There is] one body, and one Spirit, even as also ye were called in one hope of your calling; (Ephesians 4:4)"

to eternal life,

I Tim. 6:12, "Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses. (1 Timothy 6:12)"

and to God's kingdom and glory,

I Thess. 2:12. "to the end that ye should walk worthily of God, who calleth you into his own kingdom and glory. (1 Thessalonians 2:12)"

2. Regeneration.

Divine calling and regeneration stand in the closest possible relation to each other. With respect to regeneration several points deserve consideration:

a. Its nature. The word 'regeneration' is not always used in the same sense. Our Confession uses it in a broad sense, as including even conversion. At present it has a more restricted meaning. In the most restricted sense it denotes that act of God by which the principle of the new life is implanted in man, and the governing disposition of the soul is made holy. In a slightly more comprehensive sense it designates, in addition to the preceding, the new birth or the first manifestation of the new life. It is a fundamental change in the principle of life and the governing disposition of the soul, and therefore affects the whole man,

I Cor. 2:14; "Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged. (1 Corinthians 2:14)"

II Cor. 4:6; "Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)"

Phil. 2:13; "for it is God who worketh in you both to will and to work, for his good pleasure. (Philippians 2:13)"

I Pet. 1:8. "whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory: (1 Peter 1:8)"

It is completed in a moment of time, and is not a gradual process like sanctification. Through it we pass from death into life,

I John 3:14. "We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. (1 John 3:14)"

It is a secret and inscrutable work of God that is never directly perceived by man, but can be known only by its effects.

b. Its author. God is the author of regeneration. Scripture represents it as the work of the Holy Spirit,

John 1:13; "who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:13)"

Acts 16:14; "And a certain woman named Lydia, a seller of purple of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul. (Acts 16:14)"

John 3:5, 8. "5 Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God! ...8 The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:5,8)"

Over against the Arminians we maintain that it is exclusively the work of the Spirit of God, and not in part the work of man. There is no co-operation of God and man in the work of regeneration, as there is in the work of conversion. Moreover, it should be said that regeneration in the most restricted sense of the word, that is, as the implanting of the new life, is a direct and immediate work of the Holy Spirit. It is a creative work in which for that very reason the word of the gospel cannot very well be used as an instrument. It may be said that

Jas. 1:18 "Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18)"

and

I Pet. 1:23 "having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth. (1 Peter 1:23)"

prove that the word of preaching is used as an instrument in regeneration, but these passages refer to regeneration in a broader sense, as including the new birth. In that more inclusive sense regeneration is undoubtedly wrought through the instrumentality of the Word.

c. Its necessity and place in the order of salvation. Scripture leaves no doubt as to the absolute necessity of regeneration, but asserts this in the clearest terms,

John 3:3, 5, 7; "3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. ...5 Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God! ...7 Marvel not that I said unto thee, Ye must be born anew. (John 3:3,5,7)"

I Cor. 2:14; "Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged. (1 Corinthians 2:14)"

Gal. 6:15. "For neither is circumcision anything, nor uncircumcision, but a new creature. (Galatians 6:15)"

This follows from the fact that we are by nature dead in trespasses and sin, and must be endowed with new spiritual life, in order to enjoy the divine favor and communion with God. The question is often raised which of the two is first, calling or regeneration. In answer to this it may be said that in the case of adults external calling usually precedes or coincides with regeneration in the restricted sense. Regeneration, as the implanting of the new life, precedes internal calling, and internal calling precedes regeneration in the broader sense, or the new birth. We find the greater part of this order indicated in the record of the conversion of Lydia,

Acts 16:14, "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us (external call): whose heart the Lord opened (regeneration in the restricted sense) to give heed to the things which were spoken by Paul (internal call)."

To memorize. Passages proving:

a External calling:

Mark 16:15, 16. "And He said unto them, Go ye into all the world, and preach the gospel to the whole creation ("every creature," Auth. Ver.). He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned."

Matt. 22:14. "For many are called, but few are chosen."

Acts 13:46. "And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles."

b. Calling of the reprobate:

Prov. 1:24-26. "Because I have called, and ye have refused; I have stretched out my hand, and no man hath regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh in the day of your calamity; I will mock when your fear cometh."

I Pet. 3:19, 20a. "In which also He (Christ) went and preached unto the spirits in prison, that aforetime were disobedient, when the longsuffering of God waited in the days of Noah."

Confer also the parables in Matt. 22:1-8, 14; Luke 14:16-24.

c. Seriousness of this calling:

Prov. 1:24-26, cf. above under b.

Ezek. 18:23, 32. "Have I any pleasure in the death of the wicked? said the Lord Jehovah; and not rather that he should return from his way and, live?... For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live." Cf. also 33:11.

Matt. 23:37. "O Jerusalem, Jerusalem, .that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."

d. The necessity of regeneration:

Jer. 13:23, "Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accustomed to do evil."

John 3:3, 7. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.... Marvel not that I said unto thee, Ye must be born again."

e. Regeneration and the Word.

Jas. 1:18. "Of His own will He brought us forth by the word of truth, that we should be a kind of first fruits of His creatures."

I Pet. 1:23. "Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth."

For Further Study:

a. Is calling a work of one Person of the Trinity or of all three?

I Cor. 1:9; "God is faithful, through whom ye were called into the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9)"

I Thess. 2:12; "to the end that ye should walk worthily of God, who calleth you into his own kingdom and glory. (1 Thessalonians 2:12)"

Matt. 11:28; "Come unto me, all ye that labor and are heavy laden, and I will give you rest. (Matthew 11:28)"

Luke 5:32; "I am not come to call the righteous but sinners to repentance. (Luke 5:32)"

Matt. 10:20; "For it is not ye that speak, but the Spirit of your Father that speaketh in you. (Matthew 10:20)"

Acts 5:31, 32. "31 Him did God exalt with his right hand [to be] a Prince and a Saviour, to give repentance to Israel, and remission of sins. 32 And we are witnesses of these things; and [so is] the Holy Spirit, whom God hath given to them that obey him. (Acts 5:31-32)"

b. Is the word 'regeneration' used in the Bible?

Tit. 3:5. "not by works [done] in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, (Titus 3:5)"

What other terms does it use to express this idea?

John 3:3, 5, 7, 8; "3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. ...5 Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God! ...7 Marvel not that I said unto thee, Ye must be born anew. 8 The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:3,5,7-8)"

II Cor. 5:17; "Wherefore if any man is in Christ, [he is] a new creature: the old things are passed away; behold, they are become new. (2 Corinthians 5:17)"

Eph. 2:5; "even when we were dead through our trespasses, made us alive together with Christ (by grace have ye been saved), (Ephesians 2:5)"

Col. 2:13; "And you, being dead through your trespasses and the uncircumcision of your flesh, you, [I say], did he make alive together with him, having forgiven us all our trespasses; (Colossians 2:13)"

Jas. 1:18; "Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18)"

I Pet. 1:23. "having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth. (1 Peter 1:23)"

c. Does

Tit. 3:5 "not by works [done] in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, (Titus 3:5)"

prove that we are regenerated by baptism? If not, how would you explain it?

Questions for Review

1. What do we mean by calling?

2. How do external and internal calling differ?

3. What elements are included in external calling?

4. In what sense is it universals?

5. What purpose does it serve?

6. How is the internal related to the external calling?

7. Are we conscious of it?

8. To what end is it directed?

9. What different meanings has the word 'regeneration'?

10. What is it in the most restricted sense?

11. What is the nature of the change wrought in regeneration?

12. Is regeneration a work of God alone or of God and man?

13. Is the Word used as an instrument in regeneration?

14. Is regeneration absolutely necessary? Proof.

15. What is the order of calling and regeneration?

When the change wrought in regeneration begins to manifest itself in the conscious life, we speak of conversion.

1. Conversion in General.

The Bible does not always speak of conversion in the same sense. The conversion we have in mind here may be defined as that act of God whereby He causes the regenerated, in their conscious life, to turn to Him in faith and repentance. From this definition it already appears that God is the author of conversion. This is clearly taught in Scripture,

Acts 11:18; "And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life. (Acts 11:18)"

II Tim. 2:25. "in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth, (2 Timothy 2:25)"

The new life of regeneration does not of itself issue in a conscious change of life, but only through a special operation of the Holy Spirit,

John 6:44; "No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day. (John 6:44)"

Phil. 2:13. "for it is God who worketh in you both to will and to work, for his good pleasure. (Philippians 2:13)"

But while in regeneration God only works and man is passive, in conversion man is called upon to co-operate,

Isa. 55:7; "let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon. (Isaiah 55:7)"

Jer. 18:11; "Now therefore, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith Jehovah: Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and amend your ways and your doings. (Jeremiah 18:11)"

Acts 2:38; "And Peter [said] unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. (Acts 2:38)"

17:30. "The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: (Acts 17:30)"

But even so man can only work with the power which God imparts to him. Like regeneration conversion too consists in a momentary change, and is not a process like sanctification; but in distinction from regeneration it is a change in the conscious rather than in the unconscious life of man. While conversion is necessary in the case of all adults,

Ezek. 33:11; "Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? (Ezekiel 33:11)"

Matt. 18:3, "and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. (Matthew 18:3)"

it need not appear in the life of each one of them as a sharply marked crisis. The Bible mentions instances of conversion, such as Naaman,

II Kings 5:15; "And he returned to the man of God, he and all his company, and came, and stood before him; and he said, Behold now, I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a present of thy servant. (2 Kings 5:15)"

Manasseh,

II Chron. 33:12, 13; "12 And when he was in distress, he besought Jehovah his God, and humbled himself greatly before the God of his fathers. 13 And he prayed unto him; and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Jehovah he was God. (2 Chronicles 33:12-13)"

Zacchaeus,

Luke 19:8, 9; "8 And Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold. 9 And Jesus said unto him, To-day is salvation come to this house, forasmuch as he also is a son of Abraham. (Luke 19)"

the eunuch,

Acts 8:30 ff.; Cornelius, Acts 10:44 ff.; Paul, Acts 9:5 ff.; Lydia, Acts 16:14, and so on. "And a certain woman named Lydia, a seller of purple of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul. (Acts 16:14)"

Besides this it also speaks of a NATIONAL CONVERSION, as in Jonah 3:10, a temporary conversion, which includes no change of heart,

Matt. 13:20, 21; "20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. (Matthew 13:20-21)"

I Tim. 1:19. 20; "19 holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith: 20 of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme. (1 Timothy 1:19-20)"

II Tim. 4:10; "for Demas forsook me, having loved this present world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia. (2 Timothy 4:10)"

Heb. 6:4-6, "4 For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 5 and tasted the good word of God, and the powers of the age to come, 6 and [then] fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4-6)"

and a repeated conversion,

Luke 22:32; "but I made supplication for thee, that thy faith fail not; and do thou, when once thou hast turned again, establish thy brethren. (Luke 22:32)"

Rev. 2:5, 16, 21, 22; "5 Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent. ...16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth. ...21 And I gave her time that she should repent; and she willeth not to repent of her fornication. 22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works. (Revelation 2:5,16,21,22)"

3:3, 19. "Remember therefore how thou hast received and didst hear; and keep [it], and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee. ...As many as I love, I reprove and chasten: be zealous therefore, and repent. (Revelation 3:3,19)"

This is not a repetition of conversion in the strict sense of the word, which does not admit of repetition, but a revived activity of the new life after it has suffered eclipse. Conversion comprises two elements, the one negative and the other positive, namely repentance and faith, which call for separate discussion.

2. Repentance, the Negative Element of Conversion.

Repentance looks to the past, and may be defined as that change wrought in the conscious life of the sinner by which he turns away from sin. It includes three elements, namely, (a) an intellectual element, in which the past life is viewed as a life of sin, involving personal guilt, defilement, and helplessness; (b) an emotional element, a sense of sorrow for sin as committed against a holy and just God; and (c) an element of the will, consisting in a change of purpose, an inward turning from sin and a disposition to seek pardon and cleansing.

Rom. 3:20; "because by the works of the law shall no flesh be justified in his sight; for through the law [cometh] the knowledge of sin. (Romans 3:20)"

II Cor. 7:9, 10; "9 I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing. 10 For godly sorrow worketh repentance unto salvation, [a repentance] which bringeth no regret: but the sorrow of the world worketh death. (2 Corinthians 7:9-10)"

Rom. 2:4. "Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance? (Romans 2:4)"

It is wrought in man primarily by the law of God. Roman Catholics have an external conception of repentance. According to them it comprises a sorrow, not for inborn sin, but for personal transgressions, which may merely result from the fear of eternal punishment; a confession made to the priest, who can forgive sin; and a measure of satisfaction by external deeds of penance, such as fastings, scourgings, pilgrimages, and so on. The Bible, on the other hand, views repentance wholly as an inward act, an act of real sorrow on account of sin, an d does not confuse this with the change of life in which it results.

3. Faith, the Positive Element of Conversion.

In distinction from repentance, faith has a forward look.

a. Different kinds of faith. The Bible does not always speak of faith in the same sense. It refers to a HISTORICAL FAITH, consisting in an intellectual acceptance of the truth of Scripture without any real moral or spiritual response. Such a faith does not take the truth seriously and shows no real interest in it.

Acts 26:27, 28; "27 King Agrippa, believest thou the prophets? I know that thou believest. 28 And Agrippa [said] unto Paul, With but little persuasion thou wouldest fain make me a Christian. (Acts 26:27-28)"

Jas. 2:19. "Thou believest that God is one; thou doest well: the demons also believe, and shudder. (James 2:19)"

It also speaks of a TEMPORAL FAITH, which embraces the truths of religion with some promptings of conscience and a stirring of the affections, but is not rooted in a regenerated heart. It is called temporal faith,

Matt. 13:20, 21, "20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. (Matthew 13:20-21)"

because it has no abiding character and fails to maintain itself in days of trial and persecution. Cf. also

Heb. 6:4-6; "4 For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 5 and tasted the good word of God, and the powers of the age to come, 6 and [then] fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4-6)"

1 Tim. 1:19, 20; "19 holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith: 20 of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme. (1 Timothy 1:19-20)"

I John 2:19. "They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but [they went out], that they might be made manifest that they all are not of us. (1 John 2:19)"

Moreover, it makes mention of a MIRACULOUS FAITH, that is a person's conviction that a miracle will be performed by him or in his behalf.

Matt. 8:11-13; "11 And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: 12 but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way; as thou hast believed, [so] be it done unto thee. And the servant was healed in that hour. (Matthew 8:11-13)"

17:20; "And he saith unto them, Because of your little faith: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. (Matthew 17:20)"

Mark 16:17, 18; "17 And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; 18 they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover. (Mark 16:17-18)"

John 11:22, 40; "And even now I know that, whatsoever thou shalt ask of God, God will give thee.... Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God? (John 11:22,40)"

Acts 14:9. "The same heard Paul speaking, who, fastening eyes upon him, and seeing that he had faith to be made whole, (Acts 14:9)"

This faith may or may not be accompanied with saving faith. Finally, it not only names, but stresses the necessity of, SAVING FAITH. This has its seat in the heart and is rooted in the regenerated life. Its seed is implanted in regeneration and gradually blossoms into an active faith. It may be defined as a positive conviction, wrought in the heart by the Holy Spirit, as to the truth of the gospel, and a hearty reliance on the promises of God in Christ.

b. The elements of faith. We distinguish three elements in true saving faith.

(1) An intellectual element. There is a positive recognition of the truth revealed in the Word of God, a spiritual insight which finds response in the heart of the sinner. It is an absolutely certain knowledge, based on the promises of God. While it need not be comprehensive, it should be sufficient to give the believer some idea of the fundamental truths of the gospel.

(2) An emotional element (assent). This is not mentioned separately by the Heidelberg Catechism, because it is virtually included in the knowledge of saving faith. It is characteristic of this knowledge that it carries with it a strong conviction of the importance of its object, and this is assent. The truth grips the soul.

(3) An element of the will (trust). This is the crowning element of saving faith. It is a personal trust in Christ as Saviour and Lord, which includes a surrender of the soul as guilty and defiled to Christ, and a reliance on Him as the source of pardon and spiritual life. In the last analysis the object of saving faith is Jesus Christ and the promise of salvation in Him.

John 3:16, 18, 36; "16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life....18 He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.... 36 He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him. (John 3:16,18,36)"

6:40; "For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day. (John 6:40)"

Acts 10:43; "To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins. (Acts 10:43)"

Rom. 3:22; "even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; (Romans 3:22)"

Gal. 2:16. "yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. (Galatians 2:16)"

This faith is not of human origin, but is a gift of God,

I Cor. 12:8, 9; "8 For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit: 9 to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; (1 Corinthians 12:8-9)"

Gal. 5:22; "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, (Galatians 5:22)"

Eph. 2:8. "for by grace have ye been saved through faith; and that not of yourselves, [it is] the gift of God; (Ephesians 2:8)"

But its exercise is a human activity, to which the children of God are repeatedly exhorted,

Rom. 10:9; "because if thou shalt confess with thy mouth Jesus [as] Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: (Romans 10:9)"

I Cor. 2:5; "that your faith should not stand in the wisdom of men, but in the power of God. (1 Corinthians 2:5)"

Col. 1:23; "if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister. (Colossians 1:23)"

I Tim. 1:5; "But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned: (1 Timothy 1:5)"

6:11. "But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. (1 Timothy 6:11)"

c. The assurance of faith. Methodists maintain that he who believes is at once sure that he is a child of God, but that this does not mean that he is also certain of ultimate salvation, since he may fall from grace. The correct view is that true faith including, as it does, trust in God, naturally carries with it a sense of safety and security, though this may vary in degree. This assurance is not the permanent conscious possession of the believer, He does not ever live the full-orbed life of faith, and as a result is not always conscious of his spiritual riches. He may be swayed by doubts and uncertainties, and is therefore urged to cultivate assurance,

II Cor. 13:5; "Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate. (2 Corinthians 13:5)"

Heb. 6:11; "And we desire that each one of you may show the same diligence unto the fulness of hope even to the end: (Hebrews 6:11)"

II Pet. 1:10; "Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: (2 Peter 1:10)"

I John 3:19. "Hereby shall we know that we are of the truth, and shall assure our heart before him: (1 John 3:19)"

It can be cultivated by prayer, by meditating on the promises of God, and by the development of a truly Christian life.

To memorize. Passages showing:

a. That God is the author of conversion:

Acts 11:18. "And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life."

II Tim. 2:25. "In meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth."

b. That man co-operates in conversion:

Isa. 55:7. "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and He will have mercy upon him; and to our God, and He will abundantly pardon."

Acts 17:30. "The times of ignorance therefore God overlooked; but now He commandeth men that they should all everywhere repent."

c. The necessity of conversion:

Ezek. 33:11. "Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"

Matt. 18:3. "Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven."

d. Historical faith:

Acts 26:27, 28. "King Agrippa, believest thou the prophets? I know that thou believest. And Agrippa said unto Paul, With but little persuasion thou wouldest fain make me a Christian."

Jas. 2:19. "Thou believest that God is one; thou doest well; the demons also believe, and shudder."

e. temporal faith:

Matt. 13:20, 21. "And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth."

I John 2:19. "They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they all are not of us."

f. Miraculous faith:

Matt. 17:20b. "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place: and it shall remove; and nothing shall be impossible unto you."

Acts 14:9, 10. "The same heard Paul speaking: who fastening his eyes upon him, and seeing that he had faith to be made whole, said with a loud voice, Stand upright on thy feet. And he leaped up and walked."

g. Christ as the object of easing faith:

John 3:16. "For God so loved the world, that He gave His only begotten Son, that whosoever believeth on him should not perish, but have eternal life."

John 6:40. "For this is the will of my Father, that every one that beholdeth the Son, and believeth on Him, should have eternal life; and I will raise him up at the last day."

h. The necessity of cultivating assurance:

Heb. 6:11. "And we desire that each one of you may show the same diligence unto the fullness of hope even to the end."

II Pet. 1:10. "Wherefore, brethren, give the more diligence to make your calling and election sure."

For Further Study:

a. What kind of repentance is mentioned in

Matt. 27:3; "Then Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders, (Matthew 27:3)"

II Cor. 7:10b. "For godly sorrow worketh repentance unto salvation, [a repentance] which bringeth no regret: but the sorrow of the world worketh death. (2 Corinthians 7:10)"

b. Can you name biblical persons in whose lives conversion in the sense of an outstanding crisis could hardly be expected?

Cf. Jer. 1:4; "Now the word of Jehovah came unto me, saying, (Jeremiah 1:4)"

Luke 1:5; "There was in the days of Herod, king of Judaea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elisabeth. (Luke 1:5)"

II Tim. 3:15. "And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. (2 Timothy 3:15)"

c. Can you name some of the great words of assurance found in the Bible?

Cf. Heb. 3:17, 18; "17 And with whom was he displeased forty years? was it not with them that sinned, whose bodies fell in the wilderness? 18 And to whom sware he that they should not enter into his rest, but to them that were disobedient? (Hebrews 3:17-18)"

II Cor. 4:16--5:1; II Tim. 1:12. "For which cause I suffer also these things: yet I am not ashamed; for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day. (2 Timothy 1:12)"

Questions for Review

l. In how many different senses does the Bible speak of conversion

2. How do temporary and repeated conversion differ?

3. What is true conversions? What elements does it include?

4. What elements are included in repentance?

5. How do the Roman Catholics conceive of repentance?

6. How does conversion differ from regeneration?

7. Who is the author of conversion? Does man co-operate in it?

8. Is conversion as a sharp crisis always necessary?

9. Of how many different kinds of faith does the Bible speak?

10. What is characteristic of historical, temporal, and miraculous faith?

11. How does temporal faith differ from saving faith?

12. What elements are included in faith? How much knowledge is needed?

13. What is the crowning element of saving faith?

14. Who is the object of saving faith?

15. Does the Christian always have the assurance of salvation?

16. How can he cultivate this assurance?

1. The Nature and Elements of Justification,

Justification may be defined as that legal act of God by which He declares the sinner righteous on the basis of the perfect righteousness of Jesus Christ. It is not an act or process of renewal, such as regeneration, conversion, or sanctification, and does not affect the condition but the-state of the sinner. It differs from sanctification in several particulars. Justification takes place outside of the sinner in the tribunal of God, removes the guilt of sin, and is an act which is complete at once and for all time; while sanctification takes place in man, removes the pollution of sin, and is a continuous and lifelong process. We distinguish two elements in justification, namely:

(a) The forgiveness of sins on the basis of the righteousness of Jesus Christ. The pardon granted applies to all sins, past, present, and future, and therefore does not admit of repetition,

Ps. 103: 12; "As far as the east is from the west, So far hath he removed our transgressions from us. (Psalms 103:12)"

Isa. 44:22; "I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. (Isaiah 44:22)"

Rom. 5:21; "that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord. (Romans 5:21)"

8:1, 32-34; "1 There is therefore now no condemnation to them that are in Christ Jesus... 32 He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? 33 Who shall lay anything to the charge of God's elect? It is God that justifieth; 34 who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. (Romans 8:1, 32-34)"

Heb. 10:14. "For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)"

This does not mean that we need no more pray for forgiveness, for the consciousness of guilt remains, creates a feeling of separation, and makes it necessary to seek repeatedly the comforting assurance of forgiveness,

Ps. 25:7; "Remember not the sins of my youth, nor my transgressions: According to thy lovingkindness remember thou me, For thy goodness' sake, O Jehovah. (Psalms 25:7)"

32:5; "I acknowledged my sin unto thee, And mine iniquity did I not hide: I said, I will confess my transgressions unto Jehovah; And thou forgavest the iniquity of my sin. [Selah (Psalms 32:5)"

51:1; "Have mercy upon me, O God, according to thy lovingkindness: According to the multitude of thy tender mercies blot out my transgressions. (Psalms 51:1)"

Matt. 6:12; "And forgive us our debts, as we also have forgiven our debtors. (Matthew 6:12)"

Jas. 5:15; "and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him. (James 5:15)"

I John 1:9. "If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9)"

(b) The adoption as children of God. In justification God adopts believers as His children, that is, places them in the position of children and gives them all the rights of children, including the right to an eternal inheritance,

Rom. 8:17; "and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified with [him]. (Romans 8:17)"

I Pet. 1:4. "unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:4)"

This legal sonship of believers should be distinguished from their moral sonship through regeneration and sanctification. Both are indicated in the following passages:

John 1:12, 13; "12 But as many as received him, to them gave he the right to become children of God, [even] to them that believe on his name: 13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12-13)"

Rom. 8:15, 16; "15 For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit himself beareth witness with our spirit, that we are children of God: (Romans 8:15-16)"

Gal. 4:5, 6. "5 that he might redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. (Galatians 4:5-6)"

2. The Time of Justification.

The word 'justification' is not always used in the same sense. Some even speak of a fourfold justification: a justification from eternity, a justification in the resurrection of Christ, a justification by faith, and a public justification in the final judgment. In explanation of this it may be said that in an ideal sense the righteousness of Christ is already accounted to believers in the counsel of redemption, and therefore from eternity, but this is not what the Bible means when it speaks of the justification of the sinner. We must distinguish between what was decreed in the eternal counsel of God and what is realized in the course of history. Again, there is some reason for speaking of a justification in the resurrection of Christ. In a sense it may be said that the resurrection was the justification of Christ, and that in Him the whole body of believers was justified. But this was a general and purely objective transaction, which should not be confused with the personal justification of the sinner. When the Bible speaks of the justification of the sinner, it usually refers to the subjective and personal application and appropriation of the justifying grace of God. The usual representation is that we are justified by faith. This implies that it takes place at the time when we accept Christ by faith. Faith is called the instrument or the appropriating organ of justification. By faith man appropriates, that is, takes unto himself, the righteousness of Christ, on the basis of which he is justified before God. Faith justifies insofar as it takes possession of Christ.

Rom. 4:5; "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. (Romans 4:5)"

Gal. 2:16. "yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. (Galatians 2:16)"

We should guard against the error of the Roman Catholics and the Arminians, that man is justified on the basis of his own inherent righteousness, or of his faith. Man's own righteousness or faith can never be the ground of his justification. This can be found only in the perfect righteousness of Jesus Christ,

Rom. 3:24; "being justified freely by his grace through the redemption that is in Christ Jesus: (Romans 3:24)"

10:4; "For Christ is the end of the law unto righteousness to every one that believeth. (Romans 10:4)"

II Cor. 5:21; "Him who knew no sin he made [to be] sin on our behalf; that we might become the righteousness of God in him. (2 Corinthians 5:21)"

Phil. 3:9. "and be found in him, not having a righteousness of mine own, [even] that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith: (Philippians 3:9)"

3. Objections to the Doctrine of Justification.

Various objections are raised to this doctrine. It is said that, if man is justified on the basis of the merits of Christ, he is not saved by grace. But justification, with all that it includes, is a gracious work of God. The gift of Christ, God's reckoning of His righteousness to us, and His dealing with sinners as righteous,-- it is all grace from start to finish. Again, it is said to be unworthy of God to declare sinners righteous. But God does not declare that they are righteous in themselves, but that they are clothed with the righteousness of Jesus Christ. And, finally, it is said that this doctrine is apt to make people indifferent as to their moral life. If they are justified apart from any consideration of works, why should they care for personal piety? But justification lays the foundation for a living relationship with Christ, and this is the surest guarantee for a truly godly life. The man who is really in living union with Christ cannot be morally indifferent.

Rom. 3:5-8. "5 But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.) 6 God forbid: for then how shall God judge the world? 7 But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner? 8 and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just. (Romans 3:5-8)"

To memorize. Passages speaking of:

a. Justification in general:

Rom. 3:24. "Being justified freely by His grace through the redemption that is in Christ Jesus."

II Cor. 5:21. "Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him."

b. Justification by faith, not by works:

Rom. 3:28. "We reckon therefore that a man is justified by faith apart from the works of the law."

Rom. 4:5. "But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is reckoned for righteousness."

Gal. 2:16. "Yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified."

c. Justification and the forgiveness of sins:

Ps. 32:1, 2. "Blessed is the man whose transgression is forgiven, whose sin is covered. Blessed is the man to whom Jehovah imputeth not iniquity, and in whose spirit there is no guile."

Acts 13:38, 39. "Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins; and by Him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses."

d. Adoption of children, heirs of eternal life:

John 1:12. "But as many as received Him, to them gave He the right to become children of God, even to them that believe on His name."

Gal. 4:4, 5. "But when the fulness of the time came, God sent forth His Son, born of a woman, born under the law, that He might redeem them that were under the law, that we might receive the adoption of sons."

Rom. 8:17. "And if children, their heirs; heirs of God, and joint heirs with Christ, if so be that we suffer with Him, that we may be also glorified with Him."

e. Justification based on the righteousness of Christ:

Rom. 3:21, 22. "But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe."

Rom. 5:18. "So then as through one trespass the judgment came unto all men to condemnation; even so though one act of righteousness the free gift came unto all men to justification of life."

For Further Study:

a. What fruits of justification are mentioned in

Rom. 5:1-5? "1 Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 2 through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God. 3 And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness; 4 and stedfastness, approvedness; and approvedness, hope: 5 and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us. (Romans 5:1-5)"

b. Does not James teach that man is justified by works?

Jas. 2:21-25. "21 Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? 22 Thou seest that faith wrought with his works, and by works was faith made perfect; 23 and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. 24 Ye see that by works a man is justified, and not only by faith. 25 And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? (James 2:21-25)"

c. With what objection to the doctrine of justification does Paul deal in Rom. 3:5-8?

Questions for Review

1. What is justification?

2. How does it differ from sanctification?

3. What elements does it comprise?

4. In how far are sins forgiven in justification?

5. Why must believers still pray for forgiveness?

6. What is included in the adoption of children?

7. Can we speak of justification from eternity and in the resurrection of Christ?

8. How is faith related to justification?

9. What is the ground of justification? What is the Arminian view?

10. What objections are raised to this doctrine? Can you answer them?