Adonai

Adonai

The Hebrew word for lord or master, and one of the names used for God in scripture. This name emphasizes God’s absolute authority over all creation, including all people.

In scripture:
Then he said, “Oh let not the Lord be angry, and I will speak. Suppose thirty are found there.” He answered, “I will not do it, if I find thirty there.” He said, “Behold, I have undertaken to speak to the Lord. Suppose twenty are found there.” He answered, “For the sake of twenty I will not destroy it.” Then he said, “Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there.” He answered, “For the sake of ten I will not destroy it.” (Genesis 18:30-32 ESV)

From Louis Berkhof’s Systematic Theology:
2. ’ADONAI. This name is related in meaning to the preceding ones. It is derived from either dun (din) or ’adan, both of which mean to judge, to rule, and thus points to God as the almighty Ruler, to whom everything is subject, and to whom man is related as a servant. In earlier times it was the usual name by which the people of Israel addressed God. Later on it was largely supplanted by the name Jehovah (Yahweh).

Why I am a cessationist

Why I am a cessationist


Peter and John at the temple in Acts 3

Have you had a prophecy over your life that you’re not too sure about? Did a prophet say you should take a certain course that you don’t really want to? Are you in a church where prophecies are common, but create anxiety not peace because of the added pressure on believers? What does the Bible say about the gift of prophecy and other “miraculous” spiritual gifts?


The two main views on spiritual gifts are cessationism and continuationism (non-cessationism). Continuationists believe that all the spiritual gifts mentioned in the New Testament continue today and should be promoted and practised. Cessationists believe that some of the New Testament spiritual gifts have ceased, namely the “sign” or so-called “miraculous”1 gifts, which include the gifts of healing, prophecy and speaking in tongues.

Cessationists are often accused of limiting or stifling the Spirit in our church services. I would rather suggest that we want to honour the Spirit’s will as revealed in the Scripture He inspired.2 (cf. 1 Corinthians 14:40) The Spirit as Third Person of the Trinity may do as He pleases. However, the Holy Spirit chooses to act in a way consistent with the Scriptures which were written by men “carried along by the [same] Sprit” (2 Peter 1:21).

Power encounters
Often people, including Christians, want to see real and visible demonstrations of the Spirit’s power. At times there seems to be a hankering for the “supernatural” and the “miraculous” especially in church services to validate one’s belief and to confirm God’s presence. We must never lose sight of the fact that the most powerful and “supernatural” work of the Spirit is the regeneration of spiritual corpses, namely conversion; and then transforming those once-spiritually-dead-corpses into the image of Christ, namely sanctification (Ephesians 1:19-20, 2:1 etc.). Conversions and sanctification are what we should be praying and yearning for.

The spiritual pendulum
It seems the emergence of the “miraculous” spiritual gift phenomena was largely in reaction to the stale, dry western philosophy and rationalistic worldview stemming from the Enlightenment. In seeking a more personal, authentic worship the spiritual pendulum has swung too far and many have presented biblical arguments for renewed discernment in the Christian world (cf. John MacArthur’s Strange Fire conference).

Pentecost is unique
One of the arguments for the continuationist view held by Pentecostals and Charismatic Movement is that the Pentecost experience (Acts 2) should be the norm for the entire church age. The Charismatic Movement no longer argues for a subsequent post-conversion experience when the believer is baptized in and receives the Holy Spirit (as they have no doubt come to see that it is impossible to be a Christian without the Holy Spirit), but they do argue that Pentecost in Acts 2 is parallel to a post-conversion experience where the believer is anointed or empowered by the Spirit for works of service. This “second blessing” is usually accompanied by “supernatural” gifts like tongues or prophecy. Cessationists believe that this is a confusion of the history of salvation and the order of salvation.

Salvation (or Redemption) History is the history of God’s saving acts in the world (Creation, Fall, Exodus, Davidic kingdom, Exile) culminating in the Lord Jesus Christ’s death, resurrection, ascension and future return.

The Order of Salvation the application of salvation in the believer’s life and experience, and includes repentance, faith, forgiveness of sins, gift of the Spirit etc. Pentecost forms part of Salvation History and demonstrated to the original eye-witnesses (and us, through Scripture) that the promised “last days” (Acts 2:14-17) are upon us and now the Davidic King is reigning and ruling from heaven (Acts 2:29-33). To put it crassly, we don’t expect another Pentecost just as we don’t expect Jesus to be crucified again. However, we apply the ongoing benefits of Jesus’ death and Pentecost to us today. But, you may argue, that there were more than one “Pentecost” experience in Acts and so we can expect a similar experience. Yes, there were echoes of Pentecost in Acts 8, 10 and 19 but they were precisely that! The Spirit needed to be seen not just coming on Jews (Acts 2), but also on believing Samaritans (8), believing Gentiles (10) and old-covenant believers coming to faith in Christ (19). The echoes of Pentecost and the structure of Acts follow the strategy set out by Jesus in Acts 1:8 – by the end of Acts the gospel has spread from Jerusalem to the ends of the earth (Rome). The narratives in the book of Acts are therefore not the norm for Christians, but demonstrate that the time of fulfilment of God’s promises has come.

Acts 2:38 ministries
The norm for Christians is Peter’s words in Acts 2:38. Every believer at conversion receives the forgiveness of sins and the gift of the Holy Spirit. Because the Holy Spirit is a person you cannot receive varying portions of him, either you receive him or you don’t. Added to that, the Bible does not separate the Spirit’s regeneration work and his empowering the work. The same Spirit does both. We don’t experience the Spirit’s regeneration work at conversion and then possibly his empowering work at subsequent anointing. To think so separates what God has joined together.3

Your son and daughters will prophecy
In the Old Testament one of the main evidences of being filled/ having the Spirit was prophecy (cf. Num. 11:25, 1 Sam. 10:10). When Joel spoke of a time when all would prophecy he was pointing to the coming of the Kingdom of God when all God’s people would possess the Spirit (the so-called “democratization of the Spirit”, cf. Acts 2:17-18), not just a select few. 1 Corinthians 12:1-11 confirms this when it says not all will have the gift of prophecy or tongues; clearly not even the Apostle Paul thought every single believer would prophecy.

The spanner in the works
If you believe the continuationist view, how do you treat the gift of prophecy today? Continuationists believe that prophecy is indeed revelatory as it contains information that God reveals. However, they believe that it is not as authoritative as Scripture, but should be judged by scripture (cf. 1 Cor. 14:29, example Wayne Grudem). Most continuationists believe that this is because the inspired truth revealed by God to the modern-day prophet can be distorted by the prophets own fallenness. This raises some important questions:

(1) Are there two levels of inspiration? Canonical (contained in Scripture) and non-canonical? Remember that the prophecies/ books in the Scripture are in the canon precisely because they were confirmed as inspired by God. If there is more God-inspired speech then we must add to the Scripture! We must realise, contrary to continuationist argument, that there is only one level of inspiration by God and those inspired words are authoritative and binding (2 Tim. 3:16). When the New Testament speaks of weighing/ judging the prophecies it does not mean taking the bad out of the prophecy and leaving the good, it means applying biblical criteria to decide if the prophet is a true prophet or a false prophet (Deut. 18:20-22). If the prophet was deemed a true prophet his words were authoritative and binding (Eph. 2:20, 3:5).

(2) How can we judge very personal predictions? One of the hallmarks of recent day “prophets” is that they make predictions for people or speak powerful “words” over their lives. How do we judge the prophecies? These “prophecies” do not blatantly contradict scripture, nor do they advocate ungodly behaviour – most often quite the opposite. Following the continuationist argument there is no way for us to judge the prophecies. Cessationists argue, as we will see below, that the gift of prophecy does not function anymore and that these prophecies “go beyond what is written” (1 Cor. 4:6; Gen. 3:1-3) and place unnecessary and often confusing burdens on Christian people.

Laying the solid foundation
On what basis do I say that the gift of prophecy is not in operation today? Simply this: the New Testament apostles and prophets, in God’s master plan for the church, laid the rock-solid foundation of the church (Eph 2:20; Eph 3:5) with Christ as the cornerstone. Now that the foundation is laid, we no longer need or require or have apostles and prophets. The foundation was laid and complete by the time the New Testament was assembled. The primary purpose of the “sign” gifts (e.g. gift of healing, gift of working miracles) was to act signs or authenticators that the messengers were indeed sent by God and they spoke with God’s approval. Note these biblical examples:

And Moses told Aaron all the words of the Lord with which he had sent him to speak, and all the signs that he had commanded him to do. (Exodus 4:28)

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31)

“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know” (Acts 2:22)

The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works. (2 Corinthians 12:12)

It (the message of salvation/ the gospel) was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will. (Hebrews 2:3-4)

In New Testament times God was once again acting savingly in world history in the coming of Christ and the pouring out of the Spirit. The “signs and wonders and might works” done by Jesus and the apostles (and some associated with the apostles) signalled that they spoke from God and thus another epoch in salvation history was upon us. The normal life of a believer in the OT and NT did not consist of continuing signs and wonders, but rather living by faith in what God had said and done through his authorized spokespeople. For example, after the Exodus event the Israelites lived for hundreds of years not by sight, but by faith and we are called to do the same (2 Corinthians 5:7); this is the normal Christian life.4

God of wonders
This is not to say that God cannot or does not “miraculously” heal or cause “supernatural” events to happen today. God can and will do what he wants. I’m simply saying that the spiritual gifts or abilities bestowed on people to do these things are not in operation today. We can pray that if it is God’s will he would graciously heal a disabled person, but we can no longer command that person to walk (Acts 3:6). It is interesting to note that even when the Apostle Paul hears that Timothy is sick he does not command God to heal him, but tells Timothy to take his medicine (1 Timothy 5:23). When Epaphroditus was extremely ill, Paul did not miraculously heal him and was grateful he didn’t die (Philippians 2:27). The instruction to elders is to pray for the sick, not call for someone with the gift of healing (James 5:14). The sign gifts authenticated Jesus and the apostles’ ministry. These gifts were used to lay the foundation for future generations of believers who now rely on that rock-solid foundation.

The gift of languages
The gifts of tongues as described in Acts 2 is clearly the “miraculous” ability given by God to declare His mighty works in known foreign languages (Acts 2:6). Pentecost is thus a reversal of the Tower of Babel (Gen. 11). At Babel God confused the languages and scattered the nations as judgement; now in Jerusalem, as a result of the finished work of Christ and the dawn of the promised Kingdom, God is uniting people from all the nations under Christ. What could be a better signal of this reality than representatives of the nations hearing the gospel in their own language? In 1 Corinthians 12-14 Paul rebukes a worldly church for abusing the gift of tongues and many of his sarcastic, ironic comments are now wrongly read as positive, affirming instructions. (cf. 13:1, 14:2, 4-6, 10-12, 14 etc.)

Sola Scriptura, not Prima Scriptura
Sola Scriptura (by Scripture alone) is one of the five solas summing up the five theological pillars of the Protestant Reformation. One of the best definitions I’ve read of “Sola Scriptura” is Heinrich Heppe’s: “The only source and norm of all Christian knowledge is the Holy Scripture.” (Italics mine)

The Bible is not the main or primary way God speaks to us, it is the only way. We speak to God in prayer and God speak to us through the Bible; not through prophecy, words of knowledge, visions, dreams, impressions, visiting heaven or any other means. One of the great dangers of believing the church’s foundational gifts as still in operation today is opening yourself and your church to, at best, fallible human opinions, and at worst, Satan’s deceptions. You should be a cessationist too.





1. It is hard to define the term “miraculous” because the Bible does not distinguish between “miraculous” and “natural” as all of life, including the so-called “miraculous” and “natural”, is initiated and decreed by God. We simply call something miraculous because God has chosen to act in an unusual or less common way to which he normally chooses to act.

2. I am often accused by well-meaning “spirit-filled” Christians of being too analytical and well-prepared in our church services and thereby not leaving the Spirit enough room to “move”. Besides taking the above criticism as a compliment, I view a well-prepared and well thought-through “liturgical” service as very (and even more) spiritual as the Spirit has helped me throughout the week to prepare for the service.

3. According to 1 Corinthians 12:7 every believer experiences the Spirit’s empowering work whether “anointed” or not.

4. Logically, because the apostles and prophets are closely linked, if there were still to be the gift of prophecy today we would also expect to have the gift of apostle (Eph. 4:11, 1 Cor. 12:28; it is artificial to distinguish between “gift” and “office”). As there are no more apostles particularly since no-one qualifies anymore to be an apostle (Acts 1:21-22), it is more evidence that the gift of prophecy has also passed its foundational purpose.

Seven Things I Hate About Spiritual Formation

Seven Things I Hate About Spiritual Formation
Forget being exotic and elite; it's all about becoming more like Christ.
John Ortberg
Copyright © 2013 by the author or Christianity Today/Leadership Journal.

The phrase "spiritual formation" expresses the most important process in the world. But it also drives me crazy. Although I grew up in the church, I never heard the phrase until I was out of college. Now it's a subject I find myself writing and thinking about a lot. But like all language, the phrase has a way of taking on baggage and barnacles and misunderstandings. So here are a few items I need to get off my chest.

1. I hate how spiritual formation gets positioned as an optional pursuit for a small special interest group within the church. People think of it as an esoteric activity reserved for introverted Thomas-Merton-reading contemplatives. I hate that. Spiritual formation is for everyone. Just as there is an "outer you" that is being formed and shaped all the time, like it or not, by accident or on purpose, so there is an "inner you." You have a spirit. And it's constantly being shaped and tugged at: by what you hear and watch and say and read and think and experience. Everyone is being spiritually formed all the time. Whether they want to or not. Whether they're Christian or not. The question isn't if someone will sign up for spiritual formation; it's just who and what our spirits will be formed by.

2. I hate how spiritual formation gets equated with certain restricted methods. So, for example, someone who grew up in a traditional evangelical spiritual context will swap out meeting at Denny's at 6:00 a.m. for inductive Bible study for lectio divina and learning about the difference between meditation and contemplation and engaging in Ignatian exercises. Any technique is just a technique, and always only a shade away from becoming a new legalism. There is no magic formula, just life. Wise method is always needed, in spirituality as in auto mechanics. But the goal is always love. Better to be a loving person without knowing how you got there, than an expert no one can stand to be around.

3. I hate how easy it is for people to become "champions" of spiritual formation without actually becoming transformed. Sometimes in churches somebody will discover a particular vein of spirituality and seek to recruit others into it, or assume a superior position because they have found certain techniques—but no one actually wants to become like them. I hate it when we forget that the goal is producing truly good people, not becoming experts at certain spiritual activities, or advocates for certain writers.

4. I hate it when people misunderstand the nature of spiritual disciplines. I read an author recently who wrote that the problem with spiritual disciplines is that they turn transformation into a merely human enterprise; for instance, if you struggle with lust you can simply begin to practice fasting as a way to alter your appetite. That's a little like saying the problem with eating breakfast is that it turns nutrition into a merely human enterprise. If you have become a Pelagian breakfast-eater, the solution isn't to stop eating breakfast. It's to start doing it with the right mind, recognizing my dependence on God's presence and goodness and provision in it. That's as true for fasting as it is for eating.

5. I hate how spiritual formation gets set against other movements in the church. People get confused about the relationship between essential words like "discipleship" and "spiritual formation." Or they think they are competing terms. A disciple of Jesus is simply someone who seeks to have their spirit formed by him. If you are interested in Christian spiritual formation, the way you pursue it is by becoming a disciple of Jesus.

6. I hate how hard spiritual transformation is, and how long it takes. I hate thinking about how many people have gone to church for decades and remain joyless or judgmental or bitter or superior.

7. Mostly—I hate how hard and slow it is for me.

Share Jesus Without Fear - God's Guidance

Share Jesus Without Fear - God's Guidance
Do you want to share Jesus without fear? Perhaps the thought of sharing your faith in Jesus Christ causes feelings of fear and guilt in your heart. We need to look no further than the first book of the New Testament to see that we are commanded to share God's good news with others. Matthew 28:19-20 says, "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age." However, God did not intend for this command to give you feelings of inadequacy. Instead, this command illustrates God's desire to include us in His wonderful plan to redeem mankind.

Would you like to know the secret to fearlessly sharing your faith in Jesus Christ? Sadly, there is no special trick, but it is comforting to know that God hears your prayers, and He is faithful to grant you anything according to His will. Since God desires to see everyone come to the knowledge of the truth (2 Peter 3:9), you can confidently ask Him to provide opportunities to share your faith. Praying for God to guide your Christian witnessing encounters allows you to rely on His supernatural power rather than your own ability. He will remove your fear of witnessing.

Share Jesus Without Fear - The Questions
If you want to share Jesus without fear, how do you get started? Starting a discussion about spirituality is often the biggest barrier to sharing your faith in Jesus Christ. Do you wonder how to approach the subject in the midst of everyday conversation? You can make this a much easier task by using the simple technique of asking your friend questions about his beliefs. This technique usually has two benefits. First, your friend may be more obliged to listen to your beliefs once you have listened to his. Second, and more important, this technique allows you to know what is going on in your friend's life so that you can better minister to him.

Here are a few questions that can move the conversation from a secular topic to a spiritual topic. The questions act as a funnel to introduce the Gospel.

Do you have any kind of spiritual beliefs?
To you, who is Jesus?
Do you think there is a heaven or a hell?
If you died tonight, where would you go?
By the way, if what you were believing is not true, would you want to know?
These five questions, asked in the order listed above, can move a conversation from the secular to the spiritual. And if your friend answers "yes" to the final question, you will have the privilege of sharing your faith with your friend.
Share Jesus Without Fear - Let God's Word Speak
You can share Jesus without fear! Rather than recite an elaborate presentation, simply open your Bible and let God's Word speak for itself. For this to work, you will need a Bible (preferably a small one because small Bibles tend to be less intimidating to non-christians), and a few salvation passages to share. Some passages that serve this purpose are listed below:

"For all have sinned and fall short of the glory of God" (Romans 3:23).
"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (Romans 6:23).
"In reply Jesus declared, 'I tell you the truth, no one can see the kingdom of God unless he is born again'" (John 3:3).
"Jesus answered, 'I am the way and the truth and the life. No one comes to the Father except through me'" (John 14:6).
"That if you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved. As the Scripture says, 'Anyone who trusts in him will never be put to shame'" (Romans 10:9-11).
"And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again" (2 Corinthians 5:15).
"Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me" (Revelation 3:20).
Invite your friend to read a verse aloud and then have him explain the verse to you. Take him through all the verses listed above. If your friend interprets a passage incorrectly, don't argue or offer your interpretation, but politely ask him to read it again, and then explain it a second time. Misinterpretation should not be much of a problem if you use the Bible verses listed above.

Even if your friend mentions that he doesn't believe in or agree with the Bible, it is best not to argue. You can state that you simply want him to understand what the Bible says about eternity. Isn't it wonderful to know that it's not our responsibility to convict? Conviction is God's job. All we can do is share. Once we have shared, we have done God's will. Witnessing for Christ is a no-lose activity.

The real Baptism of the Spirit

1 Corinthians 12:13
For by one Spirit are we all baptized
This is to be understood not of water baptism; for the apostle says not in one, and the same water, but "by", or "in" one Spirit, are we all baptized; the baptism of water, and of the Spirit, are two different things; see ( Matthew 3:11 ) . Besides, all that are baptized in water, are not baptized in or by the Spirit, as the case of Simon Magus, and that of others, show; nor does water baptism incorporate persons into the church of Christ; neither into the invisible church, which is the body of Christ, and here meant; nor into a visible Gospel church state; they being indeed true believers, and baptized, are proper persons to be received into a church; but baptism itself does not put them into it, or make them members of it: persons may be baptized in water, and yet may never be joined to a church. There is indeed an allusion made to water baptism, but it is the grace of the Spirit in regeneration and sanctification which is here intended; which grace, both in the Old and in the New Testament, is frequently signified by water, and called a baptism, or a being baptized, because of the plenty, abundance, and superabundance of it, then bestowed; and is expressed by floods and rivers, and a well of living water; and is what qualifies and fits persons for the ordinance of water baptism. Now this is wrought by the Spirit of God, and is owing to his divine power and energy; not to water baptism, which has no regenerating virtue in it; nor to carnal regeneration, or a being born of blood, or of the best of men; nor to the will of any man; nor to the will of the flesh, or the power of man's freewill; but to God, to the Spirit, who is Lord and God, and the only sanctifier of the sons of men; by which spiritual baptism, or by whose grace in regeneration and conversion they are brought into one body: the mystical body of Christ, the uersal and invisible church; that is, openly and manifestatively; for otherwise it is the grace of God in election, and in the everlasting covenant, choosing them in Christ, as members in their head, and constituting them such, that puts them among that number; but spiritual baptism, or the sanctifying grace of the Spirit, makes them appear to belong to that body, and makes them meet for, and gives them a right unto, a particular Gospel church, and the privileges of it, which the Spirit of God directs and brings them to. Whether we be Jews or Gentiles, whether we be bond or free; it matters not of what nation, or of what state and condition of life persons be; if they are regenerated and sanctified, they appear equally to belong to Christ, to be of his body, and have an equal propriety in all immunities and blessings belonging to his people; see ( Colossians 3:11 ) ( Galatians 3:28 )

and have been all made to drink into one Spirit;
are all partakers of the same graces of the Spirit, as faith, hope, love and daily receive under his guidance, direction, and influence, out of the same fulness of grace in Christ, from whence they draw and drink this water with joy; and all drink the same spiritual drink, the blood of Christ, whose blood is drink indeed: and there may be in this clause an allusion to the ordinance of the supper, as in the former to the ordinance of baptism. Moreover, all new born babes, as they desire the sincere milk of the word, so they drink of it, and are refreshed with it, and are nourished by the words of faith, and sound doctrine, under the application, of the Spirit; and being trees of righteousness, and the planting of the Lord, the Spirit, they are watered by his grace, under the ministrations of the Gospel; and as they become one body under Christ, the head, so they are made to drink into one Spirit, or to become of one heart and soul with one another, being knit together in love, the bond of perfectness.

The Three Tenses of Salvation

The Three Tenses of Salvation

By Harold S. Martin

According to the message of the Bible, every human being comes into the world with an inborn nature that is inclined to go astray. It is not that a child is born with a thirst for robbing a bank, but we are all predisposed toward doing wrong. Most of us underestimate the sinfulness of the human heart-the extent of pride, the stubbornness of the mind, the lack of genuine love toward others, and the distrust of God when we face hard places in life. All of us need salvation-deliverance from the guilt and power of sin.
The greatest miracle in the Bible is not the parting of the Red Sea, or the raising of Lazarus from the dead-but the conversion of an individual by the power of God so that the person becomes a new creature in Christ Jesus.
Salvation is deliverance from the grip of sin. In the Old Testament, the word salvation sometimes referred to deliverance from danger (Jeremiah 15:20). Sometimes it was used to describe deliverance of the weak from an oppressor (Psalm 35:9-10). At other times it referred to national deliverance from a military threat (Exodus 14:13). But the word "salvation" finds its deepest meaning in the spiritual realm. That every human being has a universal need for salvation is one of the most clear teachings of the Bible.
Within the Scriptures there are other terms associated with the concept of salvation. The "new birth" speaks of being made alive in Christ (John 3:3). "Redemption" speaks more of the means of salvation (the payment of a price to bring one back to God). "Reconciliation" speaks of a change in relationship. "Propitiation" points to the turning away of God's wrath. All of these terms are sometimes used for the broader concept of salvation.
Salvation is the entire process by which God rescues sinful human beings from their bondage to sin, and gives them an overhaul from the inside out. Salvation is accomplished in three tenses-past, present, and future. Those individuals who accept Jesus Christ by faith, and repent of their sins, and take a vow of obedience to Christ in Christian baptism--can say with other believers:
"We have been saved from the penalty of sin (called justification); we are being saved from the power of sin (called sanctification); we shall be saved from the presence of sin (called glorification)."
Justification is our acceptance with God on the basis of Christ's perfect righteousness. Sanctification is the working out of right living in our daily behavior. Glorification is the future perfection to be experienced in the world to come. Justification refers to "the removal of guilt." Sanctification means "a setting apart unto holiness." Glorification speaks of "the final harvest."
1. JUSTIFICATION (THE REMOVAL OF GUILT)

To "justify" means "to declare righteous" or "to put into a right relationship." Justification is the act of God whereby those who put their faith in Christ are declared righteous in God's eyes, and are set free from guilt and punishment for sin. Romans 5:1 says, "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ."
There are three elements of justification:
The forgiveness of sins. Acts 13:38-39a says, "... Through (Jesus) is preached unto you the forgiveness of sins, and by him all that believe are justified from all things."
The removal of guilt. Romans 8:1a says, "There is therefore now no condemnation to them which are in Christ Jesus" (that is, to those who are justified).
The imputation of righteousness. In Romans 4:6, David describes the blessedness of those unto whom God "imputeth righteousness without (apart from) works." Romans 4:5 makes it clear that he is talking about a person who is justified by faith.
Those who are justified are not only forgiven, but are declared not guilty, and are acquitted. Their past sins are canceled, and they are counted "just as if they had not sinned."
There are several other factors related to justification:
The source of justification is God's free grace. Romans 3:24 says, "Being justified freely by his grace, through the redemption that is in Christ Jesus."
The ground of justification is Christ's blood. Romans 5:9 says, "Much more ... being now justified by his blood, we shall be saved from wrath through him."
The condition for justification is faith in Christ. Galatians 2:16a says, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ."
The evidence of justification is good works. Ephesians 2:10 says, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
Justification is the result of the grace of God reaching down. Justification is not the result of any works that we do. However, some folks isolate this truth, and press it to the limit, and fail to reconcile it with other truths related to salvation. A. W. Tozer says, "To escape the error of salvation by works, some have fallen into the error of claiming salvation without obedience."
There is a difference between "good works" and "obedience." "Good works" are warm deeds of love that spring from a right attitude toward God. Good works speak of "service." "Obedience" is the act of earnestly carrying out the instructions of another. Obedience speaks of "compliance." Justification is by "grace through faith"-but the Bible does not recognize "faith" as a valid faith, unless that faith leads to obedience. Hebrews 5:9 says, "And being made perfect, he became the author of eternal salvation unto all them that obey him." One who thinks he is saved, but does not care about obedience, had better take another look at the New Testament.
Obedience is one of the Bible's leading themes. In John 14:21a Jesus says, "He that hath my commandments, and keepeth them, he it is that loveth me." Saving faith involves more than trust in the merits of Christ's atoning work on the cross. It involves a commitment to order one's daily life in accord with the Scriptures. The Bible becomes our manual for daily living. The practices and attitudes of the world are to have little influence on our daily decisions.
2. SANCTIFICATION (SETTING APART UNTO HOLINESS)

To "sanctify" means "to set apart" or "to declare holy for God's service." Sanctification is the process by which the believer is more and more separated from sin, and becomes more and more dedicated to God's standard of righteousness. Titus 2:14 says, "Who gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people (literally, a people of his own), zealous of good works."
There are three aspects of sanctification:
Instantaneous sanctification-is the standing before God which is assigned to individuals at the time when they accept Jesus Christ by faith. We read in 2 Thessalonians 2:13b that "God hath ... chosen you to salvation through sanctification of the Spirit." And from 1 Corinthians 6:11 we learn that "Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." The Christians at Corinth had lived very ungodly and pagan lives, but now they were new creatures in Christ Jesus.
2) Progressive sanctification-is the life process of growing in holiness; it is pressing on in the upward way, and more and more being delivered from the power of sin. Thus sanctification speaks of following in the path of righteousness, choosing the more excellent way, and seeking the mind of Christ. We are told in 2 Peter 3:18a to "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ." That takes place when we are devoted to reading the holy Word of God, using the tools of Bible study, and exercising the spiritual disciplines of prayer, meditation, and participation in the ordinances of God's house. There is also an admonition in 2 Corinthians 7:1b which says, "Therefore ... let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The Apostle Paul spoke of pressing on toward the goal for the prize of the heavenly call of God (Philippians 3:13-14). The New Testament does not suggest any short-cuts to sanctification. It simply encourages us to give ourselves to the old-fashioned and time-honored means of Bible reading, and meditation, and prayer, and worship, and self-discipline.
Ultimate sanctification-is the final state, which will be attained only when we are fully and completely set apart to God in heaven. The wish of the writer in I Thessalonians 5:23 is expressed as follows: "And the very God of peace sanctify you wholly, and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." And in 1 John 3:2b, we read, "It doeth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is."
Instantaneous sanctification has to do with our standing.
Progressive sanctification has to do with our spiritual growth.
Ultimate sanctification has to do with our eternal state.
Usually when we speak about sanctification, we refer to the progressive work that continues throughout our earthly lives. Sanctification is partly God's work. We are sanctified by God the Father (Jude 1:1). We are sanctified by God the Son (Hebrews 2:9-11). We are sanctified by God the Holy Spirit (1 Peter 1:2). The Apostle Paul prayed, "And (may) the very God of peace sanctify you wholly" (1 Thessalonians 5:23a). Sanctification is partly the believer's work. Romans 8:13 flatly says, "If ye live after the flesh, ye shall die, but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." The Apostle Paul acknowledges that it is "by the Spirit" that we are able to mortify the deeds of the body-but he also says that we must do it! There are numerous commands throughout the New Testament indicating that we have a responsibility in sanctification. For example, we are commanded to "be holy" (1 Peter 1:15-16). We are commanded to "be perfect" (Matthew 5:48). We are commanded to present the faculties of our bodies "as servants of righteousness unto holiness" (Romans 6:19b).
It is instructive to take a concordance and note how often words like "strive" and "work" and "run" and "fight" are used in the Bible to describe the believer's spiritual duties. We must run the Christian race with all our might. We must flex our muscles and exercise our will power. It is not a matter of "letting go and letting God," or "trusting instead of trying." It is, instead, a matter of trusting "and" trying! Sanctification involves human resolve, along with Holy Spirit power.
One of the primary means of sanctification is through the study and the intentional practice of God's Word. John 17:17 says, "Sanctify them through thy truth; thy word is truth." Ephesians 5:26b says that sanctification and cleansing are associated with "the washing of water by the word." The Word of God sanctifies by revealing sin, by awakening conscience, by showing the example of Christ, and by setting forth spiritual motives and ideals. God's purpose in saving people is not primarily to get us to believe in Christ so that we can escape Hell and go to Heaven. His purpose is to reproduce the life of Jesus in every person. God's desire is that we should be more and more conformed to the image of His Son (Romans 8:29), and that requires running and striving and abstaining and guarding.
Sanctification is essential to salvation. The Bible says, "Follow ... holiness, without which no man shall see the Lord" (Hebrews 12:14). The believer must seek to walk worthy of his heavenly calling (Ephesians 4:1). We are to seek to adorn the doctrine of God by good works (Titus 2:10). We must aim to "abound more and more" in good deeds which "please God" (1 Thessalonians 4:1).
3. GLORIFICATION (THE FINAL HARVEST)

God not only justifies-delivers from the guilt of sin. And He not only sanctifies-delivers more and more from the power of sin. He also glorifies--delivers ultimately from the presence of sin. Glorification is the future perfection which will take place when the believer inherits his home in Heaven, and lives eternally in a new body.
Romans 8:16-18 says, "Children of God" are "joint heirs with Christ-if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Hebrews 1:14 says that we are heirs of salvation. First Peter 1:5a says that we are "kept by the power of God through faith unto salvation." Romans 13:11b reminds us to awake out of sleep, for our "salvation is nearer than when we (first) believed." Christ came the first time to pay the price of our sins; He is coming the second time, not to deal with sin, but to save those who are eagerly looking for Him (Hebrews 9:28).
To understand the word "glorification" we must think about the word "glory." We don't use the word "glory" very much in our everyday conversation, and so it sounds a bit strange to our ears. But the word "glory" has in it the idea of harvest. The farmer has many disappointments. He plants crops, but sometimes the summer is dry, the days are hot, the work is hard, the bugs are plentiful-and yet, harvest time is always a time of rejoicing and gladness. Harvest time is glory time for the farmer. This gives us a small concept of the Bible meaning of "glory."
Jesus spoke about a harvest at the end of the age. In Matthew 13:30b, we read, "I will say to the reapers, Gather ye together first the tares, and bind them in bundles to bum them, but gather the wheat into my barn." Glorification is the act of God by which He is going to transform the believer's body, and re-invest it with the soul, and transport the individual inside the gates of the City of God. The glorified believer will be delivered from the presence of sin forever (1 John 3:2). At that time there will be joy and peace and gladness and singing. Sufferings and trials are sometimes hard and painful in this life, but the sum total of them all will be nothing when compared with the glory which is still to be revealed (Romans 8:18).
Salvation is God's great gift to human beings. The Greek word "soteria" speaks of deliverance, preservation from danger, wholeness, and soundness. The many facets of salvation cannot be completely comprehended by the human mind, but if we ponder the concepts of God's salvation, we will sense a deeper appreciation, a great love, and a happier praise for the God who has saved us.
Salvation, by way of summary, is the work of God (Father, Son, and Holy Spirit) whereby the sinner who becomes a committed believer in Jesus Christ, is redeemed from the curse of the law (justification), and is increasingly set free from the dominion of sin (sanctification), and will finally be perfected in the image of Jesus Christ (glorification). No wonder the writer of Hebrews asks such a probing question; he says, "How shall we escape if we neglect so great salvation?" (Hebrews 2:3a).
Justification is a gift (it refers to a backward look). Isaiah 53:5-6 says, "He was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him ... the Lord hath laid on him the iniquity of us all."
Sanctification is a process (refers to an inward look). Galatians 2:20 says, "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me."
Glorification is a heavenly- experience (it refers to a forward look). Revelation 3:21a says, "To him that overcometh, will I grant to sit with me in my throne." Glorification includes the aspect of reigning with Christ. We do not know all the details, but the Apostle Paul tells about the reign of Christ in general terms in 1 Corinthians 15:20-28.
Salvation comes to individual persons "by grace through faith" (Ephesians 2:8). Grace is God's hand reaching down. Faith is man's hand reaching up. If you have never reached up to accept God's offer of salvation through faith in Jesus Christ, remember these three truths:
There must be a recognition of the fact of sin (Romans 3:23). Salvation is only for sinners, and all of us fall into that category.
There must be an acknowledgment that God has provided a way out (John 3:16). Jesus accomplished His mission when He died on the cross.
There must be an actual embracing of the finished work of Christ on the cross (John 1:12). The promise of salvation is to those who "receive him." To those who receive Him, Jesus gives the right to be called "sons of God."

Justification by Faith

Justification by Faith


The Reformation doctrine of justification by faith is, and has always been, the number one target of the enemy's attack. It provides the foundation of the bridge that reconciles God and man--without that key doctrine, Christianity falls. But the doctrine that the Reformers so painstakingly clarified, even spilled blood over, has become so muddled today that many Protestants barely recognize it. Sadly, there are some who react against a clear presentation of justification, calling it nothing more than useless hair-splitting.

The superficial interests of the seeker church have caused doctrinal issues to be downplayed and deemphasized--what "unchurched" person wants to come hear about theology? Under the influence of pragmatism, the seeker-sensitive movement has traded God-honoring doctrinal clarity and biblical purity for entertainment and motivational speeches.

Social and political concerns have brought evangelicals and Catholics together in recent years to unite against the forces of secularism. Under the influence of ecumenism, it's difficult for either group to remember what it was that divided them in the first place.

The pragmatists and ecumenicists are aided in their forgetfulness by new theological movements that redefine justification in more Catholic terms. Under the influence of liberalism and postmodernism, proponents of the New Perspective on Paul, the Emergent Church, and others have so confused and redefined the doctrine of justification that it has become shrouded in darkness once again.

The Christian church today is in danger of returning to the Dark Ages. The seeker movement has Christianity turning in its Bibles; the ecumenical movement urges Christians to use worldly means to accomplish temporal ends; and current theological movements look through the lens of philosophy--Enlightenment rationalism and postmodern subjectivism--rather than Scripture. The departure from sola scriptura has led to the departure from sola fide--justification by faith alone.

Back to the Beginning

In the 1500s a fastidious monk, who by his own testimony "hated God," was studying Paul's epistle to the Romans. He couldn't get past the first half of Romans 1:17: "[In the gospel] is the righteousness of God revealed from faith to faith" (KJV).

One simple, biblical truth changed that monk's life--and ignited the Protestant Reformation. It was the realization that God's righteousness could become the sinner's righteousness--and that could happen through the means of faith alone. Martin Luther found the truth in the same verse he had stumbled over, Romans 1:17: "Therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith" (KJV, emphasis added).

Luther had always seen "the righteousness of God" as an attribute of the sovereign Lord by which He judged sinners--not an attribute sinners could ever possess. He described the breakthrough that put an end to the theological dark ages:

I saw the connection between the justice of God and the statement that "the just shall live by his faith." Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before the "justice of God" had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven.

Justification by faith was the great truth that dawned on Luther and dramatically altered the church. Because Christians are justified by faith alone, their standing before God is not in any way related to personal merit. Good works and practical holiness do not provide the grounds for acceptance with God. God receives as righteous those who believe, not because of any good thing He sees in them--not even because of His own sanctifying work in their lives--but solely on the basis of Christ's righteousness, which is reckoned to their account. "To the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness" (Romans 4:5). That is justification.

Declared Righteous: What Actually Changes?

In its theological sense, justification is a forensic, or purely legal, term. It describes what God declares about the believer, not what He does to change the believer. In fact, justification effects no actual change whatsoever in the sinner's nature or character. Justification is a divine judicial edict. It changes our status only, but it carries ramifications that guarantee other changes will follow. Forensic decrees like this are fairly common in everyday life.

When I was married, for example, Patricia and I stood before the minister (my father) and recited our vows. Near the end of the ceremony, my father declared, "By the authority vested in me by the state of California, I now pronounce you man and wife." Instantly we were legally husband and wife. Whereas seconds before we had been an engaged couple, now we were married. Nothing inside us actually changed when those words were spoken. But our status changed before God, the law, and our family and friends. The implications of that simple declaration have been lifelong and life-changing (for which I am grateful). But when my father spoke those words, it was a legal declaration only.

Similarly, when a jury foreman reads the verdict, the defendant is no longer "the accused." Legally and officially he instantly becomes either guilty or innocent--depending on the verdict. Nothing in his actual nature changes, but if he is found not guilty he will walk out of court a free person in the eyes of the law, fully justified.

In biblical terms, justification is a divine verdict of "not guilty--fully righteous." It is the reversal of God's attitude toward the sinner. Whereas He formerly condemned, He now vindicates. Although the sinner once lived under God's wrath, as a believer he or she is now under God's blessing.

Justification is more than simple pardon; pardon alone would still leave the sinner without merit before God. So when God justifies He imputes divine righteousness to the sinner (Romans 4:22-25). Christ's own infinite merit thus becomes the ground on which the believer stands before God (Romans 5:19; 1 Corinthians 1:30; Philippians 3:9). So justification elevates the believer to a realm of full acceptance and divine privilege in Jesus Christ.

Therefore, because of justification, believers not only are perfectly free from any charge of guilt (Romans 8:33) but also have the full merit of Christ reckoned to their personal account (Romans 5:17). Here are the forensic realities that flow out of justification:

We are adopted as sons and daughters (Romans 8:15)
We become fellow-heirs with Christ (v. 17)
We are united with Christ so that we become one with Him (1 Corinthians 6:17)
We are henceforth "in Christ" (Galatians 3:27) and He in us (Colossians 1:27)

How Justification and Sanctification Differ

Justification is distinct from sanctification because in justification God does not make the sinner righteous; He declares that person righteous (Romans 3:28; Galatians 2:16). Notice how justification and sanctification are distinct from one another:

Justification imputes Christ's righteousness to the sinner's account (Romans 4:11b); sanctification imparts righteousness to the sinner personally and practically (Romans 6:1-7; 8:11-14).
Justification takes place outside sinners and changes their standing (Romans 5:1-2, sanctification is internal and changes the believer's state (Romans 6:19).
Justification is an event, sanctification a process.

Those two must be distinguished but can never be separated. God does not justify whom He does not sanctify, and He does not sanctify whom He does not justify. Both are essential elements of salvation.

Why differentiate between them at all? If justification and sanctification are so closely related that you can't have one without the other, why bother to define them differently? That question was the central issue between Rome and the Reformers in the sixteenth century, and it remains the main front in renewed attacks against justification.

Justification in Roman Catholic Doctrine

Roman Catholicism blends its doctrines of sanctification and justification. Catholic theology views justification as an infusion of grace that makes the sinner righteous. In Catholic theology, then, the ground of justification is something made good within the sinner--not the imputed righteousness of Christ.

The Council of Trent, Rome's response to the Reformation, pronounced anathema on anyone who says "that the [sinner] is justified by faith alone--if this means that nothing else is required by way of cooperation in the acquisition of the grace of justification." The Catholic council ruled "Justification ... is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just." So Catholic theology confuses the concepts of justification and sanctification and substitutes the righteousness of the believer for the righteousness of Christ.

What's the Big Deal?

The difference between Rome and the Reformers is no example of theological hair-splitting. The corruption of the doctrine of justification results in several other grievous theological errors.

If sanctification is included in justification, the justification is a process, not an event. That makes justification progressive, not complete. Our standing before God is then based on subjective experience, not secured by an objective declaration. Justification can therefore be experienced and then lost. Assurance of salvation in this life becomes practically impossible because security can't be guaranteed. The ground of justification ultimately is the sinner's own continuing present virtue, not Christ's perfect righteousness and His atoning work.

What's so important about the doctrine of justification by faith alone? It is the doctrine upon which the confessing church stands or falls. Without it there is no salvation, no sanctification, no glorification--nothing. You wouldn't know it to look at the state of Christianity today, but it really is that important.