Words for The Wise, The Importance of Justification, Titus 3 NIV (UK)

Titus 3 New International Version - UK (NIVUK)

Saved in order to do good

3 Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, 2 to slander no one, to be peaceable and considerate, and always to be gentle towards everyone.

3 At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. 4 But when the kindness and love of God our Saviour appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Saviour, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. 8 This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone.

9 But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless. 10 Warn a divisive person once, and then warn them a second time. After that, have nothing to do with them. 11 You may be sure that such people are warped and sinful; they are self-condemned.

Final remarks

12 As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there. 13 Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need. 14 Our people must learn to devote themselves to doing what is good, in order to provide for urgent needs and not live unproductive lives.

15 Everyone with me sends you greetings. Greet those who love us in the faith.

Grace be with you all.

Justification is one of the key themes of Paul’s New Testament writings or epistles, and today Justification is one of the essential doctrines of the Christian Faith, it is so important and relevant to us , we need to examine and understand this part of Christian Theology in depth. Now us let us examine some key scriptures and thoughts on Justification.

What does Justification mean to you ?

Do you know what time it is? From Elim Missions.

Titus 3

As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there, v12.

There is a time to change personnel.

Paul was sending 2 workers to take over from Titus. There are times for a fresh pair of legs, different perspectives. There are times when we need to make a substitute and get people off the field before they get burnt out or injured. Maybe it is time for you to change?

There is a time for extra effort.

Paul was asking Titus to do all he could to come to him at Nicopolis. That means don't give up at the first obstacle. It won't be a smooth path perhaps but adjust, tighten your belt, work smarter, dig in deep and just finish what needs finishing. Get where you should be. Maybe it is time for you to give it one big final effort?

There is a time for quietness.

Paul says he is wintering there in Nicopolis. It is a time to come aside, to dig deep, to ascertain the journey. Paul was not at that place yet. He had decided to winter there. Where will you winter? Do you have such a place to go to? Have you scheduled into your seasons of life a time when there is no loud activity, nothing much to report on, it is winter? Maybe it is time for you to plan for winter?

Matthew Henry's Commentary

Verses 1-8

(1.) We have here the prime author of our salvation—God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. 5:18. All things belonging to the new creation, and recovery of fallen man to life and happiness, of which the apostle is there speaking, all these things are of God the Father, as contriver and beginner of this work. There is an order in acting, as in subsisting. The Father begins, the Son manages, and the Holy Spirit works and perfects all. God (namely, the Father) is a Saviour by Christ, through the Spirit. John 3:16; God so loved the world as to give his only begotten Son, that whoever believes in him might not perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Eph. 1:3. We joy in God through Jesus Christ, Rom. 5:11. And with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ, Rom. 15:5.

(2.) The spring and rise of it—the divine philanthropy, or kindness and love of God to man. By grace we are saved from First to last. This is the ground and motive. God’s pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any thing out of himself. The occasion is in man, namely, his misery and wretchedness. Sin bringing that misery, wrath might have issued out rather than compassion; but God, knowing how to adjust all with his own honour and perfections, would pity and save rather than destroy. He delights in mercy. Where sin abounded, grace did much more abound. We read of riches of goodness and mercy, Rom. 2:4; Eph. 2:7. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience.

(3.) Here is the means, or instrumental cause—the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the power of God to salvation to every one that believeth. Thus having asserted God to be the author, his free grace the spring, and the manifestation of this in the gospel the means of salvation, that the honour of all still may be the better secured to him,

(4.) False grounds and motives are here removed: Not by works of righteousness which we have done, but according to his mercy, he saved us; not for foreseen works of ours, but his own free grace and mercy alone. Works must be in the saved (where there is room for it), but not among the causes of his salvation; they are the way to the kingdom, not the meriting price of it; all is upon the principle of undeserved favour and mercy from first to last. Election is of grace: we are chosen to be holy, not because it was antecedently seen that we should be so, Eph. 1:4. It is the fruit, not the cause, of election: God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth, 2 Thess. 2:13. So effectual calling, in which election breaks out, and is first seen: He hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. 1:9. We are justified freely by grace (Rom. 3:24), and sanctified and saved by grace: By grace you are saved, through faith; and that not of yourselves, it is the gift of God, Eph. 2:8. Faith and all saving graces are God’s free gift and his work; the beginning, increase, and perfection of them in glory, all are from him. In building men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shown, and the false removed.

(5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least—in regeneration or spiritual renewing, as it is here called. Old things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines, and sways, and governs, and makes the man a new man, a new creature, having new thoughts, desires, and affections, a new and holy turn of life and actions; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection; therefore it is said, He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Most act as if they were afraid to be happy before the time; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining the second glorious one, the resurrection of the just. Here then is formal salvation, in the new divine life wrought by the gospel.

The IVP New Testament Commentary Series

Salvation and Change (3:5-7)

Verses 5-7 explain in rich detail and from several perspectives the nature of the salvation that this event brought.

Salvation and God's mercy (3:5). First, the cause of our salvation is solely God's mercy. While from the standpoint of human need Jesus' crucifixion could be explained as "for our sins" (1 Cor 15:3), from the standpoint of God's love it was because of his mercy. This mercy of God is the equivalent of the loving-kindness of God that in the Old Testament (Hebrew hesed) formed the basis of the covenant relationship with Israel. Salvation in Christ has its origin in the very same place. It is God reaching toward humankind to put us into relation with himself, not (as the phrase not because of righteous things we had done shows) the reverse. Human effort is excluded: salvation is not something that a person can merit (Rom 3:21-28; Gal 3:3-9; Eph 2:8-9; 2 Tim 1:9).

Salvation and the Holy Spirit (3:5-6). Second, it is the Holy Spirit who applies salvation to us. But the three metaphors that occur in this connection—washing, rebirth and renewal—require a closer look. If you have been in the church for a while, you probably feel comfortable with such terms; they have become Christian jargon, and we hardly question their meaning. In fact, though, such words put off outsiders to the faith, and our frequent easy use

of such jargon leaves them rightly wondering whether we really do understand what we believe.

Salvation and hope (3:7). What is the goal of God's redemptive work? It is eternal life (Rom 2:7; 5:21; 6:22-23; Gal 6:8). Through justification, the believer takes up the privileged position of an heir, as Paul often points out (Rom 3:24; 4:13-14; Gal 3:6-29; 4:6-7). The unique thing about God's family is that every Christian shares this position equally. None is entitled to a greater share than another, for the object of inheritance is eternal life (compare Mt 19:29; Lk 18:18). But the inheritance is yet to be received, so it remains an object of hope. Nevertheless, the certainty of God's past acts in Christ guarantees the certainty of what is still to be fully obtained (see above on 1:2).

Consequently, Christians can boldly live the kind of life prescribed in verses 1 and 2, because God has intervened in human history to bring about a change. The whole salvation complex—rebirth and renewal, justification and hope—is reality, grounded in the historical events of Christ's ministry and death/resurrection and in the outpouring of the Holy Spirit. But to experience the new reality, the believer must actively decide to step forward; the reality of the Christian possibility is not experienced through reciting a creed but by performing it in faith.

Asbury Bible Commentary

A. Saved and Justified by God (3:3-7)

As if the phrase true humility toward everyone were in his mind, Paul reflects on the time prior to God's salvation. The use of we'clearly shows that Paul includes himself. The description in 3:3 of the person without Christ vividly demonstrates why we need a Savior. Note how God's kindness and love for all people (niv love is an inadequate translation of philanthrōpia) are exactly the right remedy. Appeared is simple past action; it has already taken place (see 2:11).

God's appearance brought salvation on the basis of his mercy, not our righteousness. In the Greek text, “not by works of righteousness” appears first in the clause and thus receives the emphasis. Washing of rebirth may refer to baptism, but since this phrase is linked grammatically with renewal by the Holy Spirit, the figurative cleansing by the Spirit in the believer's life is intended. Vv. 5-6 clearly show the triune God in operation, God generously pouring out the Holy Spirit through Jesus Christ. The result is justification—made as if we had never sinned—and inheritance of the hope of eternal life. How beautifully this hope corresponds with “the blessed hope” of 2:13. When comparing 2:11-14 with 3:3-7, we see 2:11-14 stressing the lifestyle that God desires and 3:3-7 providing the theology that backs up that lifestyle.

The Bible Panorama

Titus 3

V 1–2: ACCEPT AUTHORITY Church members are to be told to accept lawful authority and to be ready to do good works. They must live peaceably and gently, speaking no evil and showing humility to all men.

 V 3–8: CONVERSION CONDUCT Paul reminds Titus of the shameful and wicked ways that he and they lived before coming to know Christ. But God’s kindness and love in Christ have changed that, through His mercy, His cleansing and the work of His Holy Spirit in response to faith in Jesus Christ. Because of God’s grace, which has justified repentant sinners, they should now maintain good works, and Titus must teach this because it is good and profitable for them all.

 V 9–11: DAMAGING DIVISIONS Foolish disputes and unprofitable discussions which are going nowhere, and lead to strife, are to be avoided. A person causing division is to be warned twice only. If he still continues in his selfishness and sin, he is then to be rejected. The implication is that church discipline should then exclude him until repentance and faith are manifested.

V 12–14: SUPPORTING SAINTS Paul looks forward to a visit from Titus soon, and briefs him on the itineraries of some of his co-labourers in the gospel. He urges Titus to make sure that God’s saints are supported in their needs, lacking nothing. The church people must also maintain good works to meet their needs, and thus be fruitful.

 V 15: GRACIOUS GREETINGS Again, Paul ends one of his letters by sending the greetings of all with him and asking Titus to greet all who love him in the faith. They need what he wants for them, namely God’s grace.

Dictionary of Bible Themes

6678 justification, and Jesus Christ’s work

On account of the death and resurrection of Jesus Christ, the demands of the law of God are met, and believers are granted the status of being righteous in the sight of God.

Justification is grounded in the death of Jesus Christ

Jesus Christ’s death shields believers from God’s wrath Ro 5:9 See also Ro 3:24; Ro 4:25; Ro 5:18; 1Pe 2:24

Jesus Christ’s death fulfils the demands of the law of God Ro 8:3-4 See also Ro 3:25-26; Gal 3:13; 1Jn 2:2

Justification is grounded in the resurrection of Jesus Christ

Ro 4:25; Ro 10:9-10 See also Ac 2:22-39; Ac 4:10-12; Ac 17:30-31; 1Pe 3:18-21

Justification means believers are reckoned as righteous through the death of Jesus Christ

Ro 5:19; 1Co 1:30; 2Co 5:21 See also 1Co 6:9-11; Php 3:8-9 The term “imputation” is used to refer to the process by which God treats believers as being righteous in his sight on account of Jesus Christ’s death.

Justification is received by faith

Ro 1:17 pp Gal 3:11 See also Hab 2:4; Ro 5:1; Eph 2:8

The example of Abraham Ge 15:6 See also Ro 4:1-5,9-22; Gal 3:6-9,16-18

The example of David Ro 4:6-8; Ps 32:1-2

Apostolic teaching on the need of faith for justification Ac 13:39 See also Ro 3:22,25,27-30; Ro 4:5; Ro 5:1; Ro 9:30-32; Ro 10:10; 1Co 6:11; Gal 2:16; Gal 3:8,14; Eph 2:8

Justification is a gift of God’s grace

Ro 3:24 See also Ro 5:15-17; Ro 8:33; Tit 3:7

Not by works or the law Gal 3:11 See also Ro 3:20; Ro 4:5; Gal 2:16,21; Gal 3:2-5,24; Gal 5:4-6; Eph 2:8-9

1.      Justification means believers are reckoned as righteous through the death of Jesus Christ

2 Corinthians 5:17-21 New International Version - UK (NIVUK)

17 Therefore, if anyone is in Christ, the new creation has come:[a] the old has gone, the new is here! 18 All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: 19 that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. 20 We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: be reconciled to God. 21 God made him who had no sin to be sin[b] for us, so that in him we might become the righteousness of God.

2.    Justification is received by faith

Romans 1:16-17 New International Version - UK (NIVUK)

16 For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. 17 For in the gospel the righteousness of God is revealed – a righteousness that is by faith from first to last,[a] just as it is written: ‘The righteous will live by faith.’[b]

3.     Justification is a gift of God’s grace

Romans 3:22-26 New International Version - UK (NIVUK)

22 This righteousness is given through faith in[a] Jesus Christ to all who believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement,[b] through the shedding of his blood – to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished 26  – he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

Let us now examine,   the word Imputation

Dictionary of Bible Themes

6674 imputation

The term “imputation” is used to refer to the process by which God treats believers as being righteous in his sight on account of Jesus Christ’s death.

The crediting by God to believers with righteousness on account of Jesus Christ. Paul argues that Abraham did nothing which earned him the status of being righteous in the sight of God. Rather, Abraham believed the promise of God, and for that reason was granted the status of being righteous before God. Likewise, all who trust in Jesus Christ have righteousness imputed to them—that is, reckoned as if it was theirs. Imputation should not be confused with impartation. Believers are not made right ethically (impartation), but put right relationally (imputation). What God changes is not the character of believers but their legal standing before him. From this new position, believers are called to co-operate with the Holy Spirit in sanctification so that their character increasingly reflects their new standing.

4.    Believers’ sins are imputed to Jesus Christ

2 Corinthians 5:21 New International Version - UK (NIVUK)

21 God made him who had no sin to be sin[a] for us, so that in him we might become the righteousness of God.

Encyclopedia of The Bible

SALVATION

 The NT employs four terms which when taken together give a most comprehensive portrayal of the saving work of the Triune God. These are: sacrifice, propitiation, reconciliation and redemption. Sacrifice views salvation as the answer to man’s guilt; propitiation as the answer to God’s righteous wrath; reconciliation as the removal of the ground of God’s alienation from fallen man; and redemption as a release from bondage to sin.

a. Sacrifice (Gr. θυσία, G2602). This word which is used approximately thirty-five times in the NT is squarely rooted in the OT. The most frequent single occurrence of the term in the NT is found in the Book of Hebrews. The primary though not exclusive meaning of the term in Scripture is that of an expiation of guilt, atonement. (See esp. Heb 5:1; 7:27; 8:3; 9:9, 23, 26; 10:1, 5, 8, 11, 12, 26; 11:4; 13:15, 16.)

b. Propitiation (Gr. ἱλασμός, G2662). This word is used only three times in the NT (Rom 3:25; 1 John 2:2; 4:10). The RSV has rendered all three texts with the word “expiation” which has a more restrictive meaning. It would appear that behind the use of ἱλασμός, G2662, there is the twofold sense of propitiation and expiation. The particular stress of the word is prob. best taken as indicating God’s diverting of His righteous wrath from the sinner through the atoning work of His Son. Propitiation does not imply that the Son had to win over an incensed Father to an expression of love toward man; rather, it was precisely because of His eternal love that the Father sent His Son to be the propitiation for our sins.

c. Reconciliation (Gr. καταλλάσσω, G2904). This word is used in only four Pauline passages (Rom 5:10, 11; 2 Cor 5:18-20; Eph 2:16; Col 1:20-22). Reconciliation was a work of God in Christ whereby He removed the ground of His holy alienation from the sinner and thus did not impute his sins against him. The subjective change of the sinner’s attitude toward God is a result of the historical event of the cross, the objective work of reconciliation accomplished by Christ.

d. Redemption (Gr. ἀπολύτρωσις, G667). This word speaks the language of purchase and ransom. Redemption is the securing of a release by the payment of a price. In the theological sense, redemption means the release of the shed blood of Christ. Redemption from sin embraces the several aspects from which sin is to be viewed scripturally: (1) redemption from its guilt (Rom 3:24), (2) redemption from its power (Titus 2:14), (3) redemption from its presence (Rom 8:23).

The Believer's Assurance of Salvation, Hebrews 6 NASB, The In-depth Series

The famous and well loved American Hymn writer Fanny J.Crosby,  wrote these wonderful words

Blessed Assurance | Frances J. Crosby

Blessed assurance, Jesus is mine!

Oh, what a foretaste of glory divine!

Heir of salvation, purchase of God,

Born of His Spirit, washed in His blood.

Refrain:

This is my story, this is my song,

Praising my Savior all the day long;

This is my story, this is my song,

Praising my Savior all the day long.

Perfect submission, perfect delight,

Visions of rapture now burst on my sight;

Angels, descending, bring from above

Echoes of mercy, whispers of love.

Perfect submission, all is at rest,

I in my Savior am happy and blest,

Watching and waiting, looking above,

Filled with His goodness, lost in His love.

Hebrews 6 New American Standard Bible (NASB)

The Peril of Falling Away

6 Therefore leaving the [a]elementary teaching about the [b]Christ, let us press on to [c]maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. 3 And this we will do, if God permits. 4 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 and then have fallen away, it is impossible to renew them again to repentance, [d]since they again crucify to themselves the Son of God and put Him to open shame. 7 For ground that drinks the rain which often [e]falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; 8 but if it yields thorns and thistles, it is worthless and close [f]to being cursed, and [g]it ends up being burned.

Better Things for You

9 But, beloved, we are convinced of better things concerning you, and things that [h]accompany salvation, though we are speaking in this way. 10 For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the [i]saints. 11 And we desire that each one of you show the same diligence [j]so as to realize the full assurance of hope until the end, 12 so that you will not be sluggish, but imitators of those who through faith and patience inherit the promises.

13 For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, 14 saying, “I will surely bless you and I will surely multiply you.” 15 And so, having patiently waited, he obtained the promise. 16 For men swear by [k]one greater than themselves, and with them an oath given as confirmation is an end of every dispute. 17 [l]In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, [m]interposed with an oath, 18 so that by two unchangeable things in which it is impossible for God to lie, we who have [n]taken refuge would have strong encouragement to take hold of the hope set before us. 19 [o]This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters [p]within the veil, 20 where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.

What do we mean by the assurance of Salvation?

Question: "How can I have assurance of my salvation?"

Answer: Many followers of Jesus Christ look for the assurance of salvation in the wrong places. We tend to seek assurance of salvation in the things God is doing in our lives, in our spiritual growth, in the good works and obedience to God’s Word that is evident in our Christian walk. While these thing can be evidence of salvation, they are not what we should base the assurance of our salvation. Rather, we should find the assurance of our salvation in the objective truth of God’s Word. We should have confident trust that we are saved based on the promises God has declared, not because of our subjective experiences.

  

Read more here from Gotquestions:

Matthew Henry's Commentary

Verses 1-8

We have here the apostle’s advice to the Hebrews—that they would grow up from a state of childhood to the fullness of the stature of the new man in Christ. He declares his readiness to assist them all he could in their spiritual progress; and, for their greater encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth, Christians must leave the principles of the doctrine of Christ. How must they leave them? They must not lose them, they must not despise them, they must not forget them. They must lay them up in their hearts, and lay them as the foundation of all their profession and expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to support the building. Here it may be enquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were but weak, yet others of them had gained more strength; and they must be provided for suitably. And, as those who are grown Christians must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. 2. He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat.

I. The apostle mentions several foundation-principles, which must be well laid at first, and then built upon; neither his time nor theirs must be spent in laying these foundations over and over again. These foundations are six:—

1. Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, “Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again; there must be a second conversion a repenting not only of, but from, dead works.” Observe here, (1.) The sins of persons unconverted are dead works; they proceed from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a universal change of heart and life. (3.) Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily.

2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things; we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead works, and faith towards God, are connected, and always go together; they are inseparable twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity.

3. The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated.

4. Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord’s table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once.

5. The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world.

6. Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal.

These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them.

II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, Heb. 6:3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty.

III. He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here,

1. He shows how far persons may go in religion, and, after all, fall away, and perish for ever, Heb. 6:4, 5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num. 24:3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand.

2. The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, Heb. 6:8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.

Matthew Henry's Commentary

Verses 9-20

The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.

I. He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, Heb. 6:9. Observe, 1. There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.

II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, Heb. 6:10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end.

III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, Heb. 6:12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.

IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, Heb. 6:13; to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.

1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, Heb. 6:16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.

2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God’s eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.

3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,

(1.) Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.

(2.) What God’s design towards them is, in giving them such securities—that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.

(3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, etc., Heb. 6:19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider’s web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor-hold of the believer’s hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer’s hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer’s hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.

The Bible Panorama

Hebrews 6

V 1–3: PROGRESS  The readers are urged to progress from the foundational truths of the gospel in order to get to know God better. They are not told to abandon those truths, but to go on from them, as a boat would leave the harbour. It still needs that harbour!

V 4–6: PARTAKERS There are those who come to the very edge of faith in Christ and even partake of some of the Holy Spirit’s blessings (partake literally means ‘to go along with’) without ever having turned to Christ. Their hearts have become hardened by tasting God’s Word without taking it in, and by skirmishing around the border instead of entering into the blessing.

V 7–8: PARABLE The parable used here, of thorns and brambles coming up from the ground, reminds us that our fruit will show whether we are truly saved or not.

V 9–12: PERSUADED The writer, however, tells his readers that he is confident that they are saved and that there are things that accompany their salvation that he has noticed. This includes labouring in love for other Christians. He urges them to be diligent to walk with God day by day, through faith and patience, inheriting God’s promises.

V 13–18: PURPOSE Just as God confirmed His word and intentions through Abraham, He has confirmed it through His promise and His oath, fulfilled in Jesus Christ.

V 19–20: PRESENCE The Christian’s sure hope is anchored, as is his soul, in the presence of Jesus Christ in heaven. Like an anchor securing a boat, Jesus is there to ensure that those who trust in Him will be there with Him.

Dictionary of Bible Themes

8107 assurance, and life of faith

The  completeness of conviction and confidence expressed in the life of the believer, worked by the Holy Spirit. It derives from a  reliance upon God and his promises alone, and results in boldness and steadfastness in service and in the face of difficulties.

Assurance and faith

Dt 9:3; Heb 10:22 See also Dt 1:21; Jos 1:9; 2Ch 20:17; Jn 17:8; Heb 11:1; Heb 12:5

Assurance and hope

Heb 6:11 See also Pr 23:18; Heb 6:19

Assurance expressed by believers

Assurance in adversity Heb 13:6 See also Ps 118:6-7; Ps 3:6; Ps 27:3-5; Ps 46:1-3; Ps 71:5-6; Ps 73:26; Ro 8:38-39; 2Co 4:16

Assurance of God’s promises Jos 23:14 See also 1Ki 8:56; Ro 4:20-21; 2Co 1:20

Assurance in ministry Ro 1:16; 1Ti 3:13 See also 2Co 3:4; 2Co 4:1; 2Co 5:14; 1Th 1:5; 2Pe 1:12

Assurance in prayer 1Jn 5:14 See also 1Jn 3:21-22

Assurance of God’s will Ro 14:5 See also Ro 14:14,23; 1Co 8:9-11

Assurance may be strengthened

Examples of believers asking for assurance Ge 15:8 Abraham; Ex 33:16 Moses; Jdg 6:17 Gideon; Lk 1:18 Zechariah

Assurance through understanding Col 2:2

Assurance through waiting on God Ps 46:10 See also Ps 27:14; Ps 33:20; Isa 30:15; Isa 32:17-18 The revelation of God’s righteousness among his people results in true peace.

Assurance strengthened by others 2Ch 32:6-8 by example; 2Ti 3:14 through teaching; Col 4:12 through prayer; 1Th 3:2-3 through encouragement amidst trials

False teaching weakens assurance 2Th 2:2; 2Ti 2:18

The delusion of false assurance

The danger of self-assurance Lk 18:9-14; 2Co 10:12; Php 3:3-4

Such assurance proved false by conduct 1Jn 1:6 See also 1Jn 2:9-11; 1Jn 3:6; 1Jn 4:20; 2Jn 9; 3Jn 11

Easton's Bible Dictionary

Assurance

The resurrection of Jesus (Acts 17:31) is the "assurance" (Gr. pistis, generally rendered "faith") or pledge God has given that his revelation is true and worthy of acceptance. The "full assurance [Gr. plerophoria, 'full bearing'] of faith" (Heb. 10:22) is a fulness of faith in God which leaves no room for doubt. The "full assurance of understanding" (Col. 2:2) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The "full assurance of hope" (Heb. 6:11) is a sure and well-grounded expectation of eternal glory (2 Tim. 4:7, 8). This assurance of hope is the assurance of a man's own particular salvation.

This infallible assurance, which believers may attain unto as to their own personal salvation, is founded on the truth of the promises (Heb. 6:18), on the inward evidence of Christian graces, and on the testimony of the Spirit of adoption (Rom. 8:16). That such a certainty may be attained appears from the testimony of Scripture (Rom. 8:16; 1 John 2:3; 3:14), from the command to seek after it (Heb. 6:11; 2 Pet. 1:10), and from the fact that it has been attained (2 Tim. 1:12; 4:7, 8; 1 John 2:3; 4:16).

This full assurance is not of the essence of saving faith. It is the result of faith, and posterior to it in the order of nature, and so frequently also in the order of time. True believers may be destitute of it. Trust itself is something different from the evidence that we do trust. Believers, moreover, are exhorted to go on to something beyond what they at present have when they are exhorted to seek the grace of full assurance (Heb. 10:22; 2 Pet. 1:5-10). The attainment of this grace is a duty, and is to be diligently sought.

"Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty."

This assurance may in various ways be shaken, diminished, and intermitted, but the principle out of which it springs can never be lost.

Encyclopedia of The Bible

PERSEVERANCE. The word itself is not Biblical, being used only once, and then only as a recommendation for steadfastness in prayer: “Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints” (Eph 6:18).

Perseverance is, however, strongly supported in Scripture and has had a long history in the theological debates of the Church. In John 10:29, in a continuation of the passage on Jesus as the great shepherd, Jesus said: “My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.” Paul wrote that “the gifts and the call of God are irrevocable” (Rom 11:29); and again he gave assurance to the Philippians, “I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil 1:6; cf. 2 Thess 3:3; 2 Tim 1:12; 4:18). On the basis of such promises, a strong position has been taken historically by those of the Reformed and Calvinistic tradition, where it is maintained that “once saved, always saved”; that those whom God has elected and upon whom He has poured out His Spirit effectually will persevere to the end.

The doctrine of perseverance maintains itself in those theologies where election and predestination are firmly and completely maintained. It tends to slide away in any theology where man is considered to have any decisive part in his own salvation. The synergism and Semi-Pelagianism that show themselves in the Church of Rome, in Lutheranism, and esp. in churches of Arminian descent, naturally undermine the doctrine of perseverance. Those who hold a complete view of perseverance emphasize that the persevering is God’s, not man’s; that salvation is all of God, “all of grace,” and that any persevering done by man himself is not because this would be normal or natural with him, or even desired by him, but is because the feeding in by the persevering God of His Holy Spirit makes the regenerate man hold fast. Man holds steady to the end because he is held by God.

On the other hand, there are Scriptural reasons why perseverance is brought into question. The words of the writer to the Hebrews pose a constant threat to those who would rest in perseverance:

For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, if they then commit apostasy, since they crucify the Son of God on their own account and hold him up to contempt (Heb 6:4-7).

Or again,

For if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful prospect of judgment, and a fury of fire which will consume the adversaries (Heb 10:26, 27).

These are strong statements and give reason for those who point out that a man’s behavior even after his regeneration may destroy everything that God has done for him.

Those who argue for perseverance insist that what is said in John (10:27-29, see above) cannot in the consistency of the Bible be gainsaid in Hebrews. Two things must then be said about those portions of Scripture that seem to indicate a falling from grace: either the man was not saved in the first place in spite of any appearances to that effect; or, the necessary fruit of the fact of regeneration will be the works that necessarily follow a new life principle, a “new birth,” and therefore a man will consciously strive for the things of Christ. If he does not, one can question the reality of his experience of Christ, which is really a variation of the first argument. Even what appear to be cases of real apostasy (1 Tim 1:19, 20; 2 Pet 2:1, 2; etc.) are faced by the same argument: the apostasy is impossible once a man has been saved, and if it takes place after he appears to have been saved, the apostasy proves that regeneration never really took place, to which is added the ever possible argument that no one really knows what has finally taken place in a man’s heart even up to death.

Questions concerning perseverance are perennial and end with two basic theological questions: (1) How does an absolutely sovereign God act and interact with a morally responsible man? (2) What assurance does any man have in a universe where God is not completely in control; how sure is salvation if it depends on the undependability of the man’s will?

Bibliography A. H. Strong, Systematic Theology (1907), 868, 881, 886; L. Berkhof, Systematic Theology (1946), 545-549; J. Edwards, Works, III, 509, 532; C. G. Finney, Systematic Theology, 544, 619; ISBE IV, 2328, 2329.

Daily Buzz LogoJ.I. Packer’s Beautiful Explanation of Salvation and Repentance, Christian Leaders

 

I remembering hearing this man of God in Ammanford,  Carmathenshire in 1991,  when some friends from Bible School and I skipped a lecture to hear him at The Calvinistic Methodist Church.

More on the Calvinistic Methodist Church

This may be the best couple paragraphs theologian J.I. Packer ever wrote:

To the question: “What must I do to be saved?“

The old gospel replies: Believe on the Lord Jesus Christ.

To the further question: “What does it mean to believe on the Lord Jesus Christ?”

Its reply is: It means knowing oneself to be a sinner, and Christ to have died for sinners; abandoning all self-righteousness and self-confidence, and casting oneself wholly upon him for pardon and peace; and exchanging one’s natural enmity and rebellion against God for a spirit of grateful submission to the will of Christ through the renewing of one’s heart by the Holy Ghost.

And to the further question still, “How am I to go about believing on Christ and repenting, if I have no natural ability to do these things?”

It answers: Look to Christ, speak to Christ, cry to Christ, just as you are; confess your sin, your impenitence, your unbelief, and cast yourself on his mercy; ask him to give you a new heart, working in you true repentance and firm faith; ask him to take away your evil heart of unbelief and to write his law within you, that you may never henceforth stray from him. Turn to him and trust him as best you can, and pray for grace to turn and trust more thoroughly; use the means of grace expectantly, looking to Christ to draw near to you as you seek to draw near to him; watch, pray, and read and hear God’s word, worship and commune with God’s people, and so continue till you know in yourself beyond doubt that you are indeed a changed being, a penitent believer, and the new heart which you desired has been put within you. The emphasis in this advice is on the need to call upon Christ directly, as the very first step … So do not postpone action till you think you are better, but honestly confess your badness and give yourself up here and now to the Christ who alone can make you better; and wait on him till his light rises in your soul, as scripture promises that it shall do. Anything less than this direct dealing with Christ is disobeying the gospel. Such is the exercise of spirit to which the old evangel summons its hearers. ‘l believe – help thou mine unbelief': this must become their cry.

Source: J.I. Packer, A Quest for Godliness

1 Peter 1:3-12 English Standard Version Anglicised (ESVUK)

Born Again to a Living Hope

3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God's power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honour at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.

10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and enquired carefully, 11 enquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.