Gifts Flowing from the Grace of God

Election:

That God chose whom he would save is a common theme in Scripture. God’s eternal decree is all-encompassing, and salvation likewise comes according to his own gracious purpose (Acts 13:48; Rom 8:28–30; Eph 1:11; 2 Tim 1:9). Those whom God saves are those whom he chose to save (Eph 1:4; 1 Thess 1:4–5; 2 Thess 2:13–14, etc.).

God is not working at random: the gospel has been sent forth on no uncertain mission: the final outcome in the conflict between good and evil has not been left indeterminate; how many are to be saved or lost depends not on the will of the creature but rest on the decision of the Creator.

Means that God is not persuaded by our actions or conditions to save us.But it rest on God sovereign choice.

election is salvation planned. In this plan God the Father chose whom he would save and sent his Son to save them (John 6:37–40).

John 6:37–40 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.”

First - God works “all things” according to his own purpose, and human salvation is no exception (Eph 1:11). God is not contingent, and in his saving activity he always takes the initiative.

second - Scripture does not allow the notion (as election is sometimes mischaracterized) that some who may have wanted to be saved were refused. It was humanity’s unanimous rejection of God that made God’s sovereign choice necessary. Had he not chosen, all would be lost.

Third - God chose us “to the praise of his glorious grace” (Eph 1:4–6). His goal was his own exclusive praise. He was determined to save only in such a way that he receives all the credit for it (1 Cor 1:30–31).

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Regeneration -

Regeneration is the divine action by which God renews the fallen creation so that it reflects his character.

At conversion, God grants the believer new life and a new identity in Christ.

Regeneration applies to the inner self, not to the body, but those who have received the Spirit’s inward work can anticipate the Spirit’s renovation of their physical bodies in the resurrection.

It is not equivalent to conversion, because conversion is the human response to the gospel invitation, whereas regeneration is the divine action of renewal that (in most views) follows upon conversion.

Repentance and faith are the only conditions which God has placed upon man. Both of these are non-meritorious but are necessary conditions. God works in bringing influences to bear upon the sinner to bring him to conviction. Then when these lead the individual to respond in repentance and faith, God begins His work in salvation.

Regeneration is the result of man’s response to God. Regeneration, or New Birth as Jesus described it to Nicodemus, is necessary to spiritual living. Man naturally is in a depraved condition. The Word of God describes him as “dead in trespasses and sins” (Ephesians 2:1). This is why Jesus said, “Except a man be born again, he cannot see the kingdom of God” ’ (John 3:3). A moral change must take place in a man’s life before he can enjoy fellowship with God.

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Repentance / Faith

Man part in salvation. The Hebrew word that most closely approximates “repent” or “repentance” is translated into English as “return,” which basically means “to turn around and go in the opposite direction.” In theological contexts, the implication is to turn from a road characterized by rebellion toward God and to a road characterized by obedience. The emphasis is upon actions that necessarily proceed from turning one’s orientation toward God.

The Greek word for “repentance” derives from a verb meaning “to radically change one’s thinking.” “Repentance” refers to an event in which an individual attains a divinely provided new understanding of their behavior and feels compelled to change that behavior and begin a new relationship with God (Heb 6:1; Acts 20:21). While the Greek language can represent the concept of repentance as an independent action, the Semitic background of the New Testament writers demanded that appropriate actions follow the event of repentance (Matt 3:8; Acts 26:20). Examples of changed behaviors following repentance include: • Zacchaeus making restitution for the fraud he committed as part of his occupation (Luke 19:1–10) • Paul preaching the faith he once tried to destroy (Acts 9:1–28) • Onesimus, the runaway slave, returning to his master, Philemon, to face the consequences of his actions (Phlm 8–16)

It is only faith that saves, not because faith is greater than love or any other virtue, but because faith unites believers with Christ, in whom and because of whom they are accepted. So faith alone justifies, but the faith that justifies is never alone, it never exists without love and good works.

Justification -

Justification is a Christian’s judicial acceptance by God as not guilty because his sins are not counted against him.

The work of God is not complete in regeneration alone. The Word of God describes other divine transactions which take place at the time of regeneration and following it. Justification and sanctification are also wrought at that time. Justification is related to regeneration. But regeneration is a work that takes place in us while justification is an act of God toward us. Justification is a word describing the new standing which man has before God as he is declared righteous and acceptable before God.

Personal justification implies that the person justified has been guilty before God; and, in consideration of the atonement of Christ, accepted by faith, the sinner is pardoned and absolved from the guilt of sin and restored to the divine favor.”

Justification consists of two chief elements: (1) the forgiveness of sin and the removal of its guilt and punishment (Romans 8:1); and (2) the imputation of the righteousness of Christ and restoration to God’s favor.

Sanctification -

Sanctification is the ongoing supernatural work of God to rescue justified sinners from the disease of sin and to conform them to the image of his Son: holy, Christlike, and empowered to do good works.

Sanctification is both an act and a process. It is an act of God at the moment of salvation by which the believer is put into a state of dedication unto God and separation from the evil of the world. These are the two chief elements in sanctification (Hebrews 10:10, 14).

As a process, sanctification is a continuing growth of the believer in the grace of God (2 Peter 3:18).

In “justification,” Christ’s righteousness is imputed (credit , assign, give credit for good work) to believers: it is reckoned to their account, judicially speaking. In sanctification, Christ’s righteousness is imparted (to give): by the power of the Spirit, the converted sinner becomes more like Christ. The sinner is transformed in every area of his or her life: inward and outward, heart and action, relationships and purpose.

Impute - The word “impute” means “ascribe” or “credit.” Imputed righteousness thus carries the theological weight of being “counted” or “considered” or “reckoned” righteous.

Impart - The word “impart” means to “give.” Also called “infused” righteousness, imparted righteousness thus declares that Christ’s righteousness is given to, or infused within, the believer such that he or she actually becomes righteous.

Sanctification is the work of the Father, Son, and Holy Spirit (John 17:17, 19; 1 Cor 1:2, 30; Eph 5:25–27; Col 1:22; 1 Thess 5:23; Heb 10:10–13; 13:12, 20–21). Yet it is the Holy Spirit who applies this triune work, freeing and empowering believers to become like Christ Sanctification is the natural application of justification: those who have been declared holy are now made holy.

Preservation -

The view that people who are truly part of God’s elect will remain faithful to Christ and will not fall away from the faith.

certain continuance in a state of grace. Once justified and regenerated, the believer can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life.

Romans 8:28–30 “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.”

Grace of God keeps you in it , keeps you from it, But it will also keep you Going. To the point of being fully convinced and persuaded of this Love that Christ has showed.

teaches that true believers will certainly keep their faith to the end through all tests and temptations, and will finally come into their heavenly inheritance. Heaven and the believer are thus being kept for each other (1 Pet. 1:4–5), and Christ pledges that all who believe will certainly be raised by him at the last day (Jn. 10:28–30, cf. 6:39, 40).

Similar promises are quite clear in the NT. Jesus taught that, unlike the seed snatched away in the parable (Mt. 13:19), believers cannot be snatched from his grip (Jn. 10:29). Paul too was convinced that God will sustain and keep believers to the end (1 Cor. 1:8–9; Phil. 1:6; 1 Thes. 5:23–24)