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Chapter 56
Chapter 56
Ryrie’s Basic Theology Chapter 56: The Application of Salvation
Chapter 56
THE APPLICATION OF SALVATION
In this chapter we shall consider the ministries involved in the application of salvation. Historically, this consideration has been labeled the ordo salutis, or way of salvation, and it attempts to arrange in logical order (not temporal order) these activities involved in applying salvation to the individual. But like the question of the order of the decrees in lapsarianism, the ordo salutis in reality contributes little of substance. The most argued point is the relation between regeneration and faith, which we shall discuss later. Rather than trying to establish an order, it is more useful to note which ministries are solely of God (calling, regeneration) and which involve man as well (conviction, conversion).
I. CONVICTION
A. What is Conviction?
As recorded in John 16:8–11, the Lord promised that after Pentecost the Holy Spirit would convict the world of sin, righteousness, and judgment. What is conviction? It is not the same as conversion. It is convincing or refuting an opponent so that he has the matter set before him in a clear light whether he accepts or rejects the evidence.
The idea of “conviction” is complex. It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which the exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.1
Notice the use of the word in Matthew 18:15. The man reproved or convicted may accept the evidence and repent, or he may not, which would then result in a further confrontation. Conviction, then, offers proof, but does not guarantee the truth will be accepted, which is necessary for conversion.
B. Who are Convicted?
The world. Does this refer only to the elect? No, since the ministry of conviction expects that some will not accept the truth. Does it mean everyone in the world? Likely not, since this involves the specifics of sin, righteousness, and judgment, not just general conviction that comes from natural revelation. It must mean a large number of people, more than the elect, but not everybody (cf. John 12:19).
C. Of What are They Convicted?
Conviction comes in the specific areas of sin, righteousness, and judgment. The hotis may mean because or namely or a mixture in the three clauses. For example, if because, then the world is convicted of sin because of unbelief. If namely, then the world is convicted of the sin of unbelief. The righteousness is that which Christ provided on the cross, vindicated by His ascension to the Father. The judgment may be the sinner’s future judgment, assured by the already completed judgment of Satan, or it may refer to Satan’s judgment on the cross (John 12:31).
The order is a logical one. Man needs to see his state of sin, have proof of the righteousness that the Savior provides, and be reminded that if he refuses to receive that Savior he faces certain condemnation.
D. How is Conviction Accomplished?
Most likely several ways are involved. The Spirit may speak directly to man’s conscience, which, though able to be seared, can still convict. He may speak through the written Word. He may also use the spoken testimony or preached word. But whether or not people are involved in effecting this ministry of conviction, if conviction comes to an individual the Spirit must do it. We readily acknowledge that regeneration is the work of the Spirit, but we sometimes let ourselves think that our clever or convincing presentations can convict. Not so. God must do even that.
Chapter 56
THE APPLICATION OF SALVATION
THE APPLICATION OF SALVATION
In this chapter we shall consider the ministries involved in the application of salvation. Historically, this consideration has been labeled the ordo salutis, or way of salvation, and it attempts to arrange in logical order (not temporal order) these activities involved in applying salvation to the individual. But like the question of the order of the decrees in lapsarianism, the ordo salutis in reality contributes little of substance. The most argued point is the relation between regeneration and faith, which we shall discuss later. Rather than trying to establish an order, it is more useful to note which ministries are solely of God (calling, regeneration) and which involve man as well (conviction, conversion).
I. CONVICTION
I. CONVICTION
A. What is Conviction?
A. What is Conviction?
As recorded in , the Lord promised that after Pentecost the Holy Spirit would convict the world of sin, righteousness, and judgment. What is conviction? It is not the same as conversion. It is convincing or refuting an opponent so that he has the matter set before him in a clear light whether he accepts or rejects the evidence.
8 And when he comes, he will convict the world concerning sin and righteousness and judgment:
9 concerning sin, because they do not believe in me;
10 concerning righteousness, because I go to the Father, and you will see me no longer;
11 concerning judgment, because the ruler of this world is judged.
The idea of “conviction” is complex. It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which the exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.1
Notice the use of the word in . The man reproved or convicted may accept the evidence and repent, or he may not, which would then result in a further confrontation. Conviction, then, offers proof, but does not guarantee the truth will be accepted, which is necessary for conversion.
15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.
15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.
B. Who are Convicted?
B. Who are Convicted?
The world. Does this refer only to the elect? No, since the ministry of conviction expects that some will not accept the truth. Does it mean everyone in the world? Likely not, since this involves the specifics of sin, righteousness, and judgment, not just general conviction that comes from natural revelation. It must mean a large number of people, more than the elect, but not everybody (cf. ).
19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”
C. Of What are They Convicted?
C. Of What are They Convicted?
Conviction comes in the specific areas of sin, righteousness, and judgment. The hotis may mean because or namely or a mixture in the three clauses. For example, if because, then the world is convicted of sin because of unbelief. If namely, then the world is convicted of the sin of unbelief. The righteousness is that which Christ provided on the cross, vindicated by His ascension to the Father. The judgment may be the sinner’s future judgment, assured by the already completed judgment of Satan, or it may refer to Satan’s judgment on the cross ().
31 Now is the judgment of this world; now will the ruler of this world be cast out.
The order is a logical one. Man needs to see his state of sin, have proof of the righteousness that the Savior provides, and be reminded that if he refuses to receive that Savior he faces certain condemnation.
D. How is Conviction Accomplished?
D. How is Conviction Accomplished?
Most likely several ways are involved. The Spirit may speak directly to man’s conscience, which, though able to be seared, can still convict. He may speak through the written Word. He may also use the spoken testimony or preached word. But whether or not people are involved in effecting this ministry of conviction, if conviction comes to an individual the Spirit must do it. We readily acknowledge that regeneration is the work of the Spirit, but we sometimes let ourselves think that our clever or convincing presentations can convict. Not so. God must do even that.
II. CALLING
II. CALLING
A. The General Call
A. The General Call
Only one or two references in the New Testament use the word “call” to convey the idea of a general call to elect and nonelect alike. clearly supports the concept, while 9:13 may also. However, the idea is clearly expressed in passages like and . This is God’s general invitation to men to come to Him.
14 For many are called, but few are chosen.”
16 But he said to him, “A man once gave a great banquet and invited many.
17 And at the time for the banquet he sent his servant to say to those who had been invited, ‘Come, for everything is now ready.’
18 But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’
19 And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’
20 And another said, ‘I have married a wife, and therefore I cannot come.’
21 So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’
22 And the servant said, ‘Sir, what you commanded has been done, and still there is room.’
23 And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled.
24 For I tell you, none of those men who were invited shall taste my banquet.’ ”
37 On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink.
B. The Effective Call
B. The Effective Call
This is the call that only the elect respond to through faith and that results in their salvation (; ). This is God’s work, though He uses the proclamation of the Word of God (). The call is unto fellowship (), light (), liberty (), holiness (), and His kingdom (2:12).
30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:
17 So faith comes from hearing, and hearing through the word of Christ.
9 God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.
9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.
13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.
7 For God has not called us for impurity, but in holiness.
III. REGENERATION
III. REGENERATION
A. The Meaning of Regeneration
A. The Meaning of Regeneration
The word, used only twice in the New Testament (; ), means to be born again. To be born from above (anothen) occurs in and probably includes the idea of being born again also (see the use of anothen in ). It is the work of God that gives new life to the one who believes.
28 Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,
3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”
9 But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more?
B. The Means of Regeneration
B. The Means of Regeneration
God regenerates () according to His will () through the Holy Spirit () when a person believes (1:12) the Gospel as revealed in the Word ().
13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.
5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.
23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God;
C. The Relation of Regeneration and Faith
C. The Relation of Regeneration and Faith
In the Reformed statement of the ordo salutis, regeneration precedes faith, for, it is argued, a sinner must be given new life in order to be able to believe. Although this is admittedly stated only as a logical order, it is not wise to insist even on that; for it may as well be argued that if a sinner has the new life through regeneration, why does he need to believe? Of course, there can be no chronological order; both regeneration and faith have to occur at the same moment. To be sure, faith is also part of the total package of salvation that is the gift of God (); yet faith is commanded in order to be saved (). Both are true.
9 not a result of works, so that no one may boast.
31 And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.”
D. The Fruit of Regeneration
D. The Fruit of Regeneration
The new life will bear new fruit. In ; ; ; , , and 18, some of the results of the new life include righteousness, not committing sin, loving one another, and overcoming the world.
29 If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.
9 No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God.
7 Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.
1 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him.
4 For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith.
18 We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.
IV. FAITH
IV. FAITH
A. The Meaning of Faith
A. The Meaning of Faith
Faith means confidence, trust, to hold something as true. Of course, faith must have content; there must be confidence or trust about something. To have faith in Christ unto salvation means to have confidence that He can remove the guilt of sin and grant eternal life.
B. The Necessity of Faith
B. The Necessity of Faith
Salvation is always through faith, not because of faith (). Faith is the channel through which we receive God’s gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (; ).
8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,
24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.
3 And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.
Normally the New Testament word for believe (pisteuō) is used with the preposition eis (), indicating reliance or confident trust in the object. Sometimes it is followed by epi, emphasizing the trust as laying hold on the object of faith (; ). Sometimes it is followed by a clause that introduces the content of the faith (10:9). The verb is used with a dative in . But whatever the form, it indicates reliance on something or someone.
16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
33 as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.”
11 For the Scripture says, “Everyone who believes in him will not be put to shame.”
3 For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.”
C. The Kinds of Faith
C. The Kinds of Faith
The Scriptures seem to distinguish four kinds of faith.
1. Intellectual or historical faith. This apprehends the truth intellectually as a result of education, tradition, rearing, etc. It is human and does not save (; ; ).
26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.
27 King Agrippa, do you believe the prophets? I know that you believe.”
28 And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?”
19 You believe that God is one; you do well. Even the demons believe—and shudder!
2. Miracle faith. This is faith to perform or receive a miracle, and it may or may not be accompanied by salvation (; ; ).
10 When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel have I found such faith.
11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven,
12 while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.”
13 And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.
20 He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”
9 He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well,
3. Temporary faith. illustrates this kind of faith. It seems similar to intellectual faith, except that there seems to be more personal interest involved.
13 And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away.
4. Saving faith. This is a reliance on the truth of the Gospel as revealed in the Word of God.
D. The Facets of Faith
D. The Facets of Faith
1. The intellectual facet. This involves a factual and positive recognition of the truth of the Gospel and the person of Christ.
2. The emotional facet. The truth and the person of Christ are now seen in an interested and absorbing way.
3. The volitional facet. Now the individual appropriates personally the truth and the Person and places his reliance on Him.
Although these three facets may be distinguished, they must be integrated when saving faith takes place. The person believes in Christ with all his being, not just his intellect or emotions or will.
Perhaps one of the clearest statements of the necessary content to saving faith is found in the words of the Lord to the sinful Samaritan woman. He said, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water” (). Know about the gift and the Person, then ask and receive eternal life.
10 Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.”
Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (pp. 375–378). Chicago, IL: Moody Press.