MT Final Exam

Kenosis 2

Greek for "self-emptying," a reference to how the Son of God "emptied himself" in order to take on human nature and redeem the world.

What regeneration means

In James 1:18 the word apokueo is used. It means to give birth to. James says, "In the exercise of His will, [the Father] brought us forth by the word of truth..." where he speaks of a spiritual birth by means of the Word. The second word is gennao and refers to becoming the parent of someone, to beget. John, in his gospel and first epistle speaks of being "born of God" (I Jn.2:29; 3:9; 4:7; 5:1,4,18; Jn.1:13). Jesus in Jn.3:4-8 confronts Nicodemus with the necessity of being born of the Spirit. Another Greek word anagennao, means to beget again, cause to be born again, referring to the spiritual rebirth of Christians in I Pe.1:3,23, ""Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again [intensive perfect, focuses on resultant state] to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance...(Vss.3,4a). The idea of a new beginning through a new birth with the infusion of divine life was a widespread idea in the ancient world [Best]. I Pe.1:23, ".. you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God." Notice the contrast between the seed that produces mortal human life and divine seed that produces eternal life [Best]. Ktizo refers to bringing something into existence, to create. Eph.2:10 tells us that we are God's creation (poiema), that is, God has made us what we are [BAGD]. We are His workmanship created in Christ for good works. We are a new being, created in the likeness of God in righteousness and holiness of the truth (Eph.4:24). In Col.3:10 this 'new self' is being renewed in knowledge according to the image of it's Creator. The creative work of God produces new life. The result of this creative act is described as 'a new creature' (i.e., that which is created (ktisis, II Cor.5:17; Gal.6:15) whereby old things have passed away and new things have come. [Here the state of a believer is viewed positionally and in its entirety. Wallace] The Greek word paliggenesia, translated "regeneration," is found in two places in the NT. In Mt.19:28 it refers to the new Messianic age or world. In the second place where the word is found it refers to the experience of a complete change of life, the rebirth of a redeemed person: "He saved us, not on the basis of deeds, which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit" (Titus 3:5). [The bath or washing that brings about regeneration (BADG), cf. Eph.5:26. Perhaps the cleansing & purification that brings it about, referring to the OT manner for purification, cf. Heb.10:22. And either by renewal of the inner person by the Holy Spirit or by the washing of the renewal of the inner person through the Holy Spirit. Cf. Rom.12:2; II Cor.4:16. (ED)] Finally, the apostle uses the term suzoopoieo, to make alive together with someone or "to give life together with" (Berkhof) to emphasize that even though we were dead in our transgressions, God made us alive together with Christ, having forgiven us of all of them (Col.2:13; Eph.2:5). Regeneration is the instantaneous imparting of divine life whereby the person becomes a new creation, spiritually reborn with a complete change of life (ED).

Hypstatic Union

It signifies the union of two natures in one being. Denotes the union of the divine and human natures of Christ in only one ego or self.

Definitions of faith. What it means in OT and NT. Understand Heb.11:1.

The Bible doesn't always use the term faith with the same meaning. The most common word for "believe" in the OT is he'emin, a hiphil form of 'aman. Shelton says that in the OT he'emin is only used for a personal relationship, since "behind the word there exists the man who is trusting." (Weiser). In the niphal form of the word (Dt.7:9; Isa.49:7; I Kgs.8:26; Isa.55:3; Ps.19:7; 111:7), it means "to be firm or established;" an in hiphil, "to consider established," "to consider as true," or "to believe." When he'emin is constructed with the preposition beth, it evidently refers to the basis of confident dependence in a person or thing or testimony. When he'emin is constructed with the preposition lamedh it signifies the assent given to a testimony that is accepted as true. (Berkhof). The next Hebrew word in importance is batach, to attach oneself, to trust, confide in. The basic idea is associated with firmness or solidity. When constructed with beth it means "to trust in," "to lean on," or "to confide." It doesn't denote intellectual belief as much as it does trust and commitment. (Eichrodt). There is one other word, chasah, which is used with less frequency and means "to hide oneself" or "to flee to a refuge," emphasizing the idea of confidence (Berkhof); therefore, to confide in, to hope in; to trust. It's distinguished from batach because it indicates a more precipitative action. Though the participle can mean to take shelter in a literal sense (Job 24:8; Ps.104:18), it is used more often in a figurative sense of seeking spiritual refuge and putting trust in one's deity. (SZ). Dr. Dehler defines faith, as it's used in the OT, as "an act of making the heart firm, constant and secure in Jehovah." In a very real and interesting way, OT Hebrew doesn't have a noun for faith (except perhaps in Hab.2:4). Why could that possibly be significant? (Action and movement). NT Greek words: The first is a verb pisteuo; two basic meanings: a) To consider something to be true and therefore worthy of one's trust, hence, "to believe. For example, to believe in or to be convinced of the testimony of someone, like those who believed the apostles testimony (II Thes.1:10b; cf. I Cor.13:7; I Jn.4:16). Or it can mean to give credence to something. For example, there were people who did not believe those who saw Jesus after His resurrection (Mk.16:14). [BADG] b) The Greek word also means to entrust oneself to an entity in complete confidence, thus believe (in), trust. Cf. Acts 16:34; 13:12; Titus 3:8; Mt.27:42; Jn.6:29-30; 8:30-31. [BADG] The word with the preposition eis expresses the meaning of an absolute transfer of confidence in ourselves to another, a complete surrender to Christ (Berkhof); to believe in or on Christ, implying knowledge or assent to and confidence in Him (SZ)—Jn.2:11; 3:16,18,36; 4:39; 14:1; Rm.10:14; Gal.2:16; Phil.1:29. The Scriptures also call Christians, 'believers'; they are those who made their commitment to Christ, those who became believers in Him. A special kind of this faith is the confidence that God or Christ is in a position to help those who ask, out of their distress. In Mt.8:13 Jesus said to the centurion in Mt.8:13, "May it be done to you in accordance with the confidence you have." Or in Mt.9:28 Jesus asks two blind men if they had the confidence that He, Jesus, was able to do what they were asking. [BADG] Another word in the NT is the noun pistis. It does have the meanings of faithfulness or reliability (Rom.3:3; Titus 2:10; Gal.5:22; II Thes.1:4), as well as that which is believed, i.e., body of faith/belief/teaching (I Cor.12:9; 13:2; Lk.17:5). But in a much larger context it also means the state of believing on the basis of the reliability of the one trusted, trust, confidence, faith. For example, faith, trust or confidence in God (Mk.11:22; I Pe.1:21; I Thes.1:8), as well as faith in Christ (Rom.3:22,26; Gal.2:16,20; 3:22; Phil.3:9a). The word is also used in connection with belief and trust in the Lord's help in physical and spiritual distress, often in the synoptic gospels (Mt;8:10; 9:2,22,29; Mk.2:5; Lk.5:20). In Acts 14:9 the lame man had faith that he would be cured. [BADG]. Some people think that the quotation in Heb.11:1 is a definition of faith: "Now faith is the assurance (hupostasis) of things hoped for, the conviction (elegchos) of things not seen." But Westcott says that "the order of the words in the original Greek show that the object of the author is not to give a formal definition of faith, but to emphasize characteristics of faith that are connected with his argument." In other words, the Hebrew author may just be stating what the nature of faith is, rather than giving us a definition of it. Faith is the underlying essence or underlying reality (hupostasis) of what we hope for. Faith is the essence that gives real existence to what is hoped for. This Greek word hupostasis can also mean, "title-deed." Faith is our guarantee that we will possess what we hope for. But faith is not only the assurance of things hoped for, it's also the conviction (elegchos) of things not seen. In other words, faith is the proof or conviction about unseen things. It's the conviction of their reality. It's the evidence for the truth of what we do not see.

Erroneous ideas regarding regeneration

a) Regeneration is not water baptism. The Memento and Certificate of Baptism, printed by the Lutheran Missouri Synod's Concordia Publishing House reads, "In baptism full salvation has been given unto you; God has become your Father, and you have become his child though this act..." Among the Jews, when a pagan became a proselyte to their religion, it was said that they were "born again." This change of state from outside to inside the theocracy was called regeneration. In a certain measure this term passed to the Christian church. The Council of Trent (1545-63) stated that while Christ "merited for us justification by His most holy passion... the instrumental cause [of justification/regeneration] is the sacrament of baptism... If anyone says that baptism is... not necessary for salvation, let him be anathema." Vatican II (1662-65) reconfirms all of Trent and reiterates the necessity of baptism for salvation, as does the universal Catechism for the Catholic Church released by the Vatican in 1993: "Baptism is necessary for salvation... the Church does not know of any [other] means... that assures entry into eternal beatitude." Yet, remember the jailor who saw the prison doors opened after the earthquake and later asked Paul, "What must I do to be saved" (Acts 16:30)? Paul and Silas said, "Believe in the Lord Jesus, and you will be saved, you and your household" (Acts 17:31) and they were later baptized that night (vss.32-34). When Paul reminded the Corinthians of the essential ingredients of the gospel which he preached and by which they had been saved, he made no mention of baptism (I Cor.15:1-4). In fact, he distinguished between the gospel and baptism: "Christ sent me not to baptize, but to preach the gospel..." (I Cor.1:17). Paul hadn't baptized most of the Corinthians, couldn't remember whom he had baptized, and was thankful that it had been very few (I Cor.1:14-16)—a strange attitude if baptism is essential to salvation! If baptism and regeneration were identical, why does the apostle appear to make so little of ritual? And without baptizing them, Paul declared that he was their father in the faith: "in Christ Jesus I have begotten you through the gospel" (I Cor.4:15). Cornelius, the centurion, was saved (Acts 11:14) and even baptized with the Holy Spirit before being baptized in water (Acts 10:44,47). The criminal on the cross wasn't baptized, but Jesus said that He would see him in Paradise that day (Lk.23:42‑43). Baptism symbolizes regeneration, but it never produces it (Mullins). Regeneration is not a sacrament, but rather a miracle of God. b) Regeneration is not becoming a member of a church. Today's Roman Catholic Code of Canon Law (Canon 849) declares that those baptized are thereby "freed from their sins, are reborn as children of God and... incorporated in the Church." No one can acquire merit before God by his constant and even faithful attendance of church services. c) Regeneration is not reform. Regeneration is not some natural, external step forward in the development of man. It's not a transition from childhood to adulthood. Nor is it just reforming one's emotional life or mindset in order to be spiritual. Regeneration is a supernatural act of God; it's the communication of divine life and a spiritual change that occurs in a moment of time. d) Regeneration is not hereditary. Jn.1:12‑13 says that the new birth isn't due to the natural means of paternity, nor to sexual desire or physical impulse, neither to the will or plan of man\. John says that it is God Himself who regenerates. He is the agent. It's God who makes the change in us.

Reasons why Christ died for all

(1) The genuineness of the scriptural invitations to come to Christ: II Pe.3:9; Mt.11:28; Rev.22:17. (2) The love and justice of God: Jn.3:16; I Jn.4:7‑10; II Pe.3:9. (3) Those for whom Christ died can still perish: II Pe.2:1; Heb.10:29; Mt.23:37; Heb.2:3. (4) The Gospel is to be proclaimed universally: Mt.24:14; Mt.28:19; Acts 1:8; Acts 17:30; Mk.16:15. (5) The teaching of Scripture: I Tim.2:6; Heb.2:9; II Cor.5:14,15,19; I Tim.4:10; I Jn.2:2.

Redemption

1) Agorazo—"to buy, to purchase merchandise" or "to go to the market and make a purchase"; or, "to pay the price for something." "To pay the price that our sin demanded so that we could be redeemed" (Ryrie). Christ paid the price required (Gal.3:13) and thus removed the sinner's responsibility to pay it. The price paid was Jesus' blood, Rev.14:3‑4. We were bought by God in the slave market and the payment was the blood of Christ. (Pentecost) 2) Exagorazo is a more intense or strengthened form of agorazo. Agorizo—to buy; exo—to buy out or redeem from, especially the purchasing a slave with a view to his freedom. The word generally means to buy up, to buy all that can be bought. 3) Lutroo (Num.18:15,17; Dt.8:5) in the N.T. is used only in Lk.24:41; Titus 2:14; I Pe.1:18. Literally, "to bring forward a ransom." In the middle voice, to release by payment of a ransom, to redeem; in the passive, to be redeemed or ransomed. While exagorazo signifies the price paid with a view to redemption, lutroo signifies the actual "deliverance," the setting at liberty (Vine). 4) The doctrine of redemption means that because of the blood of Christ, we have been bought, taken out of slavery and freed (Ryrie). The term redemption at times refers to the liberation from captivity and other times to the payment of the debt (Theissen).

Various means by which repentance is effected or produced

1) By means of the ministry of the Gospel word. Hearing the gospel message can lead one to repentance: Acts 2:37,38,41. Cf. Lk.11:32 & Jonah 3:5-10; II Tim.2:24,25; Mt.12:41; Mk.1:4; Acts 20:21; Gal.6:1; Mk.6:12; Acts 26:19-20. Let's also remember that the message must be preached in the power of the Holy Spirit (I Thes.1:5‑9). 2) By means of God's patience and kindness toward man (Rm.2:4; II Pe.3:9). Cf. Lk.6:35; Dt.4:30-31. 3) By means of the Lord's discipline (Rev.3:19; cf. Heb.12:5‑11; I Kgs.8:46-50. Cf. Heb.12:5-11; I Kgs.8:46-50; II Chr.6:34-39. 4) By means of sorrow according to [the will of] God (II Cor.7:8‑11). God has benevolent motives in the sorrow that He permits to come into our lives. Sorrow can lead to repentance when it is a sorrow according to God (II Cor.7:9). In other words, feeling sorrow such as God means us to feel can turn us to Him. In verse 10 the apostle says literally, "For the sorrow according to God works repentance to (eis) salvation not to be regretted..." The sorrow according to God's will works doesn't bring regret to either repentance or salvation.

Subsistution

1) Christ's vicarious suffering and punishment do not mean simply that He suffered for our benefit or in our favor. 2) Christ did not die for His own sins (Jn.8:46; I Pe.1:22) but rather for the sins of others (I Cor.15:3; Isa.53:6,12; II Cor.5:21). 3) Huper does signify "in the place of" in Gal.3:13; II Cor.5:14,15,21 [it would be absurd to say that one died for the benefit of others and then all died]; Rm.4:25; Gal.1:4; Rm.8:3; I Cor.15:3; Gal.2:20. Anti means "instead of" in Mt.2:22; 5:38; I Tm.2:6; Lk.11:11; I Thes.5:15. 4) "It is immoral for God to punish an innocent person." Christ and the Father are not two different gods. Christ is God incarnate. So it is not improper for the Judge Himself to pay the penalty. Also, Christ voluntarily carried the penalty for our sins (Jn.10:17‑18).

The exaltation of Christ and what is compromises

1) Descension into hades. 2) God exalted Him. 3) His resurrection. 4) His bodily Ascension into Heaven. 5) He seated at the Right Hand of God. 6) He will come again.

Importance of Christ's Death and 1 Corinthians 15:3

1) It was predicted in the Old Testament. 2) It is prominent in the New Testament. 3) It is the principal purpose of the incarnation (1 Corinthians 15:3). 4) It is one of the cardinals or fundamental truths of the Gospel. 5) It is essential to our salvation. So that God could forgive a sinner and yet remain just, Christ had to pay the penalty of the sinner. 1 Corinthians - Christ died for the sins of others.

Know and understand the differences between justification and regeneration.

1) Justification deals with guilt because of sin. Regeneration deals with death because of sin. 2) Justification takes place before God. Regeneration takes place within us. 3) In justification, it's Christ for us. In regeneration, it's Christ in us. 4) Objective in justification—Christ's death was totally effective. Subjective in regeneration—it must be made real in the person. 5) Declarative in justification. Creative in regeneration—made new in Christ. 6) The righteousness of God in justification. The life of God in regeneration.

3 References to Christ's Dissension into Hades after His death

1) Luke 16:19-30 (Lazarus), 2) 1 Peter 3:18-20 (See notes), 3) Acts 2:27,31, 4) Ephesians 4:8-10

Propitiation

1) Propitiation—God's wrath being satisfied by the death of Christ. Expiation—the removal of sin by the sacrifice that satisfied God. For the sinner, his guilt is expiated; for God, His justice is propitiated. 2) Propitiation properly signifies the satisfying of God's wrath against sin by the sacrifice of the blood of Christ. Hilasmos—I Jn.2:2; 4:10; Lv.25:9. Hilasterion—Rm.3:25; Heb.9:5. Hilaskomai—Lk.18:13; Heb.2:17. 3) "Propitiation does not have the intent of placating a vengeful God, but rather, to satisfy the justice of a holy God, making it possible for Him to demonstrate mercy with justice." 4) Lk.18:10‑13. Lit., "God be propitious to me the sinner" (v.13)

Know the four means by which faith is acquired

1) Rm.10:14,17. Faith comes from or arises from hearing, and the hearing through the Word or message. So, the Word of God is the means through which faith arises from hearing it. Cf. Acts 4:4; Gal.3:2,5. If faith comes by hearing the Word preached or by reading it, then once we hear or read the Word (with understanding) we're responsible for having faith. Cf. Rm.4:20‑21; II Tim.3:15; cp. Ja.1:18,20,21; I Pe.1:23; Mk.1:24. 2) Lk.22:32 & 17:5 speak of prayer as being an instrument for the development of faith. See also Mk.9:23‑24; Mt.17:19‑21. (Luz). 3) Another way for our faith to grow is just to start using what faith we already have, and God will make it grow. By exercising the faith we have, it will be strengthened. Think about Abraham and when the Lord told him that he would have a son. Abraham knew that for this to happen God was going to have to do something since Abraham's own body was useless and Sarah, herself, was past childbearing age. But he didn't waver at God's promise because of unbelief. Abraham was empowered or strengthened by means of faith, and he gave glory to God. Why? Because Abraham was fully persuaded that what God had promised God was also able to do.(Rom.4:17-21). Cf. Jdgs.6:14ff; Mt.25:29. 4) Looking to Christ: "fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (Heb.2:2)—looking away from all that will distract and looking to Jesus. He is the Leader and the Source of our faith, giving the first incentive for our belief. He is also the Finisher of our faith in that He brings our faith to maturity and perfection.

The three aspects of faith; know what each means and also what each element is about, i.e. what it encompasses or describes. (The volitional has two parts)

1) The Intellectual Aspect Jn.2:18-22. "..and they believed the Scripture and the word which Jesus had spoken." The intellectual element of faith involves the knowledge of truth. "Faith comes from hearing, and hearing by the word of Christ" (Rom.10:17). But faith is not merely what a person believes, i.e.., accurate doctrine or creed, but also and more importantly, that the object of his faith is valid. Ps.9:10a, "And those who know your name will put their trust in You..." Jesus, in Jn.5:24 said, "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life." It's important to remember that faith is not believing in something without evidence—it's not a blind act of the soul, it's not a jump in the dark. Faith rests in the best evidence, namely the resurrection and the Word of God that "stands forever" (Isa.40:8). You can believe with your head without believing with your heart; but you can't believe without your head (Evans). Jn.3:2,31‑34; Rm.10:14‑17; 1:16; Acts 11:13‑14; Jn.20:31; I Cor.15:1‑4; Acts 10:43; Jn.17:3; II Cor.4:6; Heb.11:7; Phil.3:8; Lk.1:77. 2) The Emotional Aspect There must also be a heart-felt emotional response to the truth. There is an awakening of the emotions and sensibilities as a result of the knowledge of the gospel. That Christ died for you on Calvary's cross must also spark feelings that this is true and important for your life. A firm conviction and assurance about a truth is different that just having an informed and intellectual assent to it. What would be the danger of putting excessive or exaggerated emphasis on the emotions? Cf. Mt.13:20-21. Theissen has pointed out: "Those who have an exaggerated quantity of emotions in their faith tend to fall back and apostatize and feel the need to be 'saved' repeated times." 3) The Volitional Aspect The most important element of faith. 'Trusting' with just your head and feelings in Christ alone for salvation is different than accepting through faith alone, God's gift of salvation. . The demons believe that God is one, and they shudder because of it (Ja.2:19). But they will never choose to surrender themselves to God as God. This volitional element has two parts to it: a) The surrender of the soul to the control of Christ Matt.11:24,28; Acts 16:31; Rm.10:9‑10. We should count the cost before we decide to follow Christ, Lk.14:26‑33. Many times people pass over this and refer to a later time when there is to be a full consecration to the Lord. But in the Scriptures this is really connected with salvation. (Theissen). Jn.3:36, "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." b) The reception or appropriation of Christ. Jn.1:12-13, "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born , not of blood nor of the will of the flesh nor of the will of man, but of God." Jn.6:53-54; cf. Jn.4:14; Rev.3:20. The volitional aspect of faith is the logical result of the intellectual and emotional aspects. If you know the truth and recognize it as such, the next step is to receive or appropriate it for yourself. So, as Theissen says, "You and I are not saved unless our faith has these three elements in it."

The three essential aspects or elements of repentance

1) The Intellectual Element Implies a change of viewpoint or change of thinking. We're told that the Prodigal Son, having spent everything he possessed in the far off land, and not having anything to eat except pods the swine were eating, "came to his senses" (Lk.15:17), or as the NEB has it, "he came to himself." See vss.17-19. Other verses that emphasize the intellectual aspect of repentance: Hag.1:7; Rev.2:5; 3:2-3; Lk.13:1-3; Ps.51:1-4; Jer.14:20; Dan.9:5-7. 2) The Emotional Element Implies a change of sentiment or emotion. It involves sorrow for sin (II Cor.7:9‑10). Cf. Joel 2:12-13; Rev.3:19; Ps.130:1-3; Ps.38:18. Sorrow for sin and a desire to be forgiven are part of repentance (Ps.51:1‑2; II Cor.7:9‑10). The Greek word metamelomai (only in Mt.21:30,32; 27:3; II Cor.7:8; Heb.7:21) does have the meaning of changing one's mind without any focus on the emotional aspect (cf. Mt.21:29,32; Heb.7:21; II Cor.7:8). But it also carries the idea of having regrets about something in the sense that the person wished that it could be undone. Judas, for example, felt remorse when he saw that Jesus had been condemned, and he returned the 30 pieces of silver (Mt.27:3). The word in this and in II Cor.7:8 means "to be very sorry, to regret." Macknight says that the word signifies "the sorrow that is felt for that which is done." Lk.18:9‑14. The relationship between repentance and hatred for the sin committed: "Hate evil, you who love the Lord..." (Ps.97:10). "The fear of the Lord is to hate evil..." (Pr.8:13). "I hate and despise falsehood, but I love Your law" (Ps.119:163). "A righteous man hates falsehood, but a wicked man acts disgustingly and shamefully" (Pr.13:5). The "sorrow that is according to the will of God produces a repentance without regret..." (II Cor.7:10). When we hate sin, there will be no regret that we have abandoned it. The difference between "godly sorrow" and "worldly sorrow" i.e., the sorrow that God approves of and worldly sorrow or remorse that is such a deadly thing: Saul said to Samuel in I Sam.15:24, "I have sinned; I have indeed transgressed the command of the Lord..." Yet Saul considered his sin of little importance and wanted to hide it from the people so he could continue as king, as if nothing had happened (I Sam.15:30). David also sinned against God (II Sam.11) but he repented with tears and from his heart. In writing his Psalm of repentance, he prayed: "Against You, You only, I have sinned and done what is evil in your sight..." (51:4). Worldly remorse is sorrow in view of the consequences of sin. But godly sorrow causes us to turn from sin to God Heb.12:15‑17, "See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears." (cf. Gen.27:30‑40). Esau had sold his birthright to his brother for instant gratification, for a single meal, thereby "despising his birthright" (Gen.25:34). Esau was his father's favorite son. When Isaac had grown old and feeble it was his intention to impart to Esau the blessing that was normally the eldest son's right. But apparently disregarding the words spoken by God before Jacob and Esau's birth, "the older shall serve the younger" (Gen.25:23), and overlooking Esau's marriages to two Canaanite women, and also, I would think that he knew of Esau's frivolous barter of his birthright—yet in spite of all of this, Isaac maintained his preference for Esau. But due to the deception of Jacob and his mother, Rebekah, Isaac unwittingly blessed Jacob instead (Gen.27:1-29). When Esau came in short time later to receive his father's blessing that he wanted to inherit, both he and Isaac discovered Jacob's deceit. Esau cried bitterly because Jacob had taken away both Esau's birthright and his blessing. With tears he sought to inherit the blessing, but it was too late (Gen.27:30-38)—he was rejected. Why? "For he did not find a place of repentance" (Heb.12:17). Which means? He found no chance to repent; or, he found no chance to change his father's mind; or in light of Gen.27:34,38, what Esau really sought with tears was a blessing and not true repentance from having despised his birthright and selling it. Further weight in favor of this interpretation may be that by virtue of being deprived forever of his birthright and blessing, Esau was extremely angry and bore a grudge against Jacob and planned to kill him (Gen.27:41-45). So there are two possible interpretations of Heb.12:15-17: Esau's repentance couldn't remedy the previous decision he had made; or, his repentance was more remorse for his previous decision rather than a seeking of forgiveness from God for his godless act. Jer.3:21-22. 3) The volitional element Implies a change in purpose and disposition. The prodigal son said: "I will get up and go to my father... So he got up and went to his father..." (Lk.15:18,20). He not only thought about his wrong ways and was sorrowful for them, but he also directed himself to his father's house (Luz). The volitional aspect also includes the intellectual and emotional elements. This is, therefore, the most important aspect of repentance. The volitional element is represented in the Scriptures by the Greek word metanoia (Rm.2:4, etc.). It means "repentance," "turning about," "conversion" (BADG). The idea in the word is that of abandonment from sin instead of sorrow for sin—an act of the will rather than a state of emotion (Walden). Ezek.33:10-11; Jer.26:1-3; 25:1,4-7; Gen.42:21; 50:17-18. Job, 42:6; II Sam.12:11,13, w/ 12:7-14; Jonah 3:5,9-10; Acts 19:18. Repentance isn't only to have the heart broken because sin, but also to have a heart that is resolved to leave the sin (Luz). Repentance is not a work to be done—that's the teaching of the Roman Catholic Church. We're not forgiven or saved because of repentance, but if we repent. Prov.28:13; Acts 2:37-28; 3:19. So repentance is a condition for forgiveness. II Chr.7:14.

The three manifestations of the third volitional element

1) The abandonment of the sin (Pr.28:13; Isa.55:6-7; I Thes.1:9; Acts 26:18; Ps.34:14). To abandon sin means to forsake it once and for all so as to never again return to it, nor contemplate it in our mind, nor do it. 2) Turning to God (Isa.55:7; Acts 26:18; I Thes.1:9; Hos.14:1; Acts 20:21). Turning from sin also involves turning to God. Isa.55:7; Acts 28:18; I Thes.1:9; Acts 20:21. Repentance is a condition of the heart that is necessary before a person can truly believe for salvation. Yet true repentance never exists apart from faith, and true faith never exists without repentance. The two are inseparable. (Theissen). Notice in this text in Acts 20:21 that there appears to be some kind of unity between repentance and faith: saving faith includes repentance. Luke is envisioning repentance as the beginning act of which the entirety may be called faith. In other words, it may very well be that for Luke, conversion is not a two-step process, but one step, faith—but the kind of faith that includes repentance. (Wallace 289) Cf. Lk.15:10; 19:8-9. 3) The confession of sin to God (Ps.32:1‑5; 51:2-5; Lk.18:13). Lk.24:46-47, "He said to them, "... that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem." Repentance leading to the forgiveness of sins (Gspd) was to be proclaimed in Jesus' name. Cf. Mk.1:4; Acts 2:38. This confession of sin is to God. Pendleton says: "All sin is committed against God..." Jeremiah in Lam.1:18, "The Lord is righteous, yet I rebelled against His command..." The lost prodigal son said: "Father, I have sinned against heaven and in your sight..." (Lk.15:21). We have to confess our sins to God if we expect to be forgiven and cleansed. Forgiving others is a condition for divine forgiveness. Eph.4:32; Mt.6:12. In Mk.11:25 Jesus says: "Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions." Cf. Mt.18:21-35, "And the king, moved with anger, handed him over to the torturers until the slave should repay all that was owed the king. My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart" (v:35). We also have to confess our sin to the person(s) we've sinned against. See Mt.5:23‑24; Ja.5:16; Lk.19:8‑9. Prudence also needs to be used in these cases so that the confession doesn't end up causing more damage than the sin itself did. We must walk in the light with others, having fellowship with them (cf. I Jn.1:7). Sins that are known by the other person should be confessed to that person But sins not known by the person sinned against is another matter. Sins only committed in the mind against someone shouldn't be confessed to the other person since such a confession could destroy a good relationship or cause that person difficulty in battling a sinful attitude toward the person who confessed it. 4) Restitution (Ezek.33:14-16; Lk.19:8-9). Even if it is extremely difficult to correct an error that has been committed, everything and anything should be done to make things right. Restitution must follow repentance. (Bancroft). Restitution for damage to one's life, body or property: Ex.21:30‑36; Lv.24:18. For robbery—Ex.22:1‑4; Pr.6:30‑31; Ez.35:15. For dishonesty—Lev.6:2‑5; Num.5:7; Job 20:18; Eze.33:15; Lk.19:8. Taxes—Ex.22:3; Lv.6:4; Pr.6:31; Eze.33:15. Examples of restitution—I Kgs.20:34; II Kgs.8:6; Neh.5:12; Lk.19:8.

The Necessity of Christ's Death

1) The holiness and justice of God made the death of Christ necessary. 2) The love of God made the atonement necessary, 3) The sin of man made it necessary. 4) The fulfillment of the Scriptures made the atonement necessary. 5) The purpose of God made the atonement necessary.

Reconciliation

1) To reconcile means to change from enmity to friendship; to restore to friendship, compatibility, harmony, and favor. Christ's death was not intended to reconcile God to man but man to God. 2) Rm.5:6,10; II Cor.5:18; Eph.2:13 3) The two sides of reconciliation a. Active—God has an active role; it is He who works to realize or cause reconciliation to take place (Erickson). Rm.8:7; Eph.2:15; Ja.4:4. b. Passive—The human side. There is a change in the heart of man from enmity to friendship. I Cor.5:20. (Evans)

Calvinism

1) When Adam sinned, all of humanity collectively sinned. Adam's sin is the sin of all. (Calvinism). The nature of this collective or corporate relationship between Adam and humanity: a) The "realistic view": Our relationship to Adam is "real" in the sense that we are all biologically and genetically descended from Adam, and the totality of human nature was concentrated in him. So then, his sin can be said to be the sin of everyone. b) The "representative" or "federalist" view: God had appointed Adam to be the representative head of the human race. Adam's sin was "imputed" or "charged" to all his posterity because he is our representative. Therefore, when he sinned, humanity sinned. We die because we have been accounted as having sinned in and with him. "Moderate" Calvinists generally want to stress the sovereignty of God over the free will of man. Others declare that God is absolutely sovereign, and all human decisions are determined by Him thereby negating that humans have free will. The Calvinist position stresses the sovereignty of God, The doctrine of the sovereignty of God is emphasized especially in the Augustinian-Calvinistic tradition. The confession of the sovereignty of God has become the hallmark of authentic Calvinism.

Person

A nature with individuality added. A person is a rational and moral individual, a human ego or self.

The Baptism announced by John

Acts 19:4, "John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus." John came "preaching a baptism of repentance for the forgiveness of sins" (Lk.3:3). The baptism of repentance announced by John is mentioned in various parts of the NT: Mk.1:4; Lk.3:3; Acts 13:24; 19:4; cf. Mk.1:4; Lk.7:29; 20:4; Acts 1:22; 10:37; 18:25. The baptism that John preached was a baptism characterized by repentance for the forgiveness of sins (Mk.1:4). John called the people to repentance and then baptized those who had repented, confessed their sins, and had the desire to live a better and different life. So John's baptism was the symbol or external ritual used to show that the person had repented and that God had forgiven him/her of their sins. In summary, John's baptism of repentance for the forgiveness of sins was a public and symbolic baptism whereby the person declared that he had already repented, that God had forgiven his sins, and that he believed that the promised Messiah would come.

The object of saving faith

Acts 4:12, "And there is salvation in no one else; there is no other name under heaven that has been given among men by which we must be saved." Read Rom.3:21-22; Gal.2:16; 3:22. The object of saving faith, then, is Jesus Christ (Cf. Gal.3:26; Jn.14:6; Acts 16:31). Knowing the object of saving faith is extremely important to our salvation: It's not enough to believe things about Jesus; what is of utmost importance and necessity is trusting in the person of Christ, in Him (I Cor.1:23; Gal.3:24; Jn.3:36). Secondly, the object of saving faith is Jesus Christ and not in someone else. It's not the act of faith that saves us but faith's object. You can believe in Buddha, Mary the mother of Jesus, Mohammed, Hare Krishna, or whoever else you want, but only Jesus Christ saves. Whatever the major religions can agree on, those things do not include who Jesus Christ is and the way of salvation. Jesus must be the object of our faith. Saving faith puts its confidence in Him, receives Him, depends upon Him. Thirdly, the object of saving faith is not faith itself. Faith is not some kind of religious technique to get saved or to get whatever we want. It's not getting something to happen by 'believing'. We are not to put our faith in faith. Biblical faith believes that God will do what we pray and believe for because He has promised to graciously give us what we are praying for. We can't cause miracles nor can we cause our prayers to be answered because we have faith in our faith. There is no ritual, formula, demand or technique that you or anyone else can use to bring about a miracle or to get God to answer a prayer. They come through God's grace and by His will, and not by believing in our faith or in laws of faith to make it happen.

When it is impossible to please God (Heb.11:6)

Without faith it is impossible to please God

The difference between natural faith and spiritual faith

Anyone possesses what Bancroft calls natural faith. This confidence or belief has diverse grades or levels which are based on the testimony and apparent evidence that is worthy of the faith we put into it. But all of this does not satisfy the moral and spiritual needs that man has nor the demands that God places upon man spiritually. (Bancroft). But there is also what could be called spiritual faith. It's that belief or trust that we can have in different levels. This spiritual faith depends on the knowledge we have of God and His will. It's obtained by means of revelation and personal experience. (Bancroft). Paul in Titus 1:1 speaks of the "faith of God's elect." Abraham's faith, we're told, was counted to him as righteousness. There are other Scriptures that speak of "your faith"—I Pe.1:9; Col.1:4; Ja.2:18; I Jn.5:4; Rev.2:19; 12:10; I Thes.1:8; 3:3,5‑7; I Thes.1:3 (your faith grows exceedingly); Phil.2:17.

Arbitrary

Based on random choice or personal whim, rather than any reason or system.

The dilemma resolved by justification. What justification is and is not; the meaning of the term forensic

But the word justify when used in the sense of God Himself rendering a favorable verdict can also mean to pronounce and treat as righteous. In Romans we read that God "justifies the ungodly" (4:5). The ungodly person is pronounced and treated as righteous! How can a person be considered righteous without working for it (cf. Rom.4:5a)? How can an individual be justified apart from works of the law (cf. Rom.3:28)? God is "justifier of the one who has faith in Jesus" (3:26). Rom.3:24 that tells us that this person is justified "freely by His grace through the redemption which is in Christ Jesus" (Rom.3:24). Cf. Gal.2:16. This legal declaration of God does not change our internal nature or character at all. In human courts or tribunals the sentence in any given case is to be in accordance with the facts presented in that case. God's judgments are according to truth; there is no partiality with Him, and He renders to each person according to their deeds (cf. Rom.2:2-11). When the Lord, as the holy and just Judge sits to judge, He has to condemn the guilty. But what a dilemma! The Law shows that the sinner is a lawbreaker, that he has violated the Law of a holy God. A holy and just God will not accept transgressors and sinners into heaven Is there an answer to this dilemma? The doctrine of justification! It's where God issues a legal declaration about us. This is why theologians have said that justification is forensic: "having to do with legal proceedings." There is a way whereby the court of heaven can legally declare a sinner: just, forgiven, and free from condemnation and the punishment he rightly deserves. It is something that God does, not something that we can earn or do (cf. Rom.3:20,28; Gal.2:16). Justification is not a reward for our own good works and merits, as Roman Catholic dogma would lead one to believe. To assign saving merit to man's internal righteousness and "good works" ultimately destroys the heart of the gospel itself.

The means (or condition) of appropriating justification

Eph.2:8 also says that we are saved through faith. God is the justifier (Rom.3:26; 8:30,33) but faith is the means by which we are justified or saved [dative of means]. Cf. Rom.3:28; Phil.3:9; Gal.2:16. See also Rom.3:22,25,30f; Gal.3:14,26; Eph.3:17 where the Greek preposition dia is used to denote instrumentality, by, via, through. There is a righteousness from law and there is a righteousness from faith (Rom.10:5-6). We are justified by (ek) faith (Gal.3:8). Believing results in righteousness (Rom.10:10). Righteousness is, therefore, attained by (ek) faith and not by works (Rom.9:30-32). Christ became righteousness to us (I Cor.1:30). A person will not arrive at salvation when he/she seeks to establish their own righteousness and not subject themselves to the righteousness of God (Rom.10:1-3). If God is the One who justifies, and the means of being justified is through faith, then how can a person ever be justified by works of the law (cf. Rom.3:28; Gal.3:11)? God's righteousness for us is a righteousness according to (kata) faith = the righteousness of faith (Heb.11:7). The Law is not of (ek) faith (Gal.3:12). Christ does not save us on the basis of deeds that we have done in righteousness (cf. Titus 3:5a). A person who tries to become justified through obedience to the law, will never be considered righteous. Is it any wonder why all of man's schemes of justification fail? There is no place for gaining merit through sacraments, penance, indulgences, purgatory, the sacrifice of the mass or any other catholic device. In fact, seeking to be justified by law is extremely dangerous. See Gal.5:4. Assuming our justification did depend upon any of those manmade ideas, how many would you have to perform to become and remain justified and when could you ever have the certainty of going to heaven? God's justification of you is perfect and complete, neither necessitating nor accepting any further development—it is not a process. Faith accepts justification; it doesn't cause it. It's evident that the saints of the OT (Rm.4:5‑12) were justified like those in the NT—by faith. See also Acts 13:38‑39; 10:43; Rm.4:2‑3; Heb.11:4,7. Abraham wasn't saved by law (cp. I Pe.1:10‑11), and neither was David (Ps.51:10‑12; Heb.4:1‑2; 3:19; Mt.11:28).

The [efficient] cause of justification

Eph.2:8, "For by grace you have been saved through faith, and that not of yourselves, it is the gift of God." Why can we be saved/justified? Because of grace [dative of cause] (cf. Eph.2:5; Titus 3:7). Rom.3:24 says that we are "justified as a gift (or freely) by His grace through the redemption that is in Christ Jesus." We are justified without any reason tied to us. Justification is a legal position that only God can give (Rom.8: 30,33); therefore no one can earn or deserve this position. God didn't justify us because we possessed some positive quality or a trace of goodness, not even because it may have been worth it to save us. In fact He wasn't obligated in any way to justify us. Yet, even though we didn't deserve it, He did justify us by His infinite and incomparable grace! Grace is God's favor given to sinners, to confer on them that which they would never be able to get for themselves by their own merits, and leaving aside the sentence the sinner does deserve (Pendleton). If righteousness came through the Law, Christ died for nothing and God's grace is set aside because righteousness would have been based on law which would be able to impart life (Gal.3:21). But everyone is under sin (Gal.3:22) so there is no law that can give life; the law only points out man's sinful condition.

Vicarious

Experienced in the imagination through the feelings or actions of another person.

To imput

God constituted us just or righteous by imputing—not imparting—the righteousness of Christ to us. Even though we have violated the law, we can be considered righteous since the penalty was paid, and the requirements of the law have been fulfilled. (Erickson).

The means of regeneration

God uses His Word—the truth—as the means in His work of regeneration. It was God who gave birth to us through the Word of truth (Ja.1:18). We have been born again through the living and abiding Word of God (I Pe.1:23). Yet "how will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? (Rom.10:14). The regenerating work of God accompanies the preaching of the Gospel. (Cf. I Cor.4:15; Rm.1:16; II Pe.1:4; Eph.6:17; Heb.4:12; Acts 16:14). In the parable of the sower in Mt.13, the sower went out to sow and some seed fell of the good soil and yielded a crop (vss.3,8). The one on whom this seed was sown on the good soil, was the man who heard the word and understood it, and he bore fruit (v.23). So God uses the Word of God in His work of regeneration. The Word illuminates our mind so that we can perceive the truth. There's an appeal to the rational nature of man through the truth. The Word of God convinces of sin, righteousness, and judgment, and that conviction leads us to the One who can regenerate us. Faith comes from hearing and hearing by the word of Christ (Rom.10:17), that is, the message which has Christ as its object [obj. gen.] or content [gen. of content].

Know and understand Heb.6:4-6 & 10:26-29 and their contexts, and the condition and state of the person in these verses

Heb.6:4‑6. [Why "For" (6:4)? The writer would leave behind the elementary teachings about Christ, and have them be carried by God onto maturity. Why? For it is impossible for those...] It is impossible to renew again to repentance those who once and for all have been enlightened, have tasted of the heavenly gift, have become partakers of the Holy Spirit, have tasted the good Word of God, have tasted of the powers of the coming age, and have fallen away or committed apostasy to renew them again to repentance. Why it is impossible for such people to repent: Apparently because having experienced these things and returning to Judaism they are crucifying again to the detriment of themselves the Son of God and holding Him up to contempt (Heb.6:6b).. How these people could be further described: There are people who are like the ground that is blessed by God: they have drunk the frequent rain that comes upon them and they bring forth useful vegetation. But if this ground (a person), which has drunk the frequent rain, is producing thorns and thistles, it is worthless and a curse hangs over it; their final fate is burning. (Heb.6:7‑8). The Hebrew writer in Heb.6:9 tells his recipients that even though he was speaking in this way, he was confident of better things in their case, things belonging to salvation. In Hebrews chapter 10, the writer to the Hebrews says that his readers should approach God with a sincere heart in full assurance of faith, having had their hearts cleansed from an evil conscience. He exhorts them to hold firmly the confession of their hope without wavering, for God who has promised is faithful. Furthermore they must also attentively consider one another to stir up love and good works, not abandoning their assembling together, but encouraging one another, so much the more as they see the day of Christ's coming back drawing near. (Heb.10:22‑25). Now notice what he says (Heb.10:26): For when we go on intentionally sinning after we received the full knowledge of the truth, there no longer remains a sacrifice for sins. So, what can such a person expect? There remains a fearful expectation of judgment and of a blazing fire that is about to consume such adversaries. The Hebrew writer tells us that anyone having declared invalid the law of Moses dies without mercy upon the word of two or three witnesses. He then asks: How much worse punishment do you think this person deserves? This person who willfully sins after having received the full knowledge of the truth? This same person who has trampled on the Son of God and has regarded the blood of the covenant as a common thing? This same person who was sanctified by the blood of the covenant and has insulted the Spirit of grace? Vengeance belongs to God and He will repay. The writer tells us that the Lord will judge His people, and that it is a fearful thing to fall into the hands of the living God. (Heb.10:27‑31). But the writer to the Hebrews also encourages his readers to remember the former days when they had been enlightened, and they endured a great struggle of sufferings--everything from persecutions to being made a public spectacle. He then tells them (10:35): Do not throw away, then, your confidence that has a great reward. For you have need of endurance that after having done with will of God you may receive the [fulfillment of the] promise. He further says: For in just a little while, Christ will come and He will not delay. And My righteous one will live by faith, and if at anytime in the future he draws back, My soul will not be pleased with him. But then he says (v.39): But we are not of those who shrink back to destruction, but we are of those who have faith toward the preserving of the soul. (Heb.10:32,35‑39).

Kenosis

Implies that Christ either laid aside the use of His divine attributes here on earth or He laid aside the independent exercise of His divine attributes.

"Fruit Worthy of Repentance"

In Mt.3:8 John the Baptist warns the Pharisees and Sadducees to: ".. bear fruits worthy of repentance." Goodspeed's translation: ".. produce fruit that will be consistent with your professed repentance." Or, "Let your life.. prove your repentance" (TCNT). In other words, show that you have turned from your sinful ways by bearing fruits in keeping with your repentance" (cf. Lk.3:8) [BADG]. So repentance itself is not the changed life that is experienced by reason of repentance. In Acts 26:20 Paul testifies before King Agrippa that the Jews and Gentiles should "repent and turn to God, performing deeds appropriate to repentance." Fruits worthy of repentance are the deeds that correspond to repentance, i.e., lives consistent with such repentance. So repentance should not be confused with the resultant change of life experienced because of a person's repentance. Authentic faith and repentance are accompanied by a change of life; and without life‑change, the confession of sins and baptism don't have any value Fruits worthy of repentance are not acts of penance, that self-punishment to show repentance for wrong-doing. Lk.3:11‑14. Any individual can do good things (cf. Rom.2:14-15), but it's only a converted man or woman who can bear fruits worthy of/consistent with true repentance. Mt.7:15‑20;.12:33‑37; Lk.6:43‑44.

What true repentance is

In the OT the Hebrew word slub summarizes the meaning of the term repentance: "to make a half turn;" it also expressed the personal aspect, turning from a former direction and turning to the forgiving God (Eichrodt); Jer.23:14; 25:5; 26:3; 35:15; 36:3,7. The Greek verb translated "repentance" in the NT is metanoeo, "to change one's mind." In the N.T. it has the meanings: "to feel remorse," "to repent," "to be converted." We've already seen it used in different contexts where repentance is a prerequisite for experiencing the Reign of God in John the Baptist's and Jesus' preaching (cf. Mt.3:2; Mk.1:15); also as the subject of the disciples' proclamation (Mk.6:12; Acts 17:30; 26:20), and Scriptures tell us that the failure to repent leads to destruction ((Lk.13:3,5; Mt.11:20). The Greek noun, metanoya, is used 23 times in the NT. It primarily signifies a "change of mind" and then "remorse." In the NT it means "repentance," "turning about," and "conversion." The N.T., for example, speaks of repentance that leads to God (Acts 20:21); turning away from dead works (Heb.6:1); and deeds that are consistent with repentance (Acts 26:20). Mt.21:28‑29 The Standard Dictionary defines repentance as "a sincere change of the whole mind and disposition in relation to sin, that involves a sense of personal guilt and helplessness, apprehension of God's mercy, a strong desire to escape or be saved from sin, and to abandon it voluntarily. A Sunday school teacher once asked a class what the word "repentance" meant. A little boy put us his hand and said, "It's being sorry for your sins." But a little girl also raised her hand; she said, "Repentance is being sorry enough to quit."

The "only begotten" Son of God

Indicates Jesus is God, in a class by himself, to "generate"

The relationship between faith and works and what Paul and James say about them. The meaning of the phrase, "Salvation is by faith alone, but also by a faith that can't stay alone."

James in his epistle was concerned that believers conduct themselves in ways that harmonized with and were in accordance with their confession of Christ. To James, a person with a living faith will, for example, act on divine promises rather than simply read or hear about them (1:19-25), will control his tongue (3:1-12), will adopt God's peaceable wisdom rather than the contentious wisdom of the world (3:13-18), and will find patience while he is suffering (5:7-11). Paul would give a hearty, 'Amen." He says in Rom.2:13, "..it is not the hearers of the Law who are just before God, but the doers of the Law." It's also true, as Paul points out in his Romans epistle, that the righteousness which comes from God is apart from the Law and apart from works of the Law; that for everyone righteousness is through faith alone in Christ (3:20-22). No one can claim salvation because they have worked their way into heaven, or because God owes them (4:1-5). Salvation is through faith in order that for everyone it might be in accordance with God's grace (4:16). Genuine faith will result in genuine works. Salvation is by faith alone, but also by a faith that can't stay alone. In other words, a person who is saved by faith alone, will also, for example, be someone who perseveres in doing good (Rom.2:7) as a result of their faith. There is no contradiction, therefore, between Paul and James regarding the issue of faith and works. Both Paul and James contemplate their subject according to the need of his readers: Paul in Romans affirms that we are justified before God without any work on our part; that salvation is only because of the merits of Christ whose redemptive work has already been completed on Calvary. James, also, contemplates the subject of faith and works, but he is looking at faith as almost being a root and the fruit of the tree as the works that come from the root of faith. Unbelievers cannot be saved by their good works. Adding obedience to the law as a requirement for salvation is also a false gospel. Faith in Christ's completed atonement plus any human work or religious observance equals "another gospel" another gospel that perverts the gospel of Christ. A perverted gospel saves no one. Even though we are not saved by a combination of faith and works, we are saved by a faith that produces works. If we have faith in God, the works will show themselves. The works are a result of faith. We're saved exclusively by faith, but by a faith that doesn't remain isolated. In Romans we see that faith is necessary for our salvation; in James' Epistle we see a demonstration of a genuine faith which are works. Regarding the deeds of the flesh, Paul in Galatians writes: "of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God" (5:19-21). Paul in I Cor.6 says: "... Do not be deceived...[such] will not inherit the kingdom of God" (vss.9-10). Rom.14:10-12. II Cor.5:10, "For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. Hottel says: "[Faith and works] are evident in the life of a true believer. Faith is the means and the condition of his salvation, whereas works are its fruit and evidence. Faith is the means of salvation, its root of sustenance. Works are the product and the fruit of faith and salvation. Only faith promotes, controls, and culminates the spiritual life, while works evidence, beautify and crown the faith."

Justification by works: What it means and, James' & Paul's positions. Make sure you understand it.

James states, "a man is justified by (ek) works and not by (ek) faith alone" (2:24). Yet Paul says that a man is not justified by (ek) works of the law (Gal.2:16); that he is, in fact, justified by [means of; dative of means] faith apart from the works of the law (Rom.3:28). So how do we reconcile this apparent contradiction? Paul is emphasizing in both Romans and Galatians that a person can never arrive at or attain justification by doing works of the law. When a person tries to be forgiven and be pronounced righteous by his own works, he will stumble over Christ Himself. This was Israel's problem. Israel didn't come up to or attain justification because they tried to do it by works instead of receiving it by faith. (Rom.9:31-32, ek,ek). James would agree. But James in his epistle is emphasizing another truth about faith and justification. The faith by which we are justified is a living faith, a faith that is going to result in good works (cf. Ja.2:14-18). It's easy to say, "I have faith." James' question is, "Is it a living or a dead faith?" If it's a living faith, one that results in good works, then it's the kind of faith that is able to save him (v.14). In reality, our good works should really show our faith. In other words, after being pronounced righteous, our good works will prove or give evidence of a living faith (v.18). If faith doesn't have works, it's dead and useless (v.17,20). Such a faith is not productive. So James examines two kinds of faith in 2:14-26, defining a non-working faith as a non-saving faith and a productive faith as one that saves (Wallace). Therefore both James and Paul would agree that faith alone saves, but the faith that saves is not alone. A living faith, one that is productive and shows itself in good works: Heb.11:17, "By faith Abraham, when he was tested, offered up Isaac... his only begotten son." James says that Abraham was justified by (ek) works when he offered up his son Isaac on the altar (v.21). How so? Because Abraham's living faith cooperated with [dative of association] his works and his faith was perfected by [means of (ek)] his works (v.22). In other words, his living faith worked with and thereby aided his good deed [BAGD] of offering up Isaac. Abraham's faith was perfected or brought to its full measure by means of his good deeds. And the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness." This is the same OT reference (Gen.15:6) that Paul used to show that Abraham did not become justified by works, but rather believed in the One who justifies (Rom.4:2-5) and that it is those who are of faith, and not of works of the law who are sons of Abraham (Gal.3:6). So what is James' point? That a man is justified by works of the law and not by faith alone (Ja.2:24). Good works don't precede justification but rather follow it. "But I have faith!" But is it dead or living? What is the evidence that someone has living faith? His works. Living faith is not independent of works; it's not separate from them. I Thes.1:3 speaks of the "work of faith," that is, the work produced by faith [genitive of production]. Faith that doesn't express itself in deeds is dead (Ja.2:26; cf. v.20). Therefore, both James and Paul would agree that faith alone saves, but the faith that saves is not alone. For this reason James can say that a person can be justified by works: living faith and works are two sides of the same coin. Paul in Rom.2:13 says: "For it is not the hearers of the Law who are just before God, but the doers of the Law will be justified." They are the ones who are righteous in God's sight (BADG). (ED) Romans protects against the notion that works merit salvation. And James is against antinomianism, the teaching that the conduct of the person isn't of importance once he or she believes. (Buswell). Cf. I Jn.3:7‑8; Mt.25:31‑35.

The grounds of justification

Justification is grounded in the shed blood (violent death) of Jesus Christ (and in His righteousness). Rm.5:9; II Cor.5:21; Heb.9:22; Rm.3:24. The blood is the ground of justification because the Scriptures reveal that the life is in the blood. And when Jesus Christ shed His blood, He gave His life. It was His life in substitution for ours, His death in place of our death, so that we could receive the remission of sins through the blood of Christ." The shed blood of Christ is the ground of our justification. But there are theologians like Shedd, Hodge, Buswell, and Strong (contra Bancroft, Theissen, Pentecost, Evans) who say that the righteousness of God is the grounds on which the sinner is pronounced righteous. It was through Christ's obedience that Calvary came about (Rom.5:19). I Cor.1:30 tells us that Christ became our righteousness, and in II Cor.5:21 that we became the righteousness of God in Christ. Perhaps the way to combine these two ideas is simply to say that the complete work and character of Christ are the grounds of our justification.

The reasons the law was brought in by God

Justification is not a legal fiction—it is a legal fact (cf. Rm.5:18) [Buswell]. The person who is justified has actually had his sins forgiven and the penalty for his sins has been remitted; he's also restored to God's favor. He still isn't righteous in himself, but he is righteous or upright in the forensic sense, that is, from the legal point of view. (Theissen). He's not just or righteous in his moral character; in other words, he's not righteous in his nature, disposition and conduct. But he is just in relation to the law, free from suffering the penalty, and has the right to eternal life. (Strong).

Why absolution is not equivalent to justification

Justification is not the equivalent of absolution, since absolution declares that the man has done nothing wrong. Justification is rather, the acceptance of a man, on sufficient basis, although the man has done wrong"(Clark). We are treated as though we never sinned and were never guilty, but we are not 'absolved' because we were originally found guilty! That's why we needed to be justified.

Placate

Make (someone) less angry or hostile, to appease

Understand the two sides of faith

On the divine side faith is a gift of God, Rm.12:3; II Pe.1:1; Heb.12:2; Lk.17:5. [Eph.2:8, "For by grace you have been saved through faith, and this not of yourselves, it is the gift of God." The Greek word (touto) translated "this" or "that" (NASB) refers to what? It is grammatically doubtful that it refers to 'faith' (pistis) or 'grace' (charis) since both words are feminine and 'this' (touto) is neuter in Greek. 'This' could refer to the concept of a grace-by-faith salvation. Or the phrase (kai touto) "and this" could mean 'and at that, and especially,' without having any antecedent. In other words, "for by grace you are saved through faith, and [you are saved] especially not by your own doing; it is the gift of God." Wallace]. [Mk.11:22 (lit.), "And having answered, Jesus says to them, 'Have the faith of God.'" But this is simply a clear instance of a 'faith' + an objective personal genitive in Greek, i.e., "Have faith in God." Cf. Ja.2:1; Rev.2:13. Wallace] If faith is solely a work of God, then: Why did Jesus tell the two blind men that they would be healed according to their faith (Mt.9:27-30)? Why did He praise the Syrophoenician woman when He said, 'O woman, your faith is great; it shall be done for you as you wish' (Mt.15:21-28)? Why did He rebuke and ask His disciples when He stilled the sea, "Where is your faith" (Lk.8:22-25)? And if faith is only a gift from God and we have no part, then why did Paul say that he rejoiced with to see the good discipline of the Colossians and "the stability of your faith in Christ" (Col.2:5)? The reason is because there is a human side of faith.

Coerce

Persuade (an unwilling person) to do something by using force or threats.

The difference between dead works and repentance from dead works

Possible definitions of "dead works" (Heb.9:14; 6:1): 1) Dead works may those actions that contaminate man and separate him from God. For the Jew, for example, to touch a dead body was the greatest contamination. He would be considered unclean and hindered from worshiping God until he was purified from his uncleanness. 2) Dead works could be ritualistic, ceremonial works. For the Jew life was a ritual. If he observed the proper ceremonies at the right time he was a good man. But these are dead works in that they don't contribute to spiritual life and maturity. 3) Or, dead works may refer to works of the law (Gal.3:10-12), i.e. observance of the law for righteousness, works used to attempt to become justified before God. 4) Or, dead works are deeds that lead to death, and not to eternal life. In other words, unfruitful actions (Eph.5:11), lawless or impious deeds (II Pe.2:8; Jd.15), deeds of darkness (i.e., unbelief) (Rom.13:12), and deeds that originate in the flesh (Gal.5:19). All these works, attitudes, and practices result in death (Rm.6:21; Jn.3:19). Repentance from dead works, therefore, is a change of mind in relation to these dead works. In the words of Westcott, it "expresses that complete change of mind—from the spiritual attitude that leads the believer to abandon these works and seek some other support for life."

Understand well what conversion is. Also, how it differs from regeneration

The word "conversion" simply means "to turn" or "to turn around." The act of conversion is represented by the Hebrew verb sub and the Greek word epistrepho—both signifying "to turn" or "to return." Three basic definitions of epistrepho: 1) To change direction and turn around (Lk.8:55; Mk.5:30). 2) To turn in a moral sense; for example, in Lk.1:16-17 where the angel is speaking to Zacharias about he and Elizabeth's son, John, to be born: "And he will turn many of the sons of Israel back to the Lord their God. It is he who will go as forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord." So, the word means to cause a person to change belief or a course of conduct, with the focus on the thing to which one turns, turn. See also Ja.5:19-20. 3) To change one's mind or course of action, for better or worse, turn, return. Acts 9:35, "And all who lived at Lydda and Sharon saw [Peter], and they turned to the Lord." Conversion is associated with repentance: Paul, speaking to King Agrippa in Acts 26:20 says, "but [I] kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they would repent and turn to God, performing deeds appropriate to repentance." Peter, addressing the men of Israel said to "repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord" (Acts 3:19). The Lord sent the apostle Paul to both Jews and Gentiles "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in [Christ]" (Acts 26:18). Conversion is also associated with faith: Describing the church of Antioch in Acts 11:21, "And the hand of the Lord was with them, and a large number who believed turned to the Lord." True conversion then involves or consists of two elements: faith and repentance. (Arndt). Repentance and faith together are two different sides of the same coin, or two different aspects of the one event of conversion (Grudem). Thinking about what true conversion is, doesn't it seem contrary to the NT to speak about the possibility of having true saving faith without having any repentance for sin? Another thing, is it right to lead people to think that they can accept Christ as "Savior" but they can later accept him as "Lord"? Can people depend on Jesus for salvation but not commit themselves to forsake sin and be obedient to Christ from that point on? Conversion is the human side or aspect of our fundamental spiritual change. It consists of our repentance and faith. The spiritual change from the divine side, however, is called regeneration. Regeneration is the change that only the Holy Spirit can do.

Understand the five characteristics of regeneration.

Regeneration is the instantaneous imparting of divine life whereby the person becomes a new creation, spiritually reborn with a complete change of life (ED). a) Regeneration is a spiritual rebirth, a complete change of life (Titus 3:5; Eph.4:24; II Cor.5:17) God's holiness requires a person to have a spiritual rebirth, and man's depraved condition shows he needs it. God has brought something into existence that did not exist before: a new creation, a new creature. We are God's creation. We are His workmanship. We are a new being, created in the likeness of God in righteousness and holiness of the truth (Eph.4:24). Old things have passed away and new things have come. Regeneration consists of a radical change of what governs the inner being of man. The heart is the inner life with its thoughts, feelings, and emotion. It's the center of our personal and inner life. It's our governing center, cf. Pr.4:23. The heart of the unregenerate is perverse (Pv.12:8; Heb.3:12), rebellious (Jer.5:25), foolish (Rm.1:21), evil (Pr.26:23), and hardened (Mt.13:15). In regeneration he receives a new heart (Eze.36:26‑27; 11:19; cp. Jer.31:33). The whole man is affected—his intellect (I Cor.2:14‑15; II Cor.4:6; Eph.1:18), the will (Ps.110:13; Phil.2:13; II Thes.3:21); and his feelings and emotions (Ps.42:1‑2; cp. Mt.5:4; I Pe.1:8). b) Regeneration is an instantaneous change in man's totality (Eze.36:26-27; cf. 11:19-20; Jer.31:33-34). "I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes..." (Ezek.36:26-27). God gives a spiritual rebirth. He causes people to be born again. This doesn't happen gradually. You are either born again or you are not. Regeneration immediately affects man intellectually, emotionally, and morally—Eph.4:24. c) Regeneration is a new spiritual life (Col.2:13; Eph.2:5‑6). Even though we were dead in our transgressions, God made us alive together with Christ, having forgiven us of all of them. Man is morally and spiritually deficient so as to be in effect dead in sins (Eph.2:1,5). But regeneration make us alive. Regeneration is a spiritual reviving in which God gives or communicates a new kind of life to man. Man leaves his state of spiritual death and enters into spiritual life in union and fellowship with God (Bancroft). This new life manifests itself in new viewpoints with respect to God, Christ, holiness, the world, the gospel, and to the future life, in reality, to every truth God has revealed as necessary for salvation (Hodge). d) Regeneration is being in union with Jesus (II Cor.5:17; Col.2:13). "If anyone is in Christ he is a new creation" (II Cor.5:17a). When we were dead in our trespasses and sins, God made us alive together with Christ (Col.2:13; Eph.2:5). See also Eph.2:10; I Cor.6:17; Rm.8:1‑2; cf. Col.1:27. Regeneration involves union with Christ, and there is no change of heart without union with Him. The Holy Spirit effects in man our union with Christ (Rm.6:3; cf. I Cor.12:13), a union of life in which the human spirit is interpenetrated and enlivened by the Holy Spirit of God. e) Regeneration is completely and exclusively a work of God (Ja.1:18). The terms employed in Scripture prove this: "In the exercise of His will He brought us forth..." (Ja.1:18); "[God] made us alive together with Christ... (Eph.2:5); cf. Eph.2:10; Gal.4:29. It's impossible for man to originate spiritual life. He can receive life; he can nourish it; he can even utilize it, but he can't create life (Shedd).

Appease

Relieve or satisfy (a demand or a feeling).

To reckon

Righteousness is a gift that we can receive (Rom.5:17b; cf. II Cor.5:21). Our faith in God is credited to us as righteousness. Abraham believed God and it was "reckoned" or "calculated" (logizomai) to him as righteousness (Rom.4:3,9; Gal.3:6). Instead of God continuing to credit sin to the ungodly, God will credit the ungodly's faith in Christ as righteousness (Rom.4:4-5,8,23; II Cor.5:19). Even David in the OT speaks of God who credits righteousness apart from works (Rom.4:6-7). There exists, then, righteousness by means of our faith [genitive of means] whereby righteousness is credited to us (Rom.4:11,13).

The Fall (paraptoma)

Rm.5:15‑20 (paraptoma used 6x). The term "Fall" is a translation of the Greek work paraptoma, which means literally, "to fall to one side." In certain Greek writings it's used in imagery of one making a false step so as to lose footing. The word refers to a violation of moral standards, offense, wrongdoing, sin (BADG). Adam wasn't deceived when he sinned (cf. I Tim.2:14). The Fall of Man--"the falling from the original position of favor, holiness and spiritual life because of the sin of Adam to the position under the dominion of sin and death."

Representation

Rm.6:1‑11; Gal.2:20; II Cor.5:15; Col.3:3

"For Whom Christ Died" notes

Since Christ's death was of infinite value, it is sufficient for whatever number He died (Erickson). There are certain Bible phrases which appear to limit the extent of the atonement. Christ did die primarily for the elect—Jn.17:9; II Tim.1:9‑10; that is, His church (Acts 21:28; Eph.5:25‑27), His people (Mt.1:21). There are also passages which appear to show that the atonement was for the whole world: Jn.1:29; II Cor.5:19; I Tim.4:10; I Jn.2:2; I Tim.2:6. That Christ died for everyone can be argued from: (1) The genuineness of the scriptural invitations to come to Christ: II Pe.3:9; Mt.11:28; Rev.22:17. (2) The love and justice of God: Jn.3:16; I Jn.4:7‑10; II Pe.3:9. (3) Those for whom Christ died can still perish: II Pe.2:1; Heb.10:29; Mt.23:37; Heb.2:3. (4) The Gospel is to be proclaimed universally: Mt.24:14; Mt.28:19; Acts 1:8; Acts 17:30; Mk.16:15. (5) The teaching of Scripture: I Tim.2:6; Heb.2:9; II Cor.5:14,15,19; I Tim.4:10; I Jn.2:2. That Christ is the Saviour of the whole world can be argued from the fact that: (1) His death assured for all men a waiting period in the execution of the sentence against sin, time for repentance, and the common blessings of life that have been lost by transgression. (2) The atonement removes from the mind of God every obstacle against forgiveness, repentance, and restoration, except the intentional opposition of man and his rejection of God. (Strong) In its scope, the death of Christ has both a universal and a restricted sense: (1) It is universal or general in its sufficiency and provision, and is sufficient for all. (2) It is restrictive, special or conditional in its efficiency, that is, in its application to the individual; in other words, Christ's death is efficient for those who believe. Jesus Christ is the Savior of all people potentially; of believers, efficiently. The atonement is limited only by the unbelief of man. (Evans)

Penitence

The action of feeling or showing sorrow and regret for having done wrong; repentance.

The theories regarding Christ's death and how to combat them.

The death of Christ was an accident: a) Christ's death really had no significance. His principles and methods did not please the people of His time, and therefore they killed Him. Calvary was something unforeseen or unanticipated. b) Response: His death was no mere accident since it was foreseen in the O.T., Ps.22:29; Isa.53:5‑6. Jesus Himself repeatedly predicted that He would die a violent death, Mk.9:30‑32; Jn.10:17‑18. Christ died as a martyr. a) He died as a martyr in defense of the cause He propagated. Because He was faithful to His principles and duty, He died at the hands of a generation that did not agree with Him regarding those principles. b) Response: Christ should and could have declared Himself to be a martyr but He never did; instead, He implanted in the minds of His disciples that His death was a redeeming one (Lk.22:39‑46).

Gnostic theory or doctrine (regarding what sin is)

The dualistic theory. Gnosticism maintains that in man the spirit represents the principle of good and the body the principle of evil. Sin, therefore, is a physical evil.

Character

The moral qualities of a person.

Nature

The sum total of all the essential or inherent qualities of a thing; it is what makes a being what it is. The divine nature speaks of the intrinsic being of God in all the fullness of His perfections.

Personality

The sum total of the qualities that embrace or include what a person is.

The Flesh

The word "flesh" in the O.T. is se'er and basar, and in the N.T. it's sarx. Three of its meanings: a) The material part of man, either the physical body or the material that covers the bones of a human or animal body, Acts 2:30‑31; I Cor.15:39,50; Eph.5:19,29; Jo.1:14; I Tim.3:16; Heb.5:7; Pv.5:11; Gen.22:1; Gal.2:20; Pv.14:30; Rev.19:18; Gal.4:13; Job.33:21; I Cor.5:5. b) It can refer to a human person, a human being, I Pe.1:24,25 (from Isa.40:6‑8). See also Lk.3:6 (Isa.40:5), John 17:2; Acts 2:17; Mt.24:22; Rom.3:20. c) The third use of the word "flesh" is in reference to the moral and ethical makeup of man, human nature independent of God. Rm.8:7,12,13; Gal.5:24; 6:8; Col.2:11; Judas 23. Our human nature, our humanity, was made for the purpose of serving, and not as something that serves itself. To be "carnal" describes an ethical state of a Christian controlled by the flesh instead of by the Spirit—cf. I Cor3:1‑4.

The two sides or elements of justification and what each involves. What is forgiveness?

There can be no justification of a human being without these two elements: a. The forgiveness of sins: release from guilt, condemnation, punishment and sin (cf. Acts 13:38-39) Sin brings judgment with it and results in condemnation (Rom.5:15-18). Furthermore, the wages of sin is death—spiritual, physical, and eternal (Gen.2:16‑17; Rom.6:23). The entire world is liable to judgment and punishment. We are answerable and accountable to God (Rom.3:19). If anyone is going to be saved, the guilt and the condemnation have to be removed. Salvation comes to us by the forgiveness of our sins (Lk.1:77). Forgiveness is the act of freeing someone from guilt or punishment. But without the shedding of blood there is no forgiveness (Heb.9:22). Christ shed His blood for the forgiveness of sins (Mt.26:28). Rom.5:9, "Having now been justified by His blood, we shall be saved from the wrath of God through Him." Even though all men are under condemnation, yet Christ's sacrifice on Calvary resulted in justification of life to all who receive it (Rom.5:17-18; cf. 8:33-34). Everyone who believes in Him receives this forgiveness (Acts 10:43; 26:18). To forgive refers to releasing the person from a legal or moral obligation or consequence; it means to cancel, remit, pardon. We are indebted to God because of our sins (cf. Lk.11:4). God forgives our debts and transgressions (Mt.6:12,14; Mk.11:25) if we repent (cf. Lk.17:3) and confess them to Him (I Jn.1:9). He will do it for His name's sake (I Jn.2:12). The word 'redemption' refers to the forgiveness of sins (Col.1:14; Eph.1:7). Both refer to the same thing. Forgiveness refers to the act of freeing someone from guilt or punishment. Redemption refers to releasing or delivering a person from a captive condition. Christ is our Redeemer (I Cor.1:30). Christ redeemed us from the curse of the Law, having become a curse for us (Gal.3:13). The apostle Paul wrote that we were justified freely by God's grace through the redemption that is in Christ (Rom.3:24). We were bought back and made free by the payment of a ransom. And it was through Christ's redemption that we became God's property (Eph.1:14). We are to proclaim in Jesus' name repentance for the forgiveness of sins (Lk.24:47; Acts 2:38; 13:38). Christian Theology: "Justification is not the equivalent of absolution, since absolution declares that the man has done nothing wrong. Justification is rather, the acceptance of a man, on sufficient basis, although the man has done wrong"(Clark). We are treated as though we never sinned and were never guilty, but we are not 'absolved' because we were originally found guilty! That's why we needed to be justified. b. The gift of righteousness: pronouncing and treating the believer as righteous (Rom.5:17b; II Cor.5:21) Righteousness is a gift that we can receive (Rom.5:17b; cf. II Cor.5:21). Our faith in God is credited to us as righteousness. Abraham believed God and it was "reckoned" or "calculated" (logizomai) to him as righteousness (Rom.4:3,9; Gal.3:6). Instead of God continuing to credit sin to the ungodly, God will credit the ungodly's faith in Christ as righteousness (Rom.4:4-5,8,23; II Cor.5:19). Even David in the OT speaks of God who credits righteousness apart from works (Rom.4:6-7). There exists, then, righteousness by means of our faith [genitive of means] whereby righteousness is credited to us (Rom.4:11,13). ["as rightousness"—eis + accusative is occasionally found replacing the predicate nominative in the NT. It occurs, for example, with logizomai: thus, "Abraham believed God and it was reckoned (logizomai) to him as (eis) righteousness (acc.)" (Rom.4:3; cf. also Rom.2:26; 4:5,22; 9:8; Gal.3:6; Ja.2:23). Wallace]. God constituted us just or righteous by imputing—not imparting—the righteousness of Christ to us. Even though we have violated the law, we can be considered righteous since the penalty was paid, and the requirements of the law have been fulfilled. (Erickson). Justification is not a legal fiction—it is a legal fact (cf. Rm.5:18) [Buswell]. The person who is justified has actually had his sins forgiven and the penalty for his sins has been remitted; he's also restored to God's favor. He still isn't righteous in himself, but he is righteous or upright in the forensic sense, that is, from the legal point of view. (Theissen). He's not just or righteous in his moral character; in other words, he's not righteous in his nature, disposition and conduct. But he is just in relation to the law, free from suffering the penalty, and has the right to eternal life. (Strong). Two results of being justified is that we have peace with God (Rom.5:1) and we're heirs to the hope of eternal life (Titus 3:7; Rom.5:21).

Understand the differences/similarities between justification and sanctification

There's a lot of confusion created by theological writers as well as others when a distinction is not made between justification and sanctification. You remember that justification is a legal term that refers to an objective experience in the sense that a person is pronounced and treated as righteous through faith in Christ and His atoning work. Sanctification, on the other hand, has the basic idea of being set apart morally: to be consecrated (Jn.17:17,19; Heb.10:14; I Cor.6:11), to purify (I Thes.5:23) or to possess moral holiness (Rom.6:19,22; I Thes.4:7; Rev.22:11; Heb.12:10; II Cor.1:12; 7:1; I Thes.3:13). A person who is 'holy' is one who is consecrated to God, and is holy (I Pe.1:15-16; Eph.5:27; Col.1:22), pure (Rom.12:1) and reverent (cf. II Cor.7:1). Roman Catholics define justification as "the remission of sins and the infusion of new habits of grace." They treat justification as a subjective experience instead of an objective one. It was against this erroneous point of view that the reformers disputed. The reformers insisted that justification was something different from sanctification. (Theissen). Justification does not change the inner character of the sinner, sanctification does. (Theissen). In other words, in justification we are declared righteous so that in sanctification we become righteous. Justification, then, is a legal and declarative act whereby we are pronounced and treated as just, while sanctification is a moral change of our conduct. Justification happens outside of the sinner in God's tribunal, although the sentence is subjective. Sanctification, on the other hand, happens in the inner life the person and gradually affects his whole being. (Berkhof). Or to say it another way, justification is that which God does for us, while sanctification is nearly exclusively what God does in us. (Bancroft). Justification removes the guilt and punishment of sin. Sanctification deals with the pollution of sin and renews the person more and more into conformity with Christ's image. Similarities Sanctification is also similar to justification in that each has a "positional" aspect. In justification the believer is seen from a legal point of view, while sanctification is seen from a moral point of view. In other words, in justification the believer becomes positionally just or righteous, while in the first phase of sanctification he becomes positionally holy through his identification with Christ. (Bancroft). Justification and sanctification are both once and for all, point in time, events. However, in distinction from justification, sanctification is also a continual process that is never completed in this life. (ED).

Forsake

To abandon sin means to forsake it once and for all so as to never again return to it, nor contemplate it in our mind, nor do it.

Ransom

To redeem; in the passive, to be redeemed or ransomed.

Two sides of Repentance

True conversion then involves or consists of two elements: faith and repentance. (Arndt). Repentance and faith together are two different sides of the same coin, or two different aspects of the one event of conversion (Grudem). Conversion is the human side or aspect of our fundamental spiritual change. It consists of our repentance and faith. The spiritual change from the divine side, however, is called regeneration. Regeneration is the change that only the Holy Spirit can do.

Arminianism

When Adam sinned, all of humanity inherited a corrupt, sinful, human nature but not Adam's guilt. The will is not corrupted and prevenient grace enables man to believe. We all sin individually but as a result of the tendencies we inherited from Adam. (Arminianism). Death is due directly to the sinning of each individual but ultimately to Adam's sin since it was his sin that corrupted human nature and made individual sinning inevitability. On the other hand, most "traditional" Arminians and semi-Pelagianists stress human free will. Those who hold the Open View deny God's absolute sovereign control. While holding to the freedom of the will, Wesley went beyond Arminius by emphasizing the idea of prevenient or universal grace. This universal grace is the basis of every human good in the world. This prevenient grace also makes it possible for any person to accept the offer of salvation in Jesus Christ71,72,73. the Arminian emphasizes God's mercy and justice

Remorse

deep regret or guilt for a wrong committed.