God’s Salvation Provisions (3)

God's Salvation
GOD'S SALVATION PROVISIONS (3)

Sin Defeated: “The Son of God appeared for this purpose, to destroy the works of the devil” (1 John 3:8b).

The Bible is an historically based, God centered, Christ expedited, Spirit verified salvation book. Therefore, we expect to find the way of salvation in the Bible. We have assurance that once that way of salvation is found, accepted, and followed, we are on a safe route to God and home. We have been considering this way of salvation. We have been careful not to deviate from the way. We have refused to speculate what we might find if we took interesting side roads. We have not cast aside parts of the map because we did not find the path we had expected. In short, we have studied the Scriptures as the veritable Word of God.

Two tremendous truths have continued to stand out in our study. The first truth that strikes us is the extent to which God was willing to go to save us from sin. The second truth is corollary to the first. Having seen the extent to which God was willing to go to save us from sin, we necessarily infer how hideous sin really is in God's sight. These two insights cause us to focus on a bitter-sweet reality; that is, man is unable to save himself from sin; however, God is able and willing to save us. Thus, the reality of our situation may be seen as a tension between our impurity (sin) and God’s purity (sanctity).

One of our constant themes throughout the study of God the Father, God the Son, and God the Spirit (all three studies can be found in Contents) is the very nature of God as seen in His essence (Spirit) and in the three Persons of the one Deity. In this study we have seen God in action relative to our salvation. Therefore, we do not need to pursue this at the moment. However, we do need to speak further about the obstacle of sin that looms between God and us.

Without Biblical help, we are unable to understand the full extent of this cancer that eats at the very heart of humanity. Oh, we may see and recognize some hateful and despicable acts of sin, such as torture or murder. But the subtlety of sin may elude us. God’s perspective must guide us because His view of sin is more refined than ours. For example, under the old covenant the people had as one of the Ten Commandments, “Remember the Sabbath day, to keep it holy” (Exodus 20:8). “For six days work may be done, but on the seventh day there is a Sabbath of complete rest, holy to the Lord; whoever does any work on the Sabbath day shall surely be put to death” (Exodus 31:15). In Numbers 15:32-36 we read of a man who was executed for gathering wood on the Sabbath.

You may remember that we have already shown that the old covenant was “nailed to the cross” (Colossians 2:14). God’s way of leading His people is no longer derived from the Old Testament but from the New Testament (Hebrews 9:11-15). So we may rest assured that we will not be put to death for gathering wood on Saturday. Why, then, use the illustration given above? So we may learn from it. The apostle Paul and other writers used many prophecies and examples from the Old Testament for our benefit. In fact, Paul wrote, “For whatever was written in earlier times was written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope” (Romans 15:4; Cf. also Romans 4:22-24; 1 Corinthians 10:1- 12). What do we learn from the Sabbath day violation above? To put it bluntly, we learn that any violation of the will of God is a sin, regardless of how innocuous it may seem to us. Many examples are found in the New Testament, which apply to each of us in the Christian age. Please note that in each example Jesus refers back to an Old Testament commandment, and then makes the application for His followers. The following quotations are from what is often referred to as the “Sermon on the Mount.”

“You have heard that the ancients were told, ‘You shall not commit murder’ (Exodus 20:13) and ‘Whoever commits murder shall be liable to the court.’ But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell” (Matthew 5:21-22).

“You have heard that it was said, ‘You shall not commit adultery’ (Exodus 20:14); but I say to you, that everyone who looks at woman with lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

“It was said, ‘Whoever sends his wife away, let him give her a certificate of divorce’; but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery” (Matthew 5:31-32).

We chose these examples to illustrate acts or dispositions that are contrary to God’s will. They are sinful. Yet, they are openly practiced in much of the modern world today. Contempt for the courts and a general disdain for others except as objects for self-gratification are not merely social ills. They fly in the face of God Himself.

The goal of all of this is to point out the subtlety of sin. Many individual sins and even lists of sins are found in Scripture. The following is a list and the consequences of practicing any of them. “Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you just as I have forewarned you that those who practice such things shall not inherit the kingdom of God” (Galatians 5:19-21).

The apostle Paul lists some of the sins mentioned above, and adds others that if practiced will also bar one from the kingdom of God. They are: neither fornicators, effeminate [male prostitutes, NIV], nor homosexuals, nor thieves, nor covetous, nor revilers, nor swindlers … (1 Corinthians 6:9-10).

So long as we allow Biblical teaching about sin to inform us, we can easily see both the reality and pervasiveness of sin. We can also see its boldness and its intrusive nature. Sometimes it is up front, audacious, contemptuous. Or it may be soft-spoken, seemingly benign or inconsequential. Contrary to sin’s detectable presence, it is often a secret sin of disposition such as hatred, prejudice, or even smoldering anger.

Finally, we mention two more kinds of sin that, taken together, are in the lives of more people than we care to acknowledge. The first we emphasize are sins of known omission. This means one knows what he should do, but he does not do it. “Therefore, to one who knows the right thing to do, and does not do it, to him it is sin” (James 4:17). The death-trap of many is the conviction that since they have done nothing wrong, they are clear of sin. This position has two major fallacies. First, the premise is wrong. Every person, regardless of what he or she claims, does wrong. “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us” (1 John 1:8). Thus, the position stated above has a false premise. Everyone sins. The second fallacy in the statement is the assumption that sin is merely something one “does.” This is patently false, as we have seen. Jesus Himself stressed this point as he described the last great judgment. “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave me nothing to drink; I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ They themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ These will go away into eternal punishment, but the righteous into eternal life” (Matthew 25:41-46).

The second class of sins of which we speak may be called unknown omissions. We do not like to think about this kind of sin as evidenced by the many excuses and rationalizations we throw up against it. One of the most familiar examples happens on our highways. Have you ever said, or heard said, to the highway patrol officer who pulls you over for speeding, “But officer, I didn’t know I was in a 50 mile an hour zone.” Futile as it may be, we are ready with excuses. Note we are not speaking of hypocritical sins at the moment. We are not trying to deceive. In our example, we actually did not know we were speeding. We missed the sign that called for reduced speed. To put it in as straight-forward a manner as possible, sins of unknown omissions are sins of ignorance; or, if that word does not sound politically correct, try the phrase “lack of knowledge.” We are talking about a biblical principle found in both the Old and New Testaments. Hosea, one of God’s prophets who lived in the middle of the 8th century B.C., spoke for God when he said, “My people are destroyed for lack of knowledge” (Hosea 4:6a).

In the New Testament we see vividly the sin of ignorance and its terrible consequences. Speaking of the crucifixion of Christ, Peter said, “And now, brethren, I know that you acted in ignorance, just as your rulers did also” (Acts 3:17). Think of it. The most horrific tragedy that ever happened in the human race was caused by ignorance. Wonder at the magnanimity of that holy and righteous One who, knowing they had acted in ignorance, prayed to the Father for their forgiveness as follows, “But Jesus was saying, ‘Father forgive them; for they do not know what they are doing’” (Luke 23:34a). Many New Testament Greek textual scholars and translators are generally dubious of the textual legitimacy of this statement. This hesitancy is not on “doctrinal” grounds. It grows out of the mixed evidence. For example, it is not found in the highly respected fourth century manuscript Vaticanus, but it is in the Alexandrinus fifth century text. (See ‘God’s Word’ in Contents section of StudyJesus.com for the important place of these manuscripts and others. Refer to Aland, Black, Metzger, and Wikgren, [eds.] The Greek New Testament, for detailed evidence on this statement found in Luke 23:34a.)

This plea for the forgiveness of sins done in ignorance is in full harmony with other Bible teachings. In the long ago David said, “Who can discern his errors? Acquit me of hidden faults” (Psalms 19:12). Knowing that no one can know all of one's sins, King David prayed that God would forgive him for his sins of ignorance. The apostle Paul went further. He said, “… I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth. And this is just what I did in Jerusalem …” (Acts 26:9-10a). He goes on to give a litany of terrible things he had done to those early followers of Jesus. Of course he did those sins ignorantly. He said after his conversion, “… I have lived my life with a perfectly good conscience before God up to this day” (Acts 23:1b). However, because of the sins of his life, including those done in ignorance, Paul wrote near the end of his life, “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all” (1 Timothy 1:15). What a turn-a-round! In his ignorance he was conscious free; in his enlightenment he learned how sinful he was. Formerly he had been a blasphemer, persecutor, and violent aggressor. Yet he was shown mercy because he acted ignorantly in unbelief (1 Timothy 1:13-14). Paul was not saved in his ignorance; he was saved from his ignorance when he learned the truth and responded in faith to God's prescription of mercy and grace.

We have seen that sin is a terrible presence in the world. It is not merely an abstract concept. It has the force of a raging tsunami. It can sweep us away to total devastation. Sin has a source – a powerful source. The source is a being, an entity. He is called the god of this world by the apostle Paul. “And even if our Gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:3-4). He brings spiritual blindness upon the unbelievers, causing them to perish. The apostle Peter says, “Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour” (1 Peter 5:8b). So, the source from which all of this evil comes upon humanity is Satan, the devil. He is our accuser, destroyer, tempter, deceiver, and adversary. He is sometimes called a serpent, dragon, and persecutor. He is very flexible and cunning in his relentless pursuit of followers. Sometimes he attacks head on, like a roaring lion. Sometimes he seems very attractive in his camouflaging. Paul speaks of false apostles as “… deceitful workers, disguising themselves as apostles of Christ. No wonder, for even Satan disguises himself an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds” (2 Corinthians 11:13b-15).

Jesus refers to such false teachers by way of warning, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves” (Matthew 7:15).

We could go on at great length about the reality of Satan and his work by using more of the vast amount of Biblical material. However, we speak from experience to those who know from experience the universal presence of sin, “for all have sinned and fall short of the glory of God …” (Romans 3:23). If this consideration of sin has caused us to realize more clearly its power, expression, and consequences, we have reached a goal.

A few more words about Satan need to be stressed. Perhaps you have heard someone say, “Oh, yes, I believe in Jesus and heaven, but I cannot accept all this talk about the devil and hell.” It is difficult to convince one of this persuasion that he or she has made a great irrational discrimination which can be shown to be what it really is, and also how devastating it is. First, humility leads us to realize that we would not and could not know anything about the significance of Jesus, heaven, Satan, or hell if it were not revealed to us in the Bible. Second, that realization makes it clear that to except part of the Bible and reject other parts has no justifiable foundation. That approach to the Scriptures is illogical and counterproductive. Third, one need not look far in the world to see the presence of goodness and evil. That is not difficult. The difficulty arises, not in explaining why one or the other is present, but why both good and evil are undeniable realities in the world and in human life. If Jesus, goodness, and heaven are the only realities, how did evil and its gruesome presence emerge? On the other hand, if the devil and hell were all that existed, how could we believe in a Jesus who came to earth without a mission? However, if we logically and biblically concede that both good and bad exist now and until the end of time, we can with full logic and strong Biblical support hold the position that Jesus, heaven, Satan, and hell, will always exist.

One of the consequences of the above is that it leads us into being participants in the great drama of life on a very serious level. The major question becomes, “What chance do I have of being a victor over evil if the architect of evil is a being with more power than I have?” Let’s face it. The possibility of salvation would be absolutely nill if we did not know about and utilize divine aid. We have stressed thus far in this study of God’s salvation just how much divine aid we have been given through the sacrificial role of Jesus for our eternal redemption.

Since God the Father has provided all the divine aid we need through His Son Jesus Christ, why is it that millions of people have not availed themselves of that help? All the answers are not available. Many are not simple. However, some answers are obvious. One answer is agnosticism. In our modern age, many people believe or assume that the only realities are physical, material, in nature. Since that composes their world, any other view seems unreasonable because it is not scientific. Any other view is not acceptable because it is not susceptible to the analysis the scientist applies to physical things. This is the basis for agnosticism, the mindset that doubts there is a God. Of course it would be incorrect to categorize all scientists in this way because many do believe in God.

In addition to those of the agnostic stripe, there are the atheists. These are people who do not believe in God. They deny there is a God. Although there are many who hold this view, there are not as many as one might think. We have all heard the plea made by a well-known atheist who said on his death-bed, “Oh, God, if there be a God, have mercy on my soul, if I have a soul.”

On the other hand, there are many people who do believe in Yahweh, the God we read about in the Bible. However, many do not know how to relate to God. He seems too awesome, austere, distant to know in any practical way. This feeling of being in a helpless state of alienation is due largely to two factors. Those factors are the power of Satan and the weakness of man. We have probed the power of Satan. We are correct if we feel powerless before him; that is, unless we seize upon the strength God provides in Jesus Christ, His Son.

Only through Jesus are we able to be victorious in the fierce warfare against sin. Jesus Himself said, “‘Now judgment is upon this world; now the ruler of this world will be cast out. And I, if I be lifted up from the earth, will draw all men to Myself.’ But He was saying this to indicate the kind of death by which He was to die” (John 12:31-33). As announced by the angel of the Lord to Joseph concerning Mary’s pregnancy, “She will bear a Son; and you shall call His name Jesus [Savior], for it is He who will save His people from their sins” (Matthew 1:21). So we see that Jesus has come to our rescue. Paul speaks of the “Lord Jesus Christ, who gave Himself for our sins, that He might deliver us out of this present evil age [world], according to the will of our God and Father” (Galatians 1:3b-4).

Of course, Jesus knew the sinful condition of humanity and the death grip Satan had on us. He knew how helpless we were to resist the devil. In full knowledge of what would be a battle to the finish, He knew that “the whole world lies in the power of the evil one” (1 John 5:19b). He also knew, as He said to His apostles, that “the ruler of this world has been judged” (John 16:11b). So Jesus, being fully aware of what was at stake, took decisive action on our behalf. The apostle John, writing inspired Scripture put it succinctly when he wrote, “Little children, let no one deceive you; the one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, that He might destroy the works of the devil” (1 John 3:7-8).

Jesus has destroyed the stranglehold the devil had on us. He has provided a way to escape from the sin which so easily entangles us (Hebrews 12:1b). He shared with us His flesh and blood “that through death He might render powerless him who had the power of death, that is, the devil; and might deliver those who through fear of death were subject to slavery all their lives” (Hebrews 2:14-15). With His death, burial, and resurrection, Jesus “abolished death and brought life and immortality to light through the Gospel …” (2 Timothy 1:10). He won His personal victory over death in His triumphal resurrection, and He extends that victory over death to those who are willing to participate with Him in that death, burial, and resurrection.

Thus, from the first to the twenty-first century, untold millions have expressed the same desire as that of the apostle Paul. He said, “I am eager to preach the Gospel to you … for I am not ashamed of the Gospel, for it is the power of God for salvation to every one who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, ‘But the righteous man shall live by faith’” (Romans 1:15a-17).

Up to this point in our study of salvation we have learned of the marvelous work of God. It borders on the incomprehensible to contemplate the extent to which God acted in making our salvation possible. We bow in reverent wonder and praise for the love of God as seen in Jesus Christ, His Son. We stand before the cross with mixed emotions. We sorrow for our sins that put Him there; we rejoice that the way of the cross is the provision of God to have those sins blotted out in the shed blood of Jesus.

Indeed, we sense that the crucifixion of Christ is the watershed of human history. Before the cross there was no final relief from sin; after the cross the way to victory over sin has been open to all. It is sobering, even humiliating, to realize how helpless we were to escape the dominion of sin. We were caught, trapped, shackled, chained, enslaved, hardened, contaminated, ugly, stained, repulsive, arrogant, egotistical, narcissistic; sinners all – suffocating in the nauseous stew of our own wickedness. If we think this picture is overdrawn, we need only to hear the apostle Peter’s description of apostate followers of Christ, “It has happened to them according to the true proverb, ‘A dog returns to its own vomit,’ and, ‘A sow, after washing, returns to wallowing in the mire’” (2 Peter 2:22).

Even though we “get the picture” we certainly do “not like the picture.” But, how do we get rid of it? How do we deal with it? We start with that which has been obvious from the beginning of our inquiry about salvation. Remember the “plan of procedure” we laid out at the start? We committed ourselves to study the things God has done through Jesus for our salvation. God, seeing sin in all of its horrible aspects, knew our utter inability to free ourselves. In His great love, mercy, and grace He did for us what we could not do. This is what we have been considering from the very first. Now, according to our “plan of procedure,” we come to that portion of our study of salvation that informs us of what we must do for God in response to what He has done for us. Cooperation: “Draw near to God, and He will draw near to you” (James 4:8a).

We start with an extended illustration. A couple who had been married for a few years had done remarkably well financially. They decided they would start a family. Knowing their own financial status was secure they agreed to provide appropriate resources for any children with whom they would be blessed. So, the first thing they did was set up a generous annuity that would be given to each child at maturity. That being settled, they looked forward to being blessed with their first offspring. In less than two years they became parents of a healthy baby boy. What joy, what pleasure to see him grow and develop into a fine young man. Because of market fluctuations, the couple had to sacrifice at times to keep his annuity in force. A last, the great day came. Their son was approaching his 21st birthday. The time for presenting him with their loving gift rapidly approached. Although he knew nothing about their sacrifices and provisions they had made for him even before he was born, he gladly accepted their invitation to accompany them on an ocean cruise that would extend through his 21st birthday.

The parents tingled with excitement and anticipation. After dinner on the third night out, the eve of their son’s birthday, the three went for a stroll on deck. It was a beautiful night. The sea was calm. A full moon beamed on the smooth water. They approached some deck chairs. The father suggested they sit and talk. They chatted about their vacation and laid plans for next day’s activities. Then mother winked at father. The time had come! He took a deep breath. Laying his hand gently on their son's shoulder, he said, “Son, your mother and I have some news for you.” He explained to him their long-standing plan for his welfare that they had followed for 22 years. “Son,” he said, “In our cabin is a little box we brought along. In it is a document called an annuity. It is now worth two million dollars. It is in your name and has been yours since before you were born. Stipulations in the document will guide you on how you may receive it.” The son stared at his parents for a moment. It then dawned on him that they were serious. This was no birthday joke. He bounded out of his chair, ran back and forth on the deck, shouting for joy. He finally calmed down. He hugged his parents and thanked them over and over again. At last the evening was over. It was a serene and happy time, for the moment. They went to the parents’ cabin. They gave him the little box and its contents. He went off to his room with many assurances of his love and gratitude and a promise to read every word and keep his date with them for breakfast.

The parents could hardly wait to get to the dining room for breakfast. They arrived early. As they came in they saw their son had already taken a seat at their table. They came rapidly to the table with broad smiles and enthusiastic greetings. He sat stoically, stiffly, gazing straight ahead. They were quick to realize something was wrong. They sat down and fervently pleaded for an explanation. He gave it to them. He picked up the little box from beneath his chair, set it on the table, and said, “I’m returning the box and its contents. I will not accept your gift because I do not like the stipulations. I will not be burdened. I will not follow them.” Heartbroken, the father said, “But son, the stipulations are not burdens. They are provided so you will receive the greatest benefits from our gift. Can’t you see that? “No, I do not see that. I will not be dictated to.” His mother said, “Son, we have provided the stipulations as guidelines, not as a cunning means of control. You will be blessed by following them. They are positive, not negative. The richness of our gift will be more apparent each day you follow them. We love you very much and want the very best for you.” The son replied, “Mother, this subject must be dropped. There is nothing else to say. Dad, here is the box. This is the last time I want to see it or hear about it.” The father replied sorrowfully, “Have it your way, son. You have closed the subject. It may be a long time before you learn what you have done to yourself; but, rest assured, you will learn full well one day.”

Most people would label the young man either stupid or short-sighted. Others might call him ungrateful or skeptical. All these adjectives may apply to a certain degree. However, the dominant motive for his behavior and attitude was self-will. He was determined to live his life as he wanted to. He obstinately refused to yield himself to any standards other than his own, even if that meant rejecting the love and sacrifice others had rendered on his behalf. The tragedy of such a mind-set is clear. The young man spurned a gift of almost immeasurable proportions that had been his since before he was born. Love and grace were rejected out of hand. The bottom line, the sad conclusion: He refused to accept his gift! As the father said, “Have it your way, son. You have closed the case.”

The heading for this part of our study is “cooperation.” The young man refused the gift that was his before he was born. His loss was the direct result of his lack of cooperation with his loving, gracious parents. And so it is with us and our heavenly Father. His gift of salvation for each of us has been of long-standing. In fact, the sacred Scriptures tell us it was from eternity. When Paul wrote to his co-workers in the faith, Timothy and Titus, he spoke to Timothy of the power of God; “… who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted to us in Christ Jesus from all eternity …” (2 Timothy 1:9, “before the beginning of time,” NIV). He spoke to Titus of “… the hope of eternal life, which God, who cannot lie, promised long ages ago, [“before the beginning of time,” NIV] (Titus 1:2. “before the beginning time,” NIV). When Paul addressed the Christians at Ephesus, he spoke of God’s work in Christ. “In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved … also we have obtained an inheritance, having been predestined according to His purpose [prothesis = plan, NIV] who works all things after the counsel of His will …” (Ephesians 1:4c-6, 11).

“So far as the personal experience of believers is concerned, their entry into the relationship described by the words ‘in Christ’ took place when they were born from above, and was symbolized in baptism; but from God’s point of view it has no such temporal limitation. They have been objects of His eternal choice, and that eternal choice is so completely bound up with the person of Christ that in the light of the divine purpose they are described as being ‘in Christ’ before the world’s foundation” (F.F. Bruce, The Epistle to the Ephesians).

It may be difficult, even impossible, for us to fully conceptualize the eternal dimensions of God’s great scheme of redemption. As mentioned earlier, the Contents section of StudyJesus.com contains three lessons: God the Father, God the Son, and God the Spirit, in an attempt to probe the nature of God. Among other things, we considered His unlimited power, presence, and knowledge. There is neither weakness, absence, nor ignorance in God. We measure the reality of our world in relative terms. Even what we call absolute power is recognized by its struggle to achieve more. Our presence is merely our feeble attempt to occupy our space. We cannot be anywhere else. Our knowledge grows through more search and effort. These things cannot be truthfully said about God. He is all-powerful, not relatively so. He is ever-present, not limited to relative restrictions such as past or future. He is ultimately and absolutely now. He is omniscient. He knows what “was,” “is,” or “will be” in our limited views of time and space, including what we perceive as contingencies.

All of this has an enormous significance for our relationship with God. Note: Out of a vastness we call eternity, His unlimited entity, Being, launched a stupendous, wondrous work called creation. But this Being is not merely a “force.” This Being is an entity, a Person(ality), if you will. He is “The God who made the world and all things in it … in Him we live and move and exist …” (Acts 17:24a, 28a). He is the only living and true God (Matthew 16:16; John 17:3). The majesty, splendor, and glory of such a Being, motivates us to awe and reverence.

The vastness, transcendence, grandeur, and power of God may tend to overwhelm us and even spark fear in our hearts. However, endearing qualities (attributes) of God are love, mercy, grace, kindness, benevolence, and many others that we appreciate more than we can express. John, “that disciple whom Jesus loved” (John 21:20a) said, “God is love. By this the love of God was manifested in us, that God sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:8b-10).

Almost every part of this lesson is a testimony of God’s love for us. He has shown His love for us in so many ways that the overall picture is beyond comparison. None of us has ever shown the extent and kind of love to Him that He has shown to us. At best, we can only respond as John wrote, “We love, because He first loved us” (1 John 4:19). God’s love for us seeks specific response. He sent His Son as a love-offering. In Jesus’ sacrifice on the cross, we see the culminating act that insures our salvation. God's gift of Jesus was a once-and-for-all offering (Hebrews 7:27, 10:10). It will not be duplicated. It cannot be improved. Thanks be to God, it can be accepted. That is all God asks. His love seeks response, devotion, surrender – love in return. The extended illustration offered earlier was given to show that genuine love and sacrifice can be rejected. The parents offered a gift of great worth to their son. It was his. He could do nothing to earn it; it had been given before he was born. He had two alternatives. He could accept the gift; he could reject the gift. He exercised his free will when he refused to accept his gift.

Of course, the same principle applies in the spiritual realm. A loving Father prepared for our salvation “before the foundation of the world.” That salvation was opened up to all, and it came by God’s amazing grace. “For the grace of God has appeared, bringing salvation to all men instructing us to deny ungodliness and worldly desires and to live sensibly and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus; who gave Himself for us …” (Titus 2:11-14a). This passage is a marvelous one. First, it states that God’s grace has appeared. Second, it brings salvation. Third, it instructs us to deny the ungodly and live the godly life. Fourth, it speaks of our hope. What a hope. What a prospect. Could anyone refuse such a gracious, preplanned offer from such a loving God? Yes. God foreknew and predestined His comprehensive work for mankind's spiritual survival in “ages past” (Cf. Ephesians 1:3-12; Romans 8:29-31).

In these passages, Paul speaks of this great plan of God in the past tense. This may seem perplexing until we remember the unlimited perspective God has of all things, including time. God, in eternity, consummated His plan of which we speak. This plan necessitated a sequence of events. A sequence of events necessitated a passage of time. Time came to be in the beginning. Therefore, since the creation, God’s plan for saving the human race has been unfolding on the stage of history. So, historically speaking, the Spirit-guided Paul speaks of these things pertaining to salvation in the “past” tense. The historical context in which we now live means we are in time. In fact, the Scriptures inform us that “… when the fullness of time came, God sent forth His Son … so that He might redeem …” (Galatians 4:4a, 5a). This has to do with what “God predestined before the ages to our glory; (1 Corinthians 2:7b). Thus, Paul records, “This was in accordance with the eternal purpose [prothesis = plan] which He carried out in Christ Jesus our Lord” (Ephesians 3:11).

This excursion into God’s omniscient plan and action as they relate to His eternal scheme of redemption in history has a purpose. The purpose is to show that there is no contradiction between God’s eternal plan and the historical recording of it in the Bible. The distinctions between past, present and future are merely historical distinctions. This means that historical descriptions of this plan, its origin unfolding, and purpose are addressed to time-bound creatures so we may sufficiently comprehend it and cooperate with God for its consummation. Thus, God’s predestination has to do with our destination; His calling has to do with His purpose; His election has to do with those who answer the call; His foreknowledge has to do with His eternal awareness expressed in an historical context.

This perception of time and eternity, God and humanity, and His salvation effort to reconcile us to Him, help clear up what is often seen as a paradox or even a contradiction. We speak of the place and relationship of God’s “fore” knowledge and His predestination to our role in His plan for us. First, does God’s foreknowledge mean our fate is sealed? The answer we occasionally hear is that God has self-determined that He does not know our fate. We are told that He is waiting to see what our response to His offer of salvation will be. Therefore, our “elected” and “predestined” state is determined by our response to God’s predetermined plan by which we may become God’s “chosen.” If we accept salvation in Christ, He rejoices. God planned it that way. However, if we reject Christ, He grieves, because He did not plan for any to perish. This is a valiant attempt to solve what may seem an inscrutable mystery. However, it is built on confusion and mixed with truth and error. It quickly breaks down on logical examination. The persistent affirmation of Scripture is that God knows all. Note a few examples: Psalms 44:21; 139:1-6; Jeremiah 1:5; John 16:30, 21:17. God knows all because it is His nature to know. He cannot cease knowing any more than He can cease loving. He would be less than God if He did not know all. So the first breakdown of the above position is that it contradicts the very nature of God. The second weakness in the thesis is that it assumes God’s foreknowledge is equivalent to His predestination. This also quickly falls by the wayside. Illustrations from humans to describe God’s nature have their weaknesses. However, a time-worn illustration should be helpful. Most of us try to stay abreast of the weather. The evening television news is usually helpful. But suppose how truly helpful it would be if we had never heard our local forecaster make a mistake. How does he come by such accuracy? He is diligent. He gathers data from many sources. He is well-trained as a climatologist. He is very good at his job. He knows when it is going to rain, snow, be sunny, and so on. The question arises: Does his knowledge of weather phenomena, and his accurate predictions make it rain, snow, or become warm or cold? – No, of course not. On an infinite level, God knows all. However, this does not mean that He makes everything happen as it does. Many things occur in the world contrary to His will. This even applies to our subject of salvation. For example: “But do not let this one fact escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow about His promises, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Peter 3:9-10).

In spite of the fact that God does not will that any be lost, the Biblical truth is that many will be. Jesus said, “Enter by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. For the gate is small, and the way is narrow that leads to life, and few are those who find it” (Matthew 7:13-14). Jesus also said, “For many are called, but few are chosen” (Matthew 22:14). “Called” and “chosen” are verbs in this verse. As a verb, “called” speaks of God’s action through His proclamations. Paul writes to the Christians at Thessalonica, saying, “… He called you through our Gospel, that you may gain the glory of our Lord Jesus Christ” (2 Thessalonians 2:14). Later, Paul wrote the Christians at Ephesus, saying, “In Him, you also, after listening to the message of truth, the Gospel of your salvation – having also believed, you were sealed in Him with the Holy Spirit of promise …” (Ephesians 1:13). The Gospel is shown to be the avenue by which “many” are “called.” How many? – as many as Jesus died for. Jesus said, “… the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28, emphasis added). When Jesus instituted the Lord’s Supper “He took a cup and gave thanks, and gave it to them, saying, ‘Drink from it, all of you; for this is My blood of the covenant, which is to be shed on behalf of many for the forgiveness of sins’” (Matthew 26:27-28). Please note that this “many” is not a “many” of number but a “many” of comparison. “Many” is a contrast to “few.” Note Paul’s statement to the Christians at Rome, “For the death that He died, He died to sin, once for all; but the life that He lives, He lives to God” (Romans 6:10). Again, in Paul’s letter to the Corinthians, he states, “He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf” (2 Corinthians 5:15). Jesus died for all. “Many” are “called” – by the Gospel of Christ, “… the power of God for salvation …” (Romans 1:16b). The “many” are equal to the “all” for whom Christ died and is in contrast to the “few” who are “chosen” as a result of their response to the call of the Gospel of Christ. This is the way the elect of God become a reality. This is all according to God’s plan of election. “And we know that God causes all things to work together for good to those who are called according to His purpose. For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren; and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:28-30).

As a consequence of the truths we have been analyzing, there emerges a bitter-sweet scenario. The Bible speaks of many who are called and few who are chosen in terms of contrast, not in exact numbers. The bitterness is apparent when we realize that more will be called than chosen. The sweetness is apparent when we realize that God’s offer of salvation is for all who will accept it.

God has done for us what we could not possibly do. Out of His immeasurable love, mercy, and grace He has provided a plan for our redemption. His love prompted Him to send His Son as a sacrifice for our sins. His mercy prompted Him to spare us the destruction we deserved because of our sins. His grace allowed Him to save us even though we were completely unworthy because of our sins. His love, mercy, and grace motivated and planned our salvation in eternity. It was activated and made available to us in time (history). It reached a sublime crescendo on that awesome day of Christ’s crucifixion. His agonizing death was so terrible that nature itself reacted. The day went dark at high noon. An earthquake struck. Rocks split open. Graveyards yielded up many of the faithful dead who walked the streets of Jerusalem. After three hours of darkness, a haunting cry went up from that sinless, perfect Man on the cross, “My God, My God, why have You forsaken Me?” (Matthew 27:46b).

That cry has vibrated through the halls of history for almost 2000 years. What is the answer? The answer encompasses the horrible nature of sin. “He [the Father] made Him [the Son] who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him” (2 Corinthians 5:21). We turn now to see what makes this possible.

(Basic Bible text: New American Standard Bible. Other translations are so noted)