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NASB | Romans 8:30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. |
AMPLIFIED 2015 | Romans 8:30 And those whom He predestined, He also called; and those whom He called, He also justified [declared free of the guilt of sin]; and those whom He justified, He also glorified [raising them to a heavenly dignity]. |
Subject: Ordo Salutis Answers to Mark's Verses |
Bible Note: Dear Brother Mark, As a refresher, the orthodox ordo salutis is: election, predestination, gospel call, inward call, regeneration, conversion (faith and repentance), justification, sanctification, glorification. In post #172484 you asked if there was another way to look at the following: He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:11-13) The passage shows us that adoption (i.e., "power to become the sons of God") is contingent on conversion (i.e., "believed on His name") and that both things are done by those who are regenerate (i.e., "born ... of God"). No passage of Scripture exhaustively states the ordo salutis. This passage does, however, support components of the orthodox position, while doing so in harmony with the whole. In post #172484 you asked if there was another way to look at the following: For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (2 Corinthians 7:10) In chapter seven of the second epistles to the Corinthian congregation, Paul is commending the believers for how they responded to his correction in a previous letter (2 Corinthians 7:7-9). The believers at Corinth were in need of confrontation and rebuke. God brought conviction and they amended their ways (2 Corinthians 7:11). Paul is not speaking here of the components of salvation. He is encouraging the believers that their repentance is an aspect of their being saved. He contrasts it with worldly repentance, which is no repentance at all. Godly sorrow for sin attends the lives and is characteristic of the saved. Worldly sorrow for sin (i.e., regret) attends the lives and is characteristic of the lost. We must be very careful not to confuse the descriptive with the prescriptive. In post #172484 you asked if there was another way to look at the following: And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. (Acts 16:30-32) Here is the famous plea to Paul and Silas by the keeper of the jail of Thyatira. I've always thought that the actual question of the jailer might be more readily rendered into modern parlance as, "What can I do to keep from being killed!" I've never been fully convinced that he had theology on his mind. He was shook up by what he'd seen and was certain that his life would be forfeit for the release of his prisoners. Paul and Silas, however, respond with the Gospel assertion that salvation is for those who believe on the Lord Jesus Christ -- a statement much attested to elsewhere in Scripture. More importantly note that they go to the jailer's home and "spake unto him the word of the Lord" which he and his household joyfully received (see verse 34) believing God. This is the normative fashion by which the Gospel is preached. It does not contravene the ordo salutis. On the contrary, we see the divine providence acting at every point. In post #172484 you asked if there was another way to look at the following: Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19) As has been pointed out, repentance and faith are indivisible aspects of conversion (see at the top of the post). In this sermon of Peter in the temple asserts what their faith must be founded in: what God has done (verses 12-18). He is calling for them to repent of their disbelief. Note the component that follows conversion in the ordo salutis: justification. Justification is the forensic work of God in which the righteousness of Christ is imputed to the believer. "Blotting out" was understood by the Jews both in a legal and a theological sense -- in fact, I doubt they would have distinguished those aspects. See Isaiah 43:25, 44:22; Psalms 51:1, 9; Jeremiah 18:23; Nehemiah 4:5; etc. Again, the orthodox ordo solutis is affirmed rather than abrogated. In Him, Doc |
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