“And he said to him, “Truly, I say to you, today you will be with me in paradise.”” (Luke 23:43)

Crucifixion is one of the cruellest forms of execution ever invented by man. Unlike other forms of capital punishment, where the convicts could expect a quick dispatch, with crucifixion the condemned person is tied or nailed to a large wooden cross, beam or stake and left to hang until eventual death. In the Roman Empire, this punishment was reserved for the most hardened of criminals. Jesus, the eternal Son of God, had to endure this form of punishment, not because of his own sin but for the sins of those who the Father gave to the Son.

In his commentary on the future death of Christ, Isaiah, the prophet who lived 700 years before Christ, prophesied in Isaiah 53:4-5, “Surely, he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.”

The day before, Jesus had been betrayed by one of his disciples (Matthew 26:47-56), which was also foretold centuries prior in Psalm 41:9. The events leading up to his crucifixion did not take place in a corner; it was a front-page news. He was summarily arrested while praying with his disciples and initially arraigned before the Jewish Council (Matthew 26:57-68). However, lacking the authority to condemn someone to death, the Council took him to Pilate, the Governor overseeing Jerusalem at the time. After much back and forth, Pilate eventually cowered to the demands of the Jewish crowd and handed Jesus over to be crucified.

The date and time for the crucifixion was finally set. It was the most anticipated event at the time. It was a frenzied atmosphere as the young and old, rich and poor, men and women, the powerful and the lowly all made their way outside the city gates to witness what was the most consequential event in the history of the universe, as the Author of Life succumbed to death.

The fact that Jesus was going to be crucified on the day was no secret; for those who had gathered at the “Place of a Skull”, it was the reason they were there. However, as you read the account of the crucifixion, it is not immediately clear if the crowd had any idea there would be two criminals who would be crucified alongside Jesus.

As I peer in two thousand years later, it is the conversation between Jesus and the two criminals that piques my interest as I re-read Luke’s account of the crucifixion recently.

The Three-Way Conversation

St. Luke reveals the three-way conversation that transpired between Jesus and the two criminals who were crucified along with him. Interestingly, only Luke records this conversation in detail.

“One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.”

The fact that these three men still had the energy to have a conversation on the cross is still a mystery to me, but that is precisely what happened. The accounts of Matthew and Mark seem to suggest that both criminals reviled Jesus (Matthew 27:44; Mark 15:32). It is unclear at what point the criminal on the right hand (according to tradition) had a change of heart, but in Luke’s account, only one criminal is mentioned to have reviled Jesus. Without remorse for his evil actions, he “railed at him [Jesus], saying, “Are you not the Christ? Save yourself and us!”

Is this not how the world often reacts toward God? Through our rebellious actions, we have brought the beautiful world He created into ashes. Yet, our heart frequently rages against him for the evil we see around us (Proverbs 19:3). Even when he has provided a way to restore his good creation, we spurn his grace and instead continue to dictate how we want him to save us. The posture of the first criminal perfectly describes our fallen world—a rebellious people who refuse to repent even when we are faced with the consequences of our actions.

But the criminal on Jesus’ right hand provides a picture of God’s grace and what repentance can accomplish in our lives. Luke tells us, “But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.”

A Right View of Self and God Leads to Repentance

The fact that he was suffering was unquestionable, yet he acknowledged the holiness and justice of God to judge him for his sin. He knew that his actions deserved the just condemnation of God. King David hinted at this in his model repentance prayer in Psalm 51:3-4: “I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment.”

This criminal did not only acknowledge his sinfulness and the justness of God’s punishment, but he also understood the sinlessness of Christ and somehow perceived through the eyes of faith that Jesus had the power to change his situation. The fact that he was a condemned criminal deserving of death was not lost on him, but like that contemporary hymn, he knew, “What love could remember no wrongs we have done; Omniscient, all knowing, He counts not their sum; Thrown into a sea without bottom or shore; Our sins they are many, His mercy is more.”

It was this divinely given revelation that inspired his request to Jesus in verse 42, “And he said, “Jesus, remember me when you come into your kingdom.” How did this hardened criminal, condemned to the highest form of punishment within the Roman Empire, come to the realization that there was a paradise of which he could be part? I don’t believe he had woken up that morning rehearsing what he would ask Jesus when they hangout on the cross together. However, through a divine act of grace that enabled him to see Jesus as the Christ and himself as a condemned criminal, he received pardon for all the crimes he had committed from his birth until the moment of his crucifixion.

Oh, that we might receive this divine eye-opening grace that would enable us to see Jesus for who he is and who we truly are: criminals who rightly deserve our condemnation!

It is important to remember that this is true not only for those who are yet to be saved but even for those who are already saved. Apostle John, in his appeal to the saints in Asia Minor, wrote,

“If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:8-9).

A Promise of Paradise

After acknowledging his sin and the justness of God’s judgment, the criminal on the right hand of Jesus threw himself at the mercy of the God who has revealed himself as “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin…” (Exodus 34:6-7).

No one would ever receive a greater promise than what was received by this criminal on the day of his crucifixion. In verse 43, we read Jesus’ response, “And he said to him, “Truly, I say to you, today you will be with me in paradise.” What a grace and what a mercy! This criminal brought nothing to the table except his sin, yet even he was not beyond the reach of God’s loving arm. He woke up in prison but reclined in the evening in paradise. The good news is that this promise is not only for him; it is for all who would repent and put their trust in the risen Saviour.

If you are not yet a follower of Christ, just like this criminal, no sin is too great, and no distance is too far. “Jesus ready, stands to save you, full of pity, love and power.” So, “Arise and come to Jesus; He will embrace you in his arms.” For, “In the arms of your dear Saviour, O, there are ten thousand charms.”

And if you are already a blood-bought follower of Christ, what a joy to know that if you died today, you will be with Jesus in paradise. Hallelujah!

The post We Are All Criminals: But Which Kind Are You? appeared first on TGN.

“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling,” Philippians 2:12.

At first glance, the opening verse may lead some to believe that Paul is emphasising salvation through works. If taken at face value, this interpretation could seem at odds with the historic orthodox Christian belief of salvation through grace alone. (Ephesians 2:8). But is that truly what Paul is conveying?

A critical rule of biblical interpretation is that the context determines the meaning. Another helpful thing is to consider the different genres of the biblical text which guide the interpretive approach. For example, we don’t read a letter (or,say, an email) the same way we read a newspaper.

In the case of the text in question, Paul is writing a letter to the Philippians, and just like when we get a letter in real life, we would have to read the whole thing to grasp the full import of the author’s meaning/intent, we must interpret each verse in light of the entire letter. This is what we mean by context: What came before the text and what is stated after.

So, let’s examine what Paul means by ‘working out our own salvation with fear and trembling.’

Here’s the full verse:

Verse 12 reads, “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13.  for it is God who works in you, both to will and to work for his good pleasure.”

I have added verse 13 because, as you can see, the sentence doesn’t end with verse 12, so it will be incomplete, i.e., we will do an injustice to the text to leave out the next verse. It is important to note that these verse divisions are artificial and do not form part of the original text.

The first thing to observe is that the Philippians’ have always obeyed.’ This gives us an insight into the fact that these are Believers in Jesus, fellow saints, Paul is talking about. He has already said this in the first chapter. In 1:1, he said these are Saints in Christ Jesus. Throughout the NT, this description is given to people who have already placed faith in Jesus for their salvation. Then, in v5-6, he again mentions that they have a partnership in the gospel, and then the Apostle affirms his belief that God, who has begun a good work in them, will bring it to completion at the day of Jesus Christ. So, God has already begun a good work in these folk – which is another way of saying God has saved them and is living in them.

So, we can rule out the fact that Paul is now asking these guys to do certain things so that they can gain salvation. The context does not support such a conclusion. That would deplete the finished work of Christ Jesus.

Another reason we cannot take the verse to mean that Paul is asking the Philippians to do something to earn their salvation is that, in the broader context, specifically, Chapter 3:2-11, Paul rejects any teaching of salvation by works in no uncertain terms. In 3:9, he says this:

“and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— “.

So, it would be contradictory to Paul’s own teaching in the rest of the same epistle to take his admonition here to mean that the Philippians should try to gain salvation by doing some work on their own.

So, what does Paul mean by working out their salvation?

Simply, Paul is saying that they should demonstrate their faith in how they live their daily lives. In other words, their continued obedience is a form of ‘working out’ (or living out) what God has already ‘worked into’ their hearts. This is why the text says to ‘work out’ instead of ‘work for’. Notice that he goes on to say, “for it is God who works in you, both to will and to work for his good pleasure.”

So, even the obedience that he demands of them, he says, flows from God (so they can’t take credit for it, just like the grace that saved them). The will to obey and the energy to do are both a result of God’s work within His people. They have been made new creations with new desires and affections as a result of God’s work.

Another way in which people sometimes capture this is with the phrase ‘we are saved for good works’. Martin Luther, the German Reformer, put it like this: “We are saved by grace alone, but the grace that saved us is not alone – it is accompanied by good works.” In other words, the proof that we are genuinely saved is in the fruit of obedience that flows from our lives. Because, as Ephesians 2:10 says, God creates the new creature (the believer) to walk in good works. He gives every believer the will and what it takes to do good works. So, if one claims to have been saved but we don’t see any evidence of progressive obedience, their claim to faith is suspect. This is precisely what Paul is saying to the Philippians here.

The context further sheds light on what the ‘working out of their salvation’ he is talking about looks like:

•  Do all things without grumbling or disputing (v14)
•  That you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world(v15)
•  Holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain(v16).

In conclusion, wresting a verse of Scripture from its contextcan lead to erroneous interpretation. Paul’s epistle to the Philippians exemplifies this, underscoring that salvation is not a reward for deeds but a grace-driven transformation from within, evidenced by our actions and conduct. The believer, indwelt and inspired by God, is called to live out this salvation in daily life, not to earn it, but to reflect the life-altering power that faith produces. As Paul illustrates, believers must illuminate the world with righteous deeds, standing as testaments to the profound work of God in their hearts. By understanding and embracing the holistic context of the Scriptures, we can appreciate the depth of its teachings and apply them with wisdom and clarity in our walk with Jesus.

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Introduction

The concept of regeneration holds a significant place in Christian theology, representing a profound change that occurs within the soul of a believer. While the term ‘regeneration’ is used explicitly only in Titus 3:5, there are other related terms found throughout Scripture that convey the idea of ‘being born again’ or ‘begetting anew’ (John 1:13, 3:3-9; 1John1:1, 2:29, 3:9, & 4:7) and ‘bringing forth into being’ (James 1:18). These terms offer insights into the transformative work of God within individuals.

There is another group of words which carries the meaning of ‘creating’ or ‘creating anew’ (see Ephesians 2:13, 4:24; 2 Corinthians 5:17; Galatians 6:15). Another term we come across in the Scriptures is “to quicken”. We find examples of this in Ephesians 2:4-5, where we read that even when we were dead in sins, God quickened us together with Christ, by grace we have been saved (see also Colossians 2:13, a parallel to the statement in Ephesians).

This article will explore the meaning of regeneration, distinguish it from conversion, and delve into its profound implications for the believer’s life.

Understanding Regeneration

Regeneration refers to the implanting of new life in the soul through the divine act of God. It is the process by which a principle of new life is infused into a person, transforming the governing disposition of their soul.

Regeneration and conversion are often confused with each other. They are like two sides of the same coin. Regeneration is God’s work—something done to us, while conversion is our response to what God has done. Conversion is the tangible expression of the regenerated life, where the individual’s actions align with their newfound disposition.

An illustration of the difference between regeneration and conversion can be found in the effectual call of the gospel. In considering the example of the general and effectual calls, we note that although the general call of the gospel comes to everyone, only those who are regenerated respond to the call.

This is what happened in the case of Lydia of Thyatira in Acts 16:14. According to Luke, who recorded that event, as Paul was preaching the gospel in Philippi, Lydia responded to what was being preached by “paying attention to what was said by Paul.” Luke then explains that Lydia did this because “the Lord opened her heart”. This is Luke’s way of saying Lydia’s heart was regenerated by the Sovereign work of the Holy Spirit as she sat under Paul’s preaching. That first act she did as a regenerate person (i.e., responding to the call of the gospel) is what we call conversion. When someone starts to do certain things due to being regenerated, we say that that person has been converted.

Another depiction the Bible uses to describe this work is that of God causing the light to shine in our hearts:

“For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:6).

What Regeneration Is Not

Regeneration does not involve a physical change in the substance or constitution of the human soul. For example, we don’t suddenly develop a higher IQ than we had before we became born again. It is a spiritual change, distinct from any alteration in the physical realm.

It is also essential to recognise that regeneration does not entail a complete transformation of the entire nature of man, nor does it imply that humans become divine or attain two natures like Jesus Christ. Many “new creation” teachings erroneously purport that as a result of the new birth, they become physically immune to diseases and acquire new mental abilities (e.g., we somehow develop the intelligence to pass every exam, driving test etc); however, this is nowhere taught in the Scriptures.

Instead, regeneration affects the governing disposition of the soul while leaving the faculties intact. It is not merely moral reformation or a change in some faculties; rather, it is the implanting of a principle of new spiritual life.

The Nature of Disposition

In addition to the faculties of the soul, there exists something that governs and directs them. This governing force, which we call disposition, plays a crucial role in shaping our actions and attitudes. An individual’s disposition can guide their faculties either toward negative or positive pursuits. For instance, someone who previously used their intelligence to engage in unlawful activities may, after regeneration, employ the same intellectual capacities in an entirely new direction, driven by their transformed disposition.

The Example of Saul of Tarsus

The transformation experienced by Saul of Tarsus, later known as the Apostle Paul, serves as a powerful illustration of regeneration. Before his encounter with Christ on the road to Damascus, Saul fervently persecuted the early Christian church. Here was a man consumed by a passion to exterminate Christianity from the surface of the earth in order to preserve Judaism. However, following his encounter with the Lord, the same faculties and abilities that were once employed for destructive purposes became instruments for proclaiming the gospel. This radical change in disposition enabled Saul to redirect his talents to serve the Kingdom of God.

Regeneration: An Instantaneous Act

Is regeneration an instantaneous act or a process that occurs gradually over time? I am convinced that regeneration does not happen through a gradual process but is an immediate act of God. The very economy of words Scripture uses to describe the new birth suggests this to us. Life is either implanted or not; there are no intermediate stages. We are either (made) alive, or we are not. We are either born (again), or we are not.

Regeneration is an instantaneous miracle performed by the Holy Spirit. It operates in the sub-conscious or unconscious realms, beyond our full comprehension. During Jesus’ famous conversation with Nicodemus, he alluded to this when he said the new birth is an operation we can’t fully understand or perceive. The first thing we know about it is that it’s happened. We see the results, and then we know it’s happened.

This is what Jesus meant in John 3:8, when he likened regeneration to the wind, which blows where it pleases, emphasising its miraculous and mysterious nature.

“The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:8).

A person who is born of the Spirit experiences this transformative work, enabling them to perceive and enter the Kingdom of God:

“Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God'”. (John 3:3).

A person may have several opportunities to hear the gospel before he becomes born again; however, they don’t slowly experience the new birth in stages, as it were, until finally they become ‘fully born again’. Jesus’ words to Nicodemus in John 3 above prove otherwise. Except a man is born again, he cannot see the Kingdom. Except we are regenerate, we can’t even begin to see the Kingdom at all. Dead men don’t see. They must first be made alive.

Regeneration: The Creative Act of God

Regeneration is solely the creative act of God, in which man contributes nothing. The Scriptures highlight that individuals are born again, not by their own will or bloodline but through the work of God within them:

“Who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:13).

“Who were born“. God is the one who implants this life in man. “Not of blood, nor of the will of the flesh nor the will of man, but of God“. We don’t give birth to ourselves. Neither can we become God’s children by our own efforts; it is the work of God in us. It is an act that surpasses human agency, as amply demonstrated by various biblical passages which point to the fact that man in sin is impotent and lifeless till God breathes new life into us.

Consider the following Scriptural connotations to our life before regeneration:

We were dead in sins (Ephesians 2:3-4).

We were blind in sin (2 Corinthians 4:4).

Our hearts were like stones (Ezekiel 36:26, Jeremiah 24:7).

(Heart here, as in the rest of Scripture, refers to the very centre of one’s personality—the fundamental disposition – see explanation of disposition above).

By nature, no man will (1 Corinthians 2:14).

Thus, the spiritual rebirth (regeneration) is a divine initiative, as it resurrects the spiritually dead, illuminates the darkened hearts, and opens hearts to receive God’s truth.

Conclusion

Regeneration is a profound transformation that takes place within the soul, marking the beginning of a new spiritual life. It is distinct from conversion, as it is the work of God implanting a new disposition within individuals. Regeneration does not involve physical changes or the acquisition of new faculties but rather the infusion of a principle of new life. This miraculous act of God affects the whole person, including their will and affections, enabling them to respond to the call of the gospel and experience the profound blessings of being called the children of God.

The post On The Regenerating Work of the Spirit appeared first on TGN.

Salvation belongs to the Lord!

Jonah 2:9

Evangelism is a weighty word that can evoke different reactions in people. For some, it ignites a passion to share the Gospel of Jesus Christ with zeal and conviction. These embrace the Great Commission and strive to foster a culture of discipleship in their local church. However, there are also those who feel unease and insecurity when confronted with the idea of personal evangelism (showing and telling others about Jesus). If you find yourself in the latter group, take comfort in knowing that you are not alone. In this article, we will delve into the Doctrine of the Effectual Call. This doctrine describes how the Father, through the power of the Holy Spirit, calls the Elect to the Son when the Gospel is proclaimed.

The Divinely Constructed Church

“Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.”

Matthew 16:17-18

In Matthew 16, Jesus engages His disciples in a conversation about His identity. When Peter boldly declares that Jesus is the Christ, the Son of the living God, Jesus promptly affirms the divine origin of Peter’s confession. He states that it was not revealed to Peter by flesh and blood but by His Father in heaven. Furthermore, Jesus declares that He Himself will build His church, He will meticulously build the holy temple brick by brick until it is complete (Ephesians 2:21-22). The means by which the triune-God has determined to complete this building project is by the ordinary means of evangelism.When peering into the future construction of the Temple, the prophet Zechariah was told, “Not by might, nor by power, but by my Spirit, says the Lord of hosts” (Zechariah 4:6).

The General Call and Human Responsibility

“… And how are they to hear without someone preaching? … So faith comes from hearing, and hearing through the word of Christ.”

Romans 10:14-17

The Call issued by preachers (which includes every believer!), often referred to as the General or Gospel Call, extends to all individuals without distinction. Luke 14:12-24 exemplifies this call through the Parable of the Great Banquet, emphasizing the invitation to diverse segments of society. However, the Parable also acknowledges that the General Call may be met with excuses and rejections. It highlights the inability of the human will to respond rightly. Romans 3:10-12 reminds us that none are righteous and that no one seeks God. This reinforces the need for active participation in evangelism, relying not only on moral example but also on the proclamation of the Gospel. There is an absolute necessity to proclaim the death and resurrection of our Lord.

The Effectual Call and Divine Sovereignty

“My sheep hear my voice, and I know them, and they follow me.”

John 10:27

While the General Call goes out to all, the Effectual Call is distinct. It is a divine and sovereign summons that results in the actual regeneration and conversion of the Elect who are scattered abroad (John 11:52). It is not merely an invitation but a powerful work of God’s grace that brings about a response in the hearts of those who are appointed to eternal life. In Isaiah’s comparison of God’s words to rain, he declares, “For as the rain and the snow come down from heaven and do not return there but water the earth,… so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it” (Isaiah 55:10-11). This call is Effectual because it accomplishes the exact purpose for which it is intended. It is rooted in God’s foreknowledge and predestination, as Romans 8:29 states, “For those whom he foreknew he also predestined to be conformed to the image of his Son.“

The Intersection of Divine Sovereignty and Human Response

“Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world— to bear witness to the truth. Everyone who is of the truth listens to my voice.””

John 18:37

The Effectual Call showcases the compatibility of God’s sovereignty and human response. God, in His perfect wisdom, orchestrates the precise moment when His Elect, in response to His calling, would repent and believe. This is not a passive unfolding of events but an active involvement of God’s hand in shaping human history. As Proverbs 16:33 states, “The lot is cast into the lap, but its every decision is from the Lord.” Acts 13:48 illustrates this intersection by stating that ‘as many as were appointed to eternal life believed’ when they heard the message. It is through the human proclamation of the Gospel that individuals hear and respond to God’s call, to which they respond, “Abba Father!”

Embracing the Effectual Call

But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

John 1:12-13

The Effectual Call, being a Divine summons, holds an irresistible power that draws the Elect to salvation. It is a Call that cannot be thwarted or resisted by human will, Jesus said, “No one can come to me unless the Father who sent me draws him” (John6:44). The existence of the Church, Christians, and Christianity hinges on the indispensable nature of the Effectual Call, which serves as the catalyst in drawing sinners towards God. This call breaks through the barriers of sin and darkness, illuminating minds, softening hearts, and compelling individuals to respond in faith and repentance. The Effectual Call is a testimony to the sovereign grace of God, whose love and mercy irresistibly draw His chosen ones into a life-changing relationship with Him. The prophet Ezekiel stated it this way, “And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh” (Ezekiel 36:26). Embracing the Effectual Call requires a settled disposition of trust in God’s plan for evangelism. It is a testament to His sovereignty, authority, and active involvement in the affairs of humanity.

Conclusion

The distinction between the General Call and the Effectual Call is essential for grasping the significance of evangelism in the Christian life. While the General Call reaches out to all, the Effectual Call is a divine summons that brings about new life in the Elect. It showcases the full display of God’s sovereignty, underscoring both the incredible privilege and the urgent necessity for us to faithfully proclaim the Gospel. Above all, this Doctrine calls upon us to trust God in evangelism. As we invite our neighbours, colleagues, friends and family to come to the Great Banquet Feast, we can do so knowing that God will gather all of His children to Himself. There is no stopping the completion of Jesus’ holy Temple, the Church. As we wholeheartedly embrace the Effectual Call, may it ignite within us an unwavering zeal to share the Good News of Jesus Christ, fuelled by genuine love, unwavering compassion, and an unyielding commitment to fulfilling the Great Commission.

In conclusion, let us reflect on the profound lyrics of Charles Wesley’s famous hymn ‘And Can It Be That I Should Gain?‘ which vividly captures the essence of the Effectual Call.

Long my imprisoned spirit lay,

Fast bound in sin and nature’s night;

Thine eye diffused a quickening ray—

I woke, the dungeon flamed with light;

My chains fell off, my heart was free,

I rose, went forth, and followed Thee.

The post Ordo Salutis: Effectual Call appeared first on TGN.

“Resolved, to endeavor to my utmost to act as I can think I should do, if, I had already seen the happiness of heaven, and hell torments.” [2] Resolved. This was the disposition of Jonathan Edwards, the noted preacher and revivalist, toward thinking about hell; with one ear attuned toward the hallelujah chorus of heaven and another strained toward the gnashing, moaning and wailing emanating from the depths of hell.

If you have fallen into a state of apathy, I implore you to pay heed to the weightiest of Scriptural realities: the certainty of hell and the imminence of Final Judgment. Revelation Chapter 20 verses 11 to 15, provides us with a vivid description of the Great White Throne, which serves as a powerful vehicle to explore the reality of Hell and Final Judgment.

The Setting

Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. (Verse 11)

After the thousand-year reign of Christ and the ultimate defeat of Satan, John bears witness to a trial scene unparalleled in all of human history. The atmosphere is solemn, and there is an eerie silence that seems to permeate the air. In stark contrast to the Battle of Armageddon, this stillness is almost oppressive, bringing time itself to a standstill.

As John gazes, he beholds the Throne, its supreme authority and sublime purity conveyed through the descriptors: “great” and “white.” There exists no higher court of appeal, cross-examination, retrial, reversal, or mistrial. The Psalmist proclaims, “God sits on his holy throne” (Psalm 47:8). Isaiah depicts the Throne as “high and exalted” (Isaiah 6:1), and the prophet Ezekiel describes it as hoisted above the “living creatures…in appearance like sapphire” (Ezekiel 1:22, 26). The distinction between this Throne and any earthly court is like comparing a candle to the sun.

Seated on the Throne is none other than the Lord Jesus Christ, the Son of David, who presides over the Day of Wrath (Romans 2:5). As Jesus himself declared, “the Father judges no one, but has given all judgment to the Son” (John 5:22). His eyes blaze like fire (Revelation 1:14), and He will render the final verdict on “the living and the dead” (Acts 10:42). The fixed Day, attested to by His resurrection, has arrived, and “He will judge the world in righteousness” (Acts 17:31).

The catastrophic event that unfolds is described as “earth and sky fled away,” leaving no place to hide. Peter paints a vivid picture of this moment: “the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:10). Even though people will cry out for the mountains and hills to fall on them and cover them (Luke 23:30), the wrath of the Lamb has come, and no one can withstand it.

The Summons

And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. (Verse 12, 13).

The Apostle John beheld a truly astonishing spectacle as he witnessed every single human being who had ever lived gathered before the Throne in an instant. From Adam, who was first to draw breath on our Earth, to the most recent conception, every instance of human life was present and accounted for in that moment. How the wise dies just like the fool! (Ecclesiastes 2:16)

Here the undeniable omnipotence of Jesus is attested, just as he summoned Lazarus with the simple command, “Come forth,” (John 11:43) so too will all of humanity appear before him on that day. From the most celebrated historical figures like Alexander the Great and Julius Caesar to the most obscure and unknown neighbours, no one will be exempt from standing before the judgment seat of Christ.

The sight of all of humanity gathered before the Throne should impress upon our minds the frightening imminence of it all. This is how Jonathan Edwards captured it: “The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood.” [3]

The scene before John unfolds with two distinct sets of books being opened. Particularly noteworthy is the use of the plural ‘books’ compared to the singular ‘book’, which is the Book of Life. This differentiation emphasizes the thoroughness of the judgment that is about to take place. Every detail, every thought, and every deed will be laid bare and exposed before the Judge. Nothing will escape His attention.

The phrase ‘according to what they have done’ is repeated in this section. This suggests that there is a graded judgment in view here. Scripture attests to this:

How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? (Hebrew 10:29).

But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. … But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you. (Matthew 11:22,24).

And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. But the one who did not know, and did what deserved a beating, will receive a light beating. (Luke 12:47,48).

It is crucial to remember that hell is not a temporary place of punishment but rather an eternal one where the torment will be severe in every direction. Though Scripture does not give us a clear understanding of how degrees of punishment will be given out, it does indicate that some will receive a greater degree of suffering.

Little is said about the procedure of judgement for those written in the Book of Life in the passage. That is very much intentional, as “there is therefore now no condemnation for those who are in Christ Jesus.” (Romans 8:1) Yet, Scripture does highlight the fact that there will be some kind of evaluation of the believer.

Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.” So then each of us will give an account of himself to God. (Romans 14:10-12).

For God will bring every deed into judgment, with every secret thing, whether good or evil. (Ecclesiastes 12:14).

A word of encouragement and warning to elders and overseers at this point. Consider the words of Paul when he says, “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word” (2 Timothy 4:1-2). Brothers, you are to “give an account” (Hebrews 13:17), and James says you will be “will be judged with greater strictness” (James 3:1).

The Sentence

Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. (Verse 14, 15).

The ultimate foe, Death, and its accomplice Hades have been conquered, and they will never hold sway over humanity again. Death, which infiltrated the world through the sin of one man, has finally been defeated (Romans 5:12). In an earlier vision, John saw a pale horse with a rider named Death, and Hades followed close behind. They were given the authority to destroy one-fourth of the earth, using various means like sword, famine, pestilence, and wild beasts (Revelation 6:8).

The punishment inflicted upon the unbelievers is not corrective but retributive, which highlights the perfect justice of God. The purpose of this punishment is not to correct their behaviour as in the case of corrective punishment. In fact, Matthew 25:41 declares that eternal fire is prepared for the devil and his angels. The unbelievers will suffer the same punishment as the demons, who will be tormented day and night forever and ever (Revelation 20:10). The fact that both groups will be cast into the same place implies that the duration of punishment will be the same for both. Therefore, there is no basis in this text to suggest that hell will be “corrective” for one group and not for the other.

The final judgment, as described in the Scriptures, marks the ultimate and permanent separation of the wicked from the presence of God’s mercy. Jesus himself teaches that the final judgment will involve an irrevocable separation between the “sheep” and the “goats” (Matthew 25:31–46). The apostle Paul also speaks of this final separation, stating that those who do not obey the gospel will face “the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9). It is crucial to understand that this separation is irreversible, with no chance of reconciliation or redemption after death. The writer of Hebrews underscores this point, saying that “it is appointed for man to die once, and after that comes judgment” (Hebrews 9:27).

In Mark 9:48, Jesus uses the language of the prophet Isaiah, saying, “where their worm does not die and the fire is not quenched.” Isaiah further elaborates on this, saying that the wicked will be an “abhorrence to all flesh” (Isaiah 66:24). The imagery of the devouring worm feasting on flesh and the unquenchable fire consuming the wicked gives us a glimpse into the nature of the lake of fire.

The eternal torment in hell will be a fully conscious experience for the damned, where they will retain their cognitive functions such as perception, attention, language, and reasoning. They will also possess bodies that will fully absorb the intensity and veracity of God’s wrath forever. As Jonathan Edwards said, they will realize their delusion and foolishness, saying “I never intended to come here. Death outsmarted me and God’s wrath was too quick for me. My foolishness led me to delude myself with empty dreams, and sudden destruction came upon me.” [4] This is the second death that follows the general resurrection, and it is a place of eternal, conscious torment for those who have not placed their trust in Jesus Christ.

The reality of hell is often met with scepticism and even ridicule by some. They may even go so far as to assert that they would prefer to spend eternity in hell rather than heaven, believing it to be a place of rebellious fun and cool company. However, as the quote from Edwards illustrates, this attitude is misguided and reflects a fundamental misunderstanding of the severity of sin and its consequences in relation to a holy God. Such a flippant attitude towards eternal damnation reveals a lack of appreciation for the gravity of sin and its ultimate price.

Closing Thought

“The wages of sin is death.” (Romans 6:23).

This powerful statement captures the solemn scene of the Great White Throne Judgment, which serves as a legal trial for our sins. Our transgressions have legal implications, rendering us liable to our Maker. It’s not just that we have missed the mark of God’s law; our rebellious arrows were aimed directly at the Author of Life. Our sins have not only violated God’s holy standards, but they have also placed us in a position of utter helplessness and hopelessness.

At the Cross of Calvary, we witness a moment of unparalleled sacrifice and redemption. Jesus Christ, the Son of God, took upon Himself the weight of the sins of His people and offered Himself as the ultimate substitutionary sacrifice in their place. At that moment, He became the just and the justifier of those who put their faith in Him (Romans 3:26). “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21).

The weight of sin is titanic, a burden too heavy for any mortal to bear. Without the sacrifice of Christ, we would be doomed to bear the consequences of our transgressions for all eternity, enduring a torment akin to the agony of the Cross.

But at the Cross, Jesus took upon Himself the punishment that we deserved. He cancelled the record of debt that stood against us, wiping clean the slate of our sins with his own blood. (Colossians 2:14) In that act of love and selflessness, Jesus Christ opened the way to forgiveness and eternal life for all who believe in Him.

The Cross of Calvary is a reminder of the depth of God’s love for us and the lengths to which He went to come and save us. It is the only symbol of hope, the beacon of light in the darkness of this broken world. And it is a call to all of us to put our faith in Christ and accept the free gift of salvation that He offers us.

O sinner, settle out of court today!

Notes:

[1] Kevin DeYoung, Taking God At His Word, 2014.

[2] Jonathan Edwards, Resolution 55, July 8, 1723.

[3] [4] Jonathan Edwards, Sinners in the Hands of an Angry God, July 8, 1741.

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I believe John 3:16 is the heart of the Christian message. It is the most beautiful summary of what Christians believe. Martin Luther, the Magisterial Reformer, calls this verse “the gospel in miniature.” The core idea expressed in John 3:16 is God’s boundless love:

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

The Greatest Love

Love is arguably the most discussed topic in the entire world. It’s the theme of many songs and poems and engages a lot of discussions. Two complete strangers meet and unexpectedly fall in love; parents love their children; siblings express love toward one another and neighbours love each other. Human beings, indeed, have the capacity to love one another. Scripture commands it: “Love your neighbour as yourself.” (Matthew 22:25-30).

However, every form of human love pales in comparison to God’s love. God’s love surpasses all human love, making it the greatest love of all. Human love is fleeting and conditional; God’s love is everlasting: “I have loved you with an everlasting love; therefore, I have continued my faithfulness to you” (Jeremiah 31:3). One of the strangest occurrences in a marriage takes place when two people who previously loved one another so much become the worst of enemies. Unfortunately, we hear of such stories quite often.

Isaiah 49:15 reminds us that even mothers can forget their babies. This is evident in stories we hear of abandoned infants found in places like forests or dump sites.

“Can a woman forget her nursing child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you” (Isaiah 49:15).

Such is the fleeting nature of human love, yet God’s love for us is so great that he will never forget us.

The opening words of John 3:16 introduces us to what can be considered “The Definition of Love”: “For God so loved…” The love of God is a deep subject we cannot exhaust. It is vast. It has breadth, it has height, and it has depth. And it surpasses all knowledge (Ephesians 3:18-19). The apostle John describes love as the very essence of God. Love is God’s nature. “God is love” (1 John 4:16).

There is a common practice of discussing the subject of love under four Greek words: Agape, Philia, Eros and Storge. But the New Testament, in reality, only uses two of these words (Agape and Philia) to describe love. In its strictest sense, Agape describes God’s love, and Philia describes brotherly love—love shared among one another. Agape is God’s unconditional love. It is not earned, neither can it be bought. It is unconditional.

The Greatest Enemies

Now love must be expressed. We don’t only talk about it, but we show it. And love has an object. Often, we love people who love us back. It’s human nature to be nice to only those who are nice to us. But God’s love is unlike ours. The Bible teaches that God first loved us (1 John 4:19). In fact, the ones God loved are rebels who have trampled His law. His enemies (Romans 5:10).

If you have come to faith in Christ Jesus, I pray you appreciate the depth of the love of God that has been lavished on you. “In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will” (Ephesians 1:4-5). Our salvation was bought and purchased long before we were born. It has nothing to do with your deeds —good or bad (Romans 9:11). Notice how God’s love is captured in the past tense, “For God so loved the world”. This means God’s love was displayed long before we were born. There is nothing in us that merits God’s love. Yet he loved us all the same.

Notice that ‘the world’ is not here referring to the trees, vegetation or the natural environment. Though there is a sense in which God loves the natural world and will redeem it one day (Psalm 19:1), the world in view here is the inhabitants. It is sinful humanity. And this world is a world of darkness, evil and wickedness. Jesus put it this way:

“And this is the judgement: the light has come into the world, and people loved the darkness rather than the light because their works were evil.  For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed” (John 3:19-20).

This is a clear picture of the world. Sinners hate the light and love darkness, and they do wicked things.

In John 3:16, an analogy is drawn from verses 14-15 of this chapter. It recalls an incident in Numbers 21:4-9, where the Israelites rejected God. They murmured and complained. In judgement, God sent serpents among them. The snakes bit them, and some died.

The reality is that all human beings have rejected God and been bitten by sin. Who is without sin? Apart from Jesus, who lived a sinless life, the word of God knows no such person. In fact, real human experience tells us there is nobody in existence who has never sinned. All humans have rebelled against God. We were conceived in sin. We were born into sin. Sin is our very nature. We live our lives in sin. And this sin has affected our whole lives. In theology, this is called Total Depravity. It means our whole nature has been affected by sin due to the fall of Adam in Eden. (Romans 3:23).

The Greatest Sacrifice

Herein is the love of God displayed; it is shown to the “vilest offender”. What is your sin? Perhaps, you are among those who think their sin is so great it cannot be forgiven. No, God’s love is greater than any sin, no matter how grave. God’s love is the greatest because he loved the unlovable: Sinners, liars, fornicators, idolaters, complainers, the ungrateful and wicked, murderers, drug peddlers, thieves, the sexually immoral, hypocrites – think about all these and more. God showed his love to such.

How did he do it? He provided The Greatest Sacrifice in human history: “that he gave his only Son.” When the Bible says God gave his only Son, it conveys the suffering, death and resurrection of Jesus for the sins of his people. The narrative of the Bible is one of a Holy God on a mission to rescue sinners. God gave his son to pay for our sins in order to bring reconciliation between God and humanity.

Love gives: therefore, God gave us a great sacrifice to pay for the sins of his greatest enemies, sinners. It is only by understanding God’s attitude towards our sins that we can truly comprehend the nature of our rebellion.: “God judgeth the righteous, and God is angry with the wicked every day.” (Psalm 7:11 KJV).

Love is not cheap talk. Love is expressed. God didn’t just talk about his love. His love moved him to act. Love is shown by what we do for one another and how we care for one another. Imagine someone saying they love you. But they don’t show it, and they don’t care about your well-being; they only keep talking about it. They show nothing to prove they love you. Would you believe they do?

The Greatest Promise

God, the Greatest Lover, showed his love by giving us his Greatest Sacrifice, Jesus Christ. In the love of God, there is forgiveness of sin and pardon from sin. There is reconciliation with God. In Jesus Christ, God has made to sinners The Greatest Promise. The promise of eternal life: “that whoever believes in him should not perish but have eternal life.” In Jesus Christ, God is merciful towards sinners. They are pardoned for their sins.

In his first advent, that is his first coming, he came to offer salvation to sinners. “For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17). Mark Johnston notes,

The primary purpose of Christ’s coming in the incarnation was to bring redemption to a fallen race. Though it is true that Jesus, at the end of the age, will be the Judge of all the world…yet the main purpose of his coming was to be the supreme expression of God’s saving grace…Here is the gospel in all its simplicity —the good news that there is forgiveness from God for all who put their faith in his Son. There is nothing a person can hear more precious than this.

Dear friends, God has given us his Son, Jesus, that whoever believes in him will not perish. “Whoever believes.” This is the free and universal offer of the gospel. This is the gospel offered far and wide. The door is open for people of all races, backgrounds, gender, ethnicity, colour etc. There is no Greek, no Jew, no Gentile, no male or female. No American, European, or African. The offer is open to all: Sinners are everywhere called to repentance.  

The Greatest Danger

When the Scripture says, “that whoever believes in him should not perish but have eternal life”, it also means that whoever doesn’t believe will perish. If one doesn’t believe this Greatest promise, The Greatest Danger awaits them. They will perish. They will die in their sins and be condemned to eternal damnation.

In John 3:18 we are told that “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” If you don’t believe in God’s sacrifice for your sins, you are condemned already. I doubt anyone will reject a precious gift from someone who loves them. But that is what those who do not believe are doing – they are rejecting God’s love.

If you haven’t yet contemplated the depth of God’s love for his greatest enemies—a  love that was demonstrated through the greatest sacrifice in human history and is accompanied by the greatest promise ever made—then I implore you to do so. Failing to recognize the magnitude of God’s love could lead to the greatest danger of all: the risk of eternal damnation. Take a moment to reflect on the sacrifice that God made on our behalf and allow yourself to be overwhelmed by the immense love that he has for all of us, even when we were his enemies.

Notes

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“Jesus answered them, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” John 6:26-27

Just the previous day, he fed five thousand men with five loaves of bread and two fish. For the majority of his followers, this was it—finally, a miracle worker who would solve their perennial food shortage issues. There was no longer the need to till the land. Who cares whether the rains come in or not now that the food-producing king had arrived?

This characterisation may sound condescending and simplistic, but it is not far–fetched when you consider the actions of some Christians today. I have been to churches where the average person was there not because Jesus is “the Lamb of God who takes away the sins of the world”, but because of what they have heard he can do for them materially.

On April 6 2023, I came across a social media post attributed to the ministry of a prominent preacher with a large following. I want to believe this is not his real account and even if it’s not, it clearly tells what his followers believe. In the said post, 17 items had been listed from which followers could select one and they would have it by April 30 (don’t ask me, because I have no idea what was so auspicious about that date). The listed items ranged from cars to babies to visas. The most astonishing item on the list was number 11, Salvation. According to the post, salvation is one item among many that followers could simply pick from the shelf. No mention of repentance from sin, turning to Jesus, or God’s sovereign act in saving the lost. They could either choose a car, a visa or salvation. Sadly, this is not an isolated incident. Such is the state of Christianity in Ghana and many parts of the world today.

It is against this backdrop that Jesus makes his statement in John 6:26-27, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you.” Jesus knew why the throng was following him. It wasn’t because of his teaching or his impending death and resurrection and what that means for their eternal state; rather, it was because they ate their fill of loaves the previous day and had come for more. However, in verse 27, Jesus exhorted them to have a different mindset; he elevated their eyes and minds to that which is truly eternal. He offered them himself, the true bread that came from heaven.

I’m not sure why you are following Jesus, but his reproof in this verse is important for you too. One of our greatest deficiencies as humans is our inability to accurately diagnose our true needs. Perhaps this is why most of our problems remain: because we have not been able to accurately identify what will truly bring us joy and peace. Our felt needs are often not our truest needs. Jesus says, “do not work for the food that perishes, but for the food that endures to eternal life.” Your greatest need is not a visa or a car or a baby or even good health. Your truest need is peace with God through Jesus Christ.

If you don’t have that yet, then earnestly call out to God to have mercy on you and restore you to a right fellowship with him through his Son, Jesus Christ. If you have already accepted Jesus as your Lord and Saviour, then you have everything you need. Don’t let anyone distract you with cheap and fleeting substitutes. Your worth is not in what you own, not in skill or fame but in the fact that your name is written in the Lamb’s Book of Life. Remember, he will never deny us what he knows to be good for us, and he will never give us what he knows will be harmful to us. That is the confidence we have in our Heavenly Father as Christians.

Most of those who followed Jesus back then thought their problem was bread, but Jesus would have them focus on their true need, eternal life. This understanding is what led Paul to say, “But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him” (Philippians 3:7-9).

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Here is an offer of a collection of articles compiled in 2017 from this blog pointing to the work of Christ which we celebrate in this season as Easter:

Table of Content

1. Confounding Easter
2. Christ Our Sin Bearer
3. Jesus Paid It All
4. Christ Our Passover Lamb
5. Christ And Him Crucified
6. The King Is Risen
7. The Certainty of The Resurrection

Kindly follow this link to download a copy:

https://thegospelnetworkgh.com/2017/04/14/christ-our-sin-bearer-the-lamb-of-god/

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