In Acts 4:12, Peter states, “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” And the name he’s talking about is the name of Jesus, the theanthropic Person who came into this world (John 1:1, 14), lived a sinless life (2 Cor 5:21; Heb 4:5; 1 John 3:5), and went to the cross and died a penal substitutionary death for all mankind (1 Cor 15:3-4; 1 Pet 3:18). Peter dogmatically states that salvation is found only in Jesus Christ. This is exclusive, for it means there is only way to be saved. The word “must,” in Acts 4:12, translates the Greek verb δεῖ dei, which speaks of divine necessity. This means it is necessary to come to Jesus, and Jesus alone, for our salvation, “for there is no other name under heaven that has been given among men by which we must be saved.” We need only Christ to be saved. And to be saved (σῴζω sozo) calls for one action only, and that is to trust in Christ as our Savior. This means we accept the good news “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And if we trust in Jesus as our Savior, we will have forgiveness of sins (Eph 1:7), eternal life (John 10:28), and the gift of righteousness (Rom 5:17; Phil 3:9). Here is grace, as we can be forgiven and made right with God. We are saved by grace alone, through faith alone, in Christ alone (Eph 2:8-9). We are not required to produce any works to be saved (Rom 4:4-5). None whatsoever. No works before, during, or after salvation, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). Our forgiveness of sins and eternal life are a free gift from God to us, paid in full by the Lord Jesus. We are helpless to save ourselves (Rom 5:6-10), and we come with the empty hands of faith, offering nothing, only receiving the free gift that God offers to us. Once we are saved, good works should follow salvation (Eph 2:10; Tit 2:11-14), but they are NEVER the condition of it. Good works that follow salvation earn us rewards in heaven; but heaven itself is the blessing that comes to us by grace, and this blessing to us is the work of Christ alone.
The good news of the gospel is that Jesus died for everyone (John 3:16; 1 John 2:2), which means everyone is savable. That’s unlimited atonement. But, though Christ died for everyone, the benefit of salvation is given only to those who believe in Jesus as their Savior. These are the elect. The gospel message is simple, even a child can understand it and be saved. If you’ve not trusted in Jesus as Savior, then I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). Turn to Christ as your Savior, believing He died for your sins, was buried, and raised again on the third day. And no matter what your past sins may be, no matter how many or egregious, God will forgive you (Eph 1:7), give you eternal life (John 10:28), and bless you with a portfolio of spiritual assets (Eph 1:3) that will open for you the most wonderful life you can have in this world; a life in relationship with God. And this all starts when you simply believe in Christ as your Savior. This is the most important decision you can make in your life, for it determines both the quality of life you have in this world, as well as your eternal destiny afterwards.
I’ve been teaching through the Gospel of John at the federal prison near my house over the past few months. As with any expositional study, certain theological issues will naturally arise, and the issue of election has been popping up in our discussions. One of our conversations got a little heated one evening regarding the ordo salutis, or the order of salvation. The discussion focused primarily on whether regeneration precedes faith, or faith precedes regeneration. I was pleased to see them struggling with the issue and trying to work it out in their thinking. After nearly forty-five minutes I brought the discussion to a close, not because we’d resolved the matter, but because I needed get back to the expositional presentation of the Gospel of John, which is what the class is about. After I went home that evening, I spent a few hours writing this article, which I delivered to the inmates the following week. Though I take a position on this subject, I try to present both sides fairly.
It’s important to keep in mind that there are good and loving theologians who stand on either side of the debate. Some believe regeneration precedes faith in Christ, and others that faith in Christ precedes regeneration. These are not dogmatic on the issue, stating the possibility that faith and regeneration may occur at the same time. Careful study through the Bible does not yield a step by step order concerning God’s salvation process in the life of His elect; rather, many of the arguments are predicated on logical reasonings. Below are a few quotes from top scholars who fall on either side of the debate. Though there are more teachers I could have chosen, I selected a few strong representatives from each side in order to keep the discussion focused and brief. A few opening remarks are important.
In view of the fact that the Bible does not specify the exact order that applies in the application of the work of redemption, there is naturally considerable room for a difference of opinion. And as a matter of fact the Churches are not all agreed as to the ordo salutis. The doctrine of the order of salvation is a fruit of the Reformation. Hardly any semblance of it is found in the works of the Scholastics. In pre-Reformation theology scant justice is done to soteriology in general.
We should be flexible as to what goes into the ordo and what does not. The Bible itself doesn’t use the phrase ordo salutis any more than it speaks of an order of the decrees. And Scripture does not include anywhere a list of all the events theologians typically include under that label. Myself, I think that the ordo is mainly a pedagogical device.
In the Reformed statement of the ordo salutis, regeneration precedes faith, for, it is argued, a sinner must be given new life in order to be able to believe. Although this is admittedly stated only as a logical order, it is not wise to insist even on that; for it may as well be argued that if a sinner has the new life through regeneration, why does he need to believe? Of course, there can be no chronological order; both regeneration and faith have to occur at the same moment. To be sure, faith is also part of the total package of salvation that is the gift of God (Eph. 2:9); yet faith is commanded in order to be saved (Acts 16:31). Both are true.
A definition of regeneration:
He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration [παλιγγενεσία paliggenesia = regeneration, renewal] and renewing by the Holy Spirit (Tit. 3:5)
And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration [παλιγγενεσία paliggenesia = regeneration, renewal] when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (Matt. 19:28)
Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again [γεννάω gennao + ἄνωθεν anothen = born again, or born from above] he cannot see the kingdom of God.” (John 3:3)
The word “regeneration” occurs only twice in the Bible (Matt. 19:28 and Titus 3:5). In both places the Greek word used is παλιγγενεσία paliggenesia, which means the “the state of being renewed… [the] experience of a complete change of life, rebirth of a redeemed person.” Dr. Charles Ryrie states, “The word, used only twice in the New Testament (Matt. 19:28; Titus 3:5), means to be born again. To be born from above (anothen) occurs in John 3:3 and probably includes the idea of being born again also (see the use of anothen in Gal. 4:9). It is the work of God that gives new life to the one who believes.” Dr. Paul Enns would agree, saying, “Succinctly stated, to regenerate means ‘to impart life.’ Regeneration is the act whereby God imparts life to the one who believes.” The Greek word ἀναγεννάω anagennao can be added as well. The word appears twice in Peter’s first epistle (1 Pet. 1:3, 23). The basic meaning is, to begat again, and is translated born again in both instances and has the idea of imparting new life.
The argument that regeneration precedes faith in Christ:
There are many Christians who believe that regeneration precedes faith in Christ. The reasoning is that an unregenerate person has no ability within himself to do anything, and even believing is made possible by means of the regenerating work of God the Holy Spirit. J.I. Packer states, “Jesus’ point throughout [John 3:3-8] is that there is no exercise of faith in himself as the supernatural Savior, no repentance, and no true discipleship apart from this new birth.” In this formula, Packer places faith in Christ after regeneration. At another point he states, “Regeneration is a transition from spiritual death to spiritual life, and conscious, intentional, active faith in Christ is its immediate fruit, not its immediate cause.” Discussing John 3:3-8, Dr. Wayne Grudem takes the same view as Packer, stating:
Using the verses quoted above [John 3:3-8], we have defined regeneration to be the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith. However, when we say that it comes “before” saving faith, it is important to remember that they usually come so close together that it will ordinarily seem to us that they are happening at the same time. As God addresses the effective call of the gospel to us, he regenerates us and we respond in faith and repentance to this call. So from our perspective it is hard to tell any difference in time, especially because regeneration is a spiritual work that we cannot perceive with our eyes or even understand with our minds.
Dr. John Frame argues that regeneration is the first act in our salvation, saying:
When God calls us into fellowship with Christ, he gives us a new life, a new heart. Regeneration is the first effect of effectual calling. And regeneration is the first item on the list that occurs inside of us. The presupposition of Scripture is that apart from God’s grace we are spiritually dead (Eph. 2:1–3), as we saw in chapter 8. That means that in and of ourselves, we can do nothing to please God. Just as conception and birth bring new physical life, so the work of regeneration brings new spiritual life. Through the new birth we gain new desire and new ability to serve God.
Arguing that the new birth precedes faith in Christ, Frame further states:
So, the new birth comes before our faith, bringing it about. People sometimes say, “Believe in Jesus, and you will be born again.” This expression is biblically inaccurate. It is true that believing in Jesus is the path to blessing. But the new birth is the cause of faith rather than the other way around. Again, you cannot give birth to yourself, even by faith. Rather, God gives new birth to you and enables you to have faith. It is always God’s sovereignty, isn’t it?
The argument that faith in Christ precedes regeneration:
Regeneration is completely a work of God, for fallen persons have no ability to produce spiritual life. Dr. Lewis S. Chafer believes regeneration is a work of God alone, in which God the Holy Spirit produces new life in the believer, completely apart from any human merit or worth, and occurs at the moment of faith in Christ.
On the basis of this text [Tit. 3:5], the word “regeneration” has been chosen by theologians to express the concept of new life, new birth, spiritual resurrection, the new creation, and, in general, a reference to the new supernatural life that believers receive as sons of God. In the history of the church, the term has not always had accurate usage, but properly understood, it means the origination of the eternal life which comes into the believer in Christ at the moment of faith, the instantaneous change from a state of spiritual death to a state of spiritual life.
Dr. John Walvoord argues that regeneration is completely a work of God, saying, “Regeneration by its nature is solely a work of God. While sometimes considered as a result, every instance presumes or states that the act of regeneration was an act of God.” And he comments again, “As the word itself implies, the central thought in the doctrine of regeneration is that eternal life is imparted. Regeneration meets the need created by the presence of spiritual death.” Further, Dr. Walvoord states clearly that eternal life is received by faith, saying:
The important fact, never to be forgotten in the doctrine of regeneration, is that the believer in Christ has received eternal life. This fact must be kept free from all confusion of thought arising from the concept of regeneration which makes it merely an antecedent of salvation, or a preliminary quickening to enable the soul to believe. It is rather the very heart of salvation. It reaches the essential problem of the lack of eternal life without which no soul can spend eternity in the presence of God. Regeneration supplies eternal life as justification and sanctification deal with the problem of sin specifically. It is a smashing blow to all philosophies which hold that man has inherent capacities of saving himself. Regeneration is wholly of God. No possible human effort however noble can supply eternal life. The proper doctrine of regeneration gives to God all glory and power due His name, and at the same time it displays His abundant provision for a race dead in sin.
Dr. Charles Ryrie writes concerning the means of regeneration, stating, “God regenerates (John 1:13) according to His will (James 1:18) through the Holy Spirit (John 3:5) when a person believes (1:12) the Gospel as revealed in the Word (1 Pet. 1:23).” Ryrie then defines faith, saying, “Faith means confidence, trust, to hold something as true. Of course, faith must have content; there must be confidence or trust about something. To have faith in Christ unto salvation means to have confidence that He can remove the guilt of sin and grant eternal life.” And finally, addressing the necessity of faith, he states, “Salvation is always through faith, not because of faith (Eph. 2:8). Faith is the channel through which we receive God’s gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).” Dr. Paul Enns would agree, saying:
John 1:13 indicates the new birth is not effected by the will of man. Regeneration is an act of God, not a cooperative effort between God and man. That is not to say, however, that faith is unnecessary in salvation. It may be suggested that although regeneration and faith are distinct, they occur simultaneously. The two are set side by side in John 1:12–13. In John 1:12, at the moment of receiving Christ (believing), the person becomes a child of God; in John 1:13 it indicates that at that very moment the persons have been born of God. Surely there is a mystery here that surpasses human comprehension.
I find myself more in agreement with Lewis Chafer, John Walvoord, Charles Ryrie, Paul Enns, and many others who teach that regeneration occurs either just after faith in Christ, or at the same time. This discussion is not intended to resolve the issues surrounding the ordo salutis. Though I love and appreciate the writings of theologians such as R.C. Sproul, John Piper, Wayne Grudem, J.I. Packer, John Frame, and many others, yet I am unconvinced—at least at this time—by their arguments that regeneration precedes faith in Christ. My current position is based more on the evidence of Scripture rather than well-crafted theological arguments.
Biblically, there are numerous passages that place faith as the necessary prerequisite to having new life, or regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Faith is never the cause of our salvation, but rather, the means by which we receive it. Scripture clearly states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9).
I would also like to say in closing that I do not consider this theological issue as central to the Christian faith; therefore, disagreement on this issue is not a basis for breaking fellowship. I agree with the statement: in essentials, unity; in nonessentials, liberty; in all things, love.
Religion is man, by his own efforts, seeking to win the approval of God. This is true of all religions (Islam, Judaism, Catholicism, etc.). Biblical Christianity is not a religion, but a relationship with God through the Person and work of the Lord Jesus Christ. Most think of Christians as people who seek to do good works for God in order to be saved; but this is wrong. Rather, a Christian is one for whom God has accomplished our salvation through the work of His Son, Jesus Christ.
From the biblical perspective, unsaved people are marred by sin and cannot cleanse themselves (Rom. 5:6-10; Eph. 2:1-3). Human good and morality has no saving merit before God (Isa. 64:6; Rom. 4:1-5; Eph. 2:8-9; Tit. 3:5). Work is necessary for our salvation; however, it is not the works we do for God that save us, but rather, it is ONLY the work of Christ that saves. Only Jesus lived a perfectly righteous life in the sight of God (Heb. 4:15; 1 John 3:5) and then died a penal substitutionary death on our behalf, bearing the punishment that rightfully belongs to us (John 3:16; Mark 10:45; 1 Cor. 15:3-4; 2 Cor. 5:21). The death of Christ forever satisfied God’s righteous demands toward our sin (Rom. 3:25-26; 1 John 2:2).
Salvation comes to us as a free gift (John 3:16; Eph. 2:8-9), paid in full by the Lord Jesus who bore our sin at the cross (1 Cor. 15:3-4; 1 Pet. 3:18), and who offers us eternal life (John 3:16; 10:28-30), and the gift of righteousness (Rom. 5:17; 2 Cor. 5:21; Phil. 3:9), by a simple act of faith in Jesus as our Savior (John 3:16; Acts 4:12). When the Philippian jailer asked Paul, “what must I do to be saved?” Paul replied, “Believe in the Lord Jesus, and you will be saved” (Acts 16:30-31). Believing in Jesus means we look to Christ as our Savior and accept His atoning work on the cross as sufficient to make us acceptable in the sight of God. Once saved, the Christian is called to a life of good works (Eph. 2:10; Tit. 2:11-14), but such works are the fruit of salvation and never the cause of it.
The Bible is a big book with lots of information. There is information about God, the origin of the universe, mankind, sin, salvation, Israel, the church, the future, etc. It’s my opinion that a good teacher knows the Bible well enough that he/she can delve into its depths and provide solid biblical answers to life’s biggest questions. However, I also believe a good teacher should be able to condense a lot of information and—without compromising accuracy—give a short answer in plain language (Charles Ryrie has impressed me with his ability to do this very thing). Over the years I’ve worked to take the essentials of the Gospel message and present it quickly and concisely. In one sense, the Gospel can be as simple as 1 Corinthians 15:3-4, John 3:16, or Acts 16:31. However, these verses, as wonderful as they are, do not answer some of the issues that stand behind them. For example:
Why did God send His Son into the world?
Why did Jesus go to the cross and die?
What’s wrong with me that God had to act on my behalf?
Is there any way, other than the cross, that I can be reconciled to God?
To answer these—and other issues—I’ve condensed my Gospel presentation down to about two minutes. I’m hoping to make it even more concise in the future. Here’s basically what I communicate:
The gospel is the solution to a problem. There are two parts to the problem. First, God is holy (Psa 99:9; Isa 6:3), which means He is positively righteous and can have nothing to do with sin except to condemn it (Hab 1:13; 1 John 1:5). Second, all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35), lived a perfectly righteous life (Matt 5:17-21; 2 Cor 5:21; Heb 4:15; 1 John 3:5), and willingly died in our place and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Mark 10:45; Rom 5:6-10). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; Acts 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9).
Now I make known to you, brethren, the gospel [εὐαγγέλιον euaggelion – good news message] which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures. (1 Cor. 15:1-4)
God’s gospel message is simple in its presentation (1 Cor. 15:3-4). It is a message of love and grace (John 3:16-17; Eph. 2:8-9). It centers at the cross where Jesus died for all our sins (1 Cor. 1:18, 21; 15:3-4; Col. 2:13-14; 1 Pet. 2:24). The gospel message only makes sense when we understand that God is holy, all mankind is sinful, and that Jesus necessarily died as our substitute. God’s holiness means He is positively righteous and completely set apart from sin (Ps. 99:9; 1 Pet. 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor” (Hab. 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5).
The gospel is the solution to a problem; it is the good news that follows the bad news. The bad news-problem is sin, which according to Scripture is a threefold problem: first and foremost is Adam’s original sin which is charged to every person (Rom. 5:12, 18-19; 1 Cor. 15:21-22), second is the sin nature which is the source of the rebellious heart (Rom. 7:14-25; 13:12-14), and lastly is the personal sin each person produces every time he/she yields to temptation (Jam. 1:14-15). Sin brings death and separation from God (Isa. 59:2; Rom. 5:12), both in time and in eternity (Rev. 20:11-15). Because of sin, every person is spiritually dead and powerless to change their situation (Rom. 5:6-10; Eph. 2:1). All people are helpless to save themselves, and good works are worthless in God’s sight (Isa. 64:6; Eph. 2:8-9; Tit. 3:5).
For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.(Eph. 2:8-9)
He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit(Tit. 3:5)
The good news-solution is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor. 15:3-4). This is substitutionary atonement. Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet. 3:18; cf. Rom. 5:6-10). The gospel teaches that Jesus died on the cross and paid the penalty for our sin in order to satisfy God’s holiness (Rom. 3:25; 8:3; 2 Cor. 5:21; Gal. 3:13). Jesus “is the propitiation [ἱλασμός hilasmos – satisfaction] for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom. 3:25; 1 John 4:10). Jesus paid the redemption price for our sins (Rom. 3:24), and offers us eternal life if we’ll trust Christ as our Savior (John 3:16-17). When we trust in Christ as our Savior, we are forgiven all our sins (Eph. 1:7; Col. 1:14), positionally identified with Him (Rom. 5:14-18; 1 Cor. 15:22), given eternal life (John 3:16; 10:27-28), given the gift of God’s righteousness (Rom. 5:17; 2 Cor. 5:21; Phil. 3:9), and have the power to live righteously (Rom. 6:1-13). God saves from the penalty of sin (Jo. 5:24; Rom. 6:23; 8:1), the power of sin (Rom. 6:11; 8:13; 2 Cor. 5:17), and ultimately the presence of sin (Phil. 3:21; 1 Jo. 3:2).
Salvation is never what we do for God, but rather what He has done for us by sending His Son to die in our place and bear the wrath for sin that was due to us (Isa. 53). We are helpless to save ourselves because we are completely crippled by sin (Rom. 5:6-10; 6:23; Eph. 2:1); therefore, salvation comes to us only as a free gift from God (Eph. 2:8-9; Tit. 3:5), “being justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Jesus paid the price for our sin, and we need only to trust Him for salvation (John 3:16, 20:31; Rom. 3:25). We do not earn or deserve salvation. Salvation is completely the work of God, and those saved are the recipients of His grace (Eph. 2:8-10; Tit. 3:5).
Salvation is said to be “the gift of God” (Eph. 2:8), “according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9), and “according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit. 3:5). God has prepared good works to follow our salvation (Eph. 2:10), but they are never the condition of it (Acts 16:30-31; Eph. 2:8-9; 2 Tim. 1:9; Tit. 3:5). The matter is simple: Salvation comes to those who believe in Christ as their Savior (John 3:16; 20:31; Acts 16:30-31).