GOD IS JUST TO PRESERVE THE SAINTS FROM WRATH

The greatest mystery is not that some will be sentenced to hell, but that any are saved into heaven.  God would be just to condemn all sinners and that is what we all are.  The saints, however, will be saved.  Notice what Paul says in 2 Thessalonians 1:5-7:

“which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer; since it is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels,”

These sinners who are saved have become “saints,” as the Apostle designates them in verse ten. The word means “set apart,” and suggests that those who are saved are different from others.  But, “saints” does not mean a special class of Christian, as some false teaching, especially Romanism states.  The New Testament is clear that all the saved are saints.  We are sinners set apart from other sinners.  God has set us apart in election—calling us in sovereign grace unto Himself.  We are set apart from the world and unto the Lord.

The issue is, “How can a just God justify unjust sinners without compromising His justice?  How can those deserving wrath be delivered from wrath and God maintain His righteousness?  How can those fit for hell be fitted for heaven without God sullying His holiness?”

There is only one answer. God has poured out His righteous judgment that we deserve on His Son, Who freely took upon Himself that condemnation I deserve, “to demonstrate...His righteousness, that He might be just and the justifier of the one who has faith in Jesus.”  As John Newton penned, “Amazing grace, how sweet the sound that saved a wretch like me!”

THE SOVEREIGNTY OF GOD IN THE SALVATION OF MAN

Read Romans 9.

Grace—amazing, abundant, available—flowing from God’s choice to provide salvation.  He was not obligated to do so.  He purposed to give His Son—a plan ordained before there ever was a world created and a sinner in need of salvation. As we respond to the Gospel—and we must for we are not mere robots—we find that God has taken the initiative.  We speak of finding God, and yet, He has sought and found us—lost sheep, wandering without hope, until the Shepherd of our Souls brings us into God’s fold.

As Paul, deals in chapters 9-11 with how the Jews fit into God’s plan of salvation, the discussion begins with the sovereignty of God in the salvation of man.  We are human clay, and God is the Potter.  He shapes us and fits us for heaven.  Apart from His work, we could not be saved.  We do not even want to be saved.

How does all this fit?  In the eternal mind of God who knows all and His infinite power to accomplish all from a heart of immeasurable love that moves Him and unto His everlasting glory, He has brought the elect into His kingdom.  Yet, it is not against my will, but as His grace operates in my will.  He has made me willing.  Theologians develop systems to try to explain the inexplicable.  I resist that, finding myself incapable of knowing all that God knows.  Instead, I will speak what Scripture says, study and meditate on this amazing grace that saves wretches as we are, and share that message with the world.

Outside the door of salvation, there is a sign reading, “Whosoever will may come,” and when we walk through that door, we see a sign on the other side saying, “Elect according to the foreknowledge of God.”  If we reach heaven, we will glory in the worthy Lamb of God who has selected us, sought us, saved us, sustained us, and secured us.  Praise His name!

BLESSED ASSURANCE!

Read Romans 8.

This is a chapter the commences with, “no condemnation,” and concludes with, “no separation.”  It highlights the precious promise of the perseverance of the saints.  “But if we hope for what we do not see, we eagerly wait for it with perseverance.” (v.25‬).

This doctrine underscores the faithfulness of God that undergirds the fruitfulness of God’s children. It is rooted in His character and assures those who are truly born again of the grace we need for transformation—that the God who calls us, changes us, and confirms His work in us.  From start to finish, it is all of grace.  Paul puts it like this, “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” (v.29-30‬). In the all-knowing mind of God, and according to His almighty power, He saves us to the uttermost.

We will make it home.  God will hold us fast. Far from being an excuse to sin, this love and grace is the motivation and means for holiness. Even, these bodies of ours will be redeemed.  Our environment, now under the curse, will be liberated as Eden blooms again!

This is a chapter that contrasts groans with glory. We are not home yet.  There are groans (v.22,23,26). Those groans will—some golden daybreak—yield to glories (v.17,18,21,30). God is even using the things that make us groan to accomplish the glory He intends, “And we know that all things work together for good to those who love God, to those who are the called according to His purpose.” (v.28‬)

“Blessed assurance, Jesus is mine!
O what a foretaste of glory divine!
Heir of salvation, purchase of God,
Born of His Spirit, washed in His blood.” (Fanny Crosby)

OUR COMMON FAITH

To Titus, a true son in our common faith….  (Titus 1:4a)

Paul, in greeting his young protégé, Titus, uses the expression, “our common faith.”  He does not mean by that, of course, that faith in Christ is a common thing, in the sense of being ordinary and cheap, like finding sand on the floor at a beach house.  No, our salvation is uncommonly wonderful!  Several elements that the Apostle mentions in this first chapter of Titus compel us to be in awe of amazing grace.  What Paul means is that this faith is something that all believers have in common.  It does not matter the country of our birth, the color of our skin, the number of our years, the size of our bank account, the amount of our education, the gender of our sex, or any other category that people put us in—we all have the same salvation—our common faith.  

Our common faith is one that is shared by the elect.  Paul writes of, “the faith of God’s elect” (v.1).  We are saved—not because we earned it or deserved it—but because a sovereign God chose us in sheer grace!  All of God’s redeemed were chosen by God before the foundation of the world, “promised before time began,” (v.2).  While we may not fully understand this, we exult in it!  Spurgeon said it this way, “I am sure He chose me before I was born, or else He never would have chosen me afterwards.”

Our common faith is one that is based on the truth.  Paul speaks of, “the acknowledgment of the truth which accords with godliness” (v.1).  God uses His truth to call us to salvation—no exceptions.  Now, we may only understand a few fundamental matters of the Gospel when we come to faith—that we are sinners, that Christ is the Savior who died on the cross for our sins and rose from the dead to bring eternal life, and that by faith in Him we can be saved—yet, the Gospel must be heard and we must acknowledge it.  No one is saved apart from the truth.  This makes us clean—godly and not ungodly in our position—and enables us to live a different lifestyle, progressively growing in godliness.

Our common faith is grounded in the immutable (v.2).  Paul speaks of hope, but not in this way:  “Are you saved?  Well, I hope so!”  That is not what Scripture means by hope.  Biblical hope is a confident assurance that what God has promised, God will fulfill.  It rests on the solid foundation of God’s immutable character.  He “cannot lie….”  It is eternal life for it was a promise made by God that is timeless—given before the world began and guarded when this word is no more!  If you could be saved and lose it—that wouldn’t be eternal!

Our common faith is manifested in the Gospel (v.3).  Who was the “preacher” who shared the Gospel with you?  It may have been your parents, it might have been a Sunday School teacher or Vacation Bible School worker, or perhaps a pastor.  All I know is that God uses human instrumentality to bring His witness to any and all who have faith.

Our common faith is evident in our regeneration (v.4).  Paul calls Titus a “true son,” not a pretender—the real deal.  He was born from above.  “Grace, mercy, and peace” came flowing down from the Father through the Son.  

We all have these in common—every child of God!  How uncommonly fantastic is our common faith!

THE CHOSEN PEOPLE

who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises….  (Rom.9:4)

A sovereign God has chosen a special people.  According to His will and purpose of grace He set apart the nation of Israel from all others.  This is the subject of Romans chapter nine.  In this section, Paul moves from a general discussion of salvation by faith in Christ to the implications for the Jews who rejected their Messiah.

The Apostle transitions from singing a doxology in chapter eight to a dirge in chapter nine (v.1-3).  Rejoicing in the wonder of God’s love, the mood swings to sorrow, as Paul reflects on how most of his kinsmen have spurned their Savior.  The missionary’s heart aches for their souls—so much so that if he could go to hell in their place, he would be willing!  Thankfully, none of us have to do that—Jesus already did!

Abraham’s seed were selected by God to be His people (v.4-6).  He did not choose them to the exclusion of other nations, but to make them His special light to shine into the darkness of paganism and summon people to God.  Israel had so much potential, so many privileges, yet rebelled against God.  God, in His grace, still sent His Son to them.  Sadly, most rejected Christ.  He makes the point that having Abraham’s DNA isn’t enough to save a person—he or she must have Abraham’s faith in order to claim the covenant promises.

Ishmael was a son to Abraham, but it would be Isaac who received the covenant blessing (v.7-9).  Jesus confronted those wicked religious leaders, who claimed Abraham as their biological father made them God’s children, by telling them the Devil was their father (John 8:39-47)!  Jews—and all who would be saved—must be born again (John 3) for God to be our Father. 

Some of what Paul says here is difficult for us to grasp (v.10-16).  If you can explain every facet of the doctrine of election, then you are likely as omniscient as God.  I admit I believe in election because Scripture teaches it, not that I can completely grasp it.  There are some truths though that are clear.  If anyone is saved it is because of grace and not their own merits.  Jacob didn’t deserve to be chosen.  God set his heart upon Jacob before he was born!  Both Esau and Jacob were twin transgressors.  The astonishing thing is not that Esau was rejected because of his sin, but that Jacob was chosen despite his!  Nobody gets to strut into heaven—all credit goes to God.  Nobody cast into hell can complain God is unjust—all blame goes to sinners.

Pharaoh had a heart that was hard toward God, and God hardened his heart in judgment (v.17-18).  A careful reading of the story in Exodus discloses both dimensions working—an earthly king who defied the rule of Heaven, and that Sovereign in glory bringing hardness on Pharaoh for his impenitent heart.  Scripture warns, “Today if you hear His voice, do not harden your hearts,” (Heb.3:15).

Paul anticipates the arguments against the doctrine of election and answers (v.19-33).  God has absolute power as the Potter who molds the clay.  God has the right to do what He pleases with the human clay, and what He pleases to do with us is always right.  Despite our stubborn sin, God patiently reaches out.  A remnant of Jews has responded and the door of grace has opened to the Gentiles, accordingly.

THE REACH OF REDEMPTION

But Ruth said:

“Entreat me not to leave you,

 Or to turn back from following after you;

 For wherever you go, I will go;

 And wherever you lodge, I will lodge;

 Your people shall be my people,

 And your God, my God.”  (Ruth 1:16)

The book of Ruth reveals the road to redemption.  It affords an Old Testament picture of a New Testament principle.  The road to redemption begins in Moab and ends in Bethlehem—a way out of a place that God called His wash pot and into the place meaning “house of bread.”  Chapter one of Ruth focuses on God reaching down in love.

Redemption begins with God’s sovereign act (v.1-4).  There was a famine in the house of bread.  Elimelech packs up his family and migrates to Moab, seeking greener pastures.  Though his name meant, “My God is King,” he was in rebellion against God’s will, walking by sight rather than by faith.  Canaan, despite its present woe was to be preferred over Moab and its pervasive wickedness.  Its inhabitants were the descendants of Lot’s incest with his daughter.  Moabites worshipped Chemosh, offering their little children in fire as sacrifices.  “But where sin abounded, grace abounded much more….”  (Rom.5:20b)  Despite Elimelech’s sin, God was still King and in His sovereign grace had chosen to overrule his straying child’s disobedience and reach a Moabite girl who was not looking for God.  God, however was looking for her.  As I survey my past, I can see how God was working even during my period as a prodigal to reach me—circumstances that He directed to drive me to Himself.

Two weddings and three funerals took place in Moab (v.3-5).  The chastisement of God fell upon Elimelech and his sons.  They were defiant against God’s will, going where they should not and marrying those they ought not.  “The wages of sin is death,” (Rom.6:23a).  Yet, without these sorrows, Ruth would have never journeyed to Bethlehem where she would meet Boaz, her kinsman-redeemer.  She might have become bitter toward God—many do when facing tragedy.  She could not have understood what this God of the Hebrews was up to, but later she would.  We live life forward, but we understand it backward.  All He does is ultimately for glory and good!

With the death of her husband and sons, there is nothing to hold Naomi in Moab (v.6-14).  She hears that the famine is over and the feasting has resumed—the House of Bread has become a bakery again.  It is time to go back to Bethlehem. 

Remember, that when Naomi and her family came to Moab they were in rebellion against God.  The counsel of a backslider is to be rejected.  Their senses are dulled by their disobedience.  Naomi tells her daughters-in-law to stay in Moab!  Orpah listens and turned back to her demon gods—into darkness forever.  Ruth clings to Naomi—grace at work drawing her to redemption (v.15-22).  This is the mystery of election—two girls so close, yet separated for eternity—like Cain and Abel; Esau and Jacob; Judas and Peter; the two thieves crucified on either side of Jesus.  Orpah and Ruth both had opportunity to go to the place of redemption, but only one did.  Orpah was not made to turn back, nor was Ruth forced to go up.  Still, grace drew her.  That is what makes redemption to be God seeking undeserving sinners. 

Have you reached up the empty hand of faith to the hand of God reaching down with the gift of salvation?  Are you Orpah or Ruth?