"And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God" (I Corinthians 6:11).
The salvation that God provides will cure every problem created by sin. Ultimately, it will restore everything lost by Adam and more (Romans 5:15-21) and will remake us in the image of Christ (Romans 8:29; I John 3:2).
This chapter discusses four major aspects of salvation: justification, regeneration, adoption, and sanctification.
Justification is the act by which God declares the sinner to be righteous. The sinner does not actually become righteous within himself at this point, but God counts, reckons, or considers him as righteous, without regarding his past sins. Justification is a legal term denoting a change of standing in the sight of God.
Justification consists of two elements: (1) God forgives the sinner, removing the guilt and penalty associated with his sins (Romans 4:6-8; 8:1). (2) God imputes (transfers) the righteousness of Christ to the sinner, so that he can partake of everything the sinless Christ is entitled to receive because of His righteousness (Romans 3:22; 4:3-5; II Corinthians 5:20-21). As a result of this two-fold work, the justified man is fully reconciled to God (Romans 5:1, 9-10) and entitled to inherit all His promises, including eternal life (Romans 5:9; 8:30; Galatians 3:10-14; Titus 3:7).
Justification originates in God's grace, having been purchased for us by the blood of Christ: "Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood" (Romans 3:24-25). It comes only through faith in Jesus Christ and not by works of the law: "Therefore we conclude that a man is justified by faith without the deeds of the law" (Romans 3:28); "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Romans 4:5).
The blood of Christ signifies His total redemptive work, including His death (which satisfied the requirements of God's law) and His resurrection (without which the death would have no effect). "For us also, to whom it [righteousness] shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification" (Romans 4:24-25). God's grace is the source of justification, Christ's blood (death, burial, and resurrection) is the ground of justification, and faith is the condition upon which we receive justification.
Since justification comes through faith, it occurs when a person fully exercises saving faith, which includes obedience to the gospel (Chapter 2 - Grace and Faith). Therefore, the full work of justification comes by faith as one repents, is baptized in Jesus' name, and receives the Holy Spirit.
In I Corinthians 6:9-10 Paul listed ten categories of unrighteous people who will not inherit the kingdom of God. He continued: "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God" (I Corinthians 6:11). In other words, justification occurred when they were baptized in Jesus' name and baptized with the Holy Spirit. Although this verse does not specifically mention the word baptism, Smith's Dictionary of the Bible explains it as referring to baptism: "It is generally believed that here is an allusion to being baptized in the name of the Lord Jesus Christ… [T]he reference to baptism seems unquestionable." [253] A Baptist theologian asserted that, "The voice of scholarship is unanimous in affirming the association with baptism." [254]
Further examination of the purposes of repentance, water baptism, and the Spirit baptism demonstrates that the work of justification takes place in all three. At repentance, man and God begin to form a personal relationship, which lays a foundation for water and Spirit baptism. At water baptism, God remits sin (Acts 2:38), which corresponds to the first element of justification.
The Holy Spirit imparts the righteousness of Christ, for the Spirit is Christ in us: "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Romans 8:4); "But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness" (Romans 8:9-10). The indwelling Spirit enables us to receive future salvation (Romans 8:11). Through the Spirit we qualify for God's blessings and promises (Romans 8:15-17; Galatians 3:14). In short, the baptism of the Spirit corresponds to the second element of justification.
The work of justification begins at initial repentance from sin and is completed at the time of water and Spirit baptism. Therefore, justification is instantaneous at the time of the new birth as a whole. It would be incorrect to identify justification solely with one aspect of the new birth, because the new birth must be regarded as a single whole. In one sense, however, justification is available on a continuing basis for sins committed and repented of after the new birth experience.
Regeneration means a new birth. It is more than a reformation of the old nature; the regenerated man receives a new, holy nature that has power over the old, sinful nature. The new birth involves two elements: (1) destroying the power of the old nature (II Corinthians 5:17) and (2) imparting a new nature, which is actually the nature of God Himself (Ephesians 4:24; Colossians 3:10; II Peter 1:4).
The new nature brings a change of desires and attitudes (Ephesians 4:23-32) and power to live a new life (Acts 1:8; Romans 8:4). The new birth does not eliminate the sinful nature; the Christian has two natures, the flesh (sinful or carnal nature) and the Spirit. If he follows after the desires of the flesh or depends upon the power of the flesh, he cannot live an overcoming, holy life (Romans 7:21-25; 8:12-13; Galatians 5:19-21). If he lives after the Spirit, he can enjoy a life of victory over sin (Romans 8:1-4; Galatians 5:22-23; I John 3:9). No man can be saved without the work of regeneration in his life (John 3:3-7; Galatians 6:15).
Regeneration originates in God's grace (John 1:13; Titus 3:5; James 1:18) and comes through man's faith (John 1:12-13). We are begotten (conceived) by the Word of God, the gospel of Jesus Christ (I Corinthians 4:15; James 1:18; I Peter 1:23). Hearing the Word plants the seed of our salvation, but for this to develop into the new birth we must respond in faith by obeying Acts 2:38. At repentance and water baptism our old man is killed and buried, which means our old lifestyle and the dominion of sin over us are destroyed (Romans 6:1-7). The baptism of the Holy Spirit imparts the new nature and permanent power to keep the old man dead (Romans 8:8-9, 13). Thus the baptism of water and the baptism of the Spirit correspond to the two elements of regeneration; both are part of the new birth.
Regeneration, then, occurs at the time we repent, are baptized in the name of Jesus, and receive the Holy Spirit. The work of regeneration benefits us throughout our Christian walk by bestowing godly desires, spiritual guidance, and power to overcome sin daily.
Adoption is the act of choosing and placing a child. Regeneration indicates that we are children of God by reason of a new, spiritual birth; adoption signifies that we become God's adult sons and heirs by His conscious choice. Adoption, then, refers to our position as sons of God with all the rights associated with that status.
In Galatians 4:1-7, Paul contrasted life under the Law before Christ and life in the Spirit after Christ. Before the death of Christ, people lived under bondage to the world. God's people lived under subjection to the Law, just as a child who has not yet reached the age of maturity lives under the control of guardians and tutors. After Christ's redemptive work, however, God's children came of age, received the Spirit of Christ, and became entitled to the inheritance God had planned for them all along. Paul used the word adoption to describe this change of status, since an adoption confers rights and privileges upon a person that he has never before enjoyed.
In Romans 8:14-17, Paul used the adoption analogy in a somewhat different way. At our conversion we were adopted in God's family, becoming younger brothers and sisters of the man Christ. As adopted children we obtain all the legal rights and privileges of a natural born son. Christ is the only begotten of the Father and the only One originally entitled to be an heir, but by adoption we, too, become heirs of the Father and, therefore, co-heirs with Christ.
We have not yet inherited all the benefits of adoption; we are still awaiting the full revelation of our position as children of God and the redemption of our physical bodies (Romans 8:23).
Adoption originates in God's grace and choice (Ephesians 1:4-5) and comes through faith (Galatians 3:26). The Scriptures indicate that adoption occurs by water baptism and the Spirit baptism, for this is what places us into the family of God: "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ" (Galatians 3:26-27); "For by one Spirit are we all baptized into one body" (I Corinthians 12:13); "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father" (Romans 8:15). The Spirit is both the agent of adoption and the first benefit of adoption.
Adoption into God's family, then, occurs instantaneously at the new birth. In one sense, it is a past event since we are already called the sons of God (I John 3:1). We already enjoy the firstfruits of our inheritance, which is the Spirit of God (Romans 8:23; Galatians 4:6; Ephesians 1:13-14), and we have the assurance of a future inheritance. In another sense, however, adoption is still future. We are yet awaiting the revelation of our position before all creation, the redemption of our bodies, and the fulness of our inheritance, all of which we will receive when Christ returns.
Sanctification literally means separation. In the context of our present discussion, it is basically equivalent to holiness, which means separation from sin and consecration to God. Sanctification is the process of becoming righteous - actually becoming like Christ.
At the new birth, God sets us apart from sin (I Corinthians 6:11), but this is only the beginning of the process. God continues to work in us to perfect us and make us holy. The Bible teaches that we can attain maturity and perfection in this life (II Corinthians 3:18; 7:1; Ephesians 4:11-15; II Peter 3:18). This is not absolute, sinless perfection as exemplified by Christ but a relative perfection, for the sinful nature and the possibility of sin still reside within.
We can all be equally perfect in a relative sense even though we may have attained different levels in an absolute sense, just as two children at different stages of development can both be perfectly normal and healthy. God evaluates our lives on the basis of where we have come from, what our abilities are, what He has given us, and what our potential is (Matthew 13:23; 25:14-30). He expects us to undergo a growth process (Mark 4:26-29). If we have been born again, grow at the proper rate in our relationship, use everything God has given us, live a repented life, and progressively become more Christlike, we can be perfect in His sight. The goal He has given us to strive for is absolute perfection (Matthew 5:48). If we submit to the sanctifying process, ultimately Christ will transform us into absolute, sinless perfection at His coming (Philippians 3:12-14; I Thessalonians 3:13; I John 3:2).
Our sanctification comes by grace through faith on the basis of Christ's sacrifice (Acts 26:18; I Thessalonians 5:23; Hebrews 10:10). The initial act of sanctification conies at the time of repentance, water baptism, and Spirit baptism (I Corinthians 6:11). The continuing work of sanctification comes by the operation of the indwelling Spirit (II Thessalonians 2:13; I Peter 1:2) as we live daily by faith (Romans 1:17).
In sum, sanctification is first of all an instantaneous work that takes place at the new birth, when we are first set apart from sin to God. Sanctification continues progressively throughout the Christian's life and will be completed at Christ's coming for the church.
Romans 8:28-30 describes five steps in God's eternal plan of salvation for fallen mankind:
(1) Foreknowledge. God foreknew man would sin and would need salvation. He also foreknew that when He provided salvation, some would accept it.
(2) Predestination. Because God foresaw this response, He planned from the foundation of the world to provide salvation through Christ's atoning sacrifice (I Peter 1:18-20; Revelation 13:8). Those who choose God's plan are predestined to be conformed to the likeness of Christ. The church is ordained to be successful, but each individual must choose whether to be part of this foreordained plan or not.
(3) Calling. Acting upon His plan, God has extended a call to all mankind ("whosoever will") to be part of it. Romans 8 speaks of an effectual calling; only those who respond to God's universal call actually become part of the church (Greek ekklesia, literally meaning "the called out ones").
(4) Justification. God then justifies those who accept His call. He declares them to be righteous, which entitles them to all the benefits of salvation.
(5) Glorification. The last step is glorification, which is the ultimate work of sanctification. Romans 8 speaks of it in the past tense because in God's mind it is an absolutely certain, predestined event for His church. At that time we will receive glorified bodies with absolutely perfect and sinless natures. When God's plan is complete, we will have complete, eternal deliverance from all the power and effects of sin.
This chapter has investigated four important aspects of our salvation: (1) justification, the act by which God declares us to be righteous; (2) regeneration, the act by which we are born again and receive a new nature; (3) adoption, the act by which we are placed into God's family and chosen as His heirs; and (4) sanctification, the act by which we are separated from sin and the process by which we actually become righteous.
All these works of salvation originate in God's grace, are purchased by Christ's blood, and come to us through faith in Christ. Furthermore, all four occur when we repent, are baptized in the name of Jesus, and are filled with the Holy Spirit. Thus our study has reaffirmed two basic truths: (1) salvation is by grace through faith and (2) both water baptism and Spirit baptism are part of the salvation experience.
Justification, regeneration, adoption, and the initial act of sanctification all occur simultaneously at the new birth experience. We have described them as instantaneous, in recognition of the fact that God considers the new birth to be a single whole. Since the Bible teaches the unity of water and Spirit baptism (Chapter 4 - Birth of Water and Spirit), we believe the work is not complete until both baptisms take place. The normative pattern in Acts is for both to occur together (Acts 2:38; 10:44-48; 19:1-6).
If people have faith and are taught to expect the Spirit baptism at the time of water baptism, it will happen just as it did in the days of the apostles. Either they will be baptized in Jesus' name and receive the Spirit when they come up out of the waters of baptism (Acts 19:1-6), or they will receive the Spirit and immediately obey the command to be baptized in Jesus' name (Acts 10:44-48).
In view of this, we have based our discussion on the typical case of one who repents, is baptized in water, and is baptized with the Spirit, all at the same time. It is marvelous to see how God has designed it so that all the various aspects of salvation will be fulfilled when we obey the simple message of John 3:5 and Acts 2:38.