Redemption Campaigners Mission
&
EL Emancipation Ministry

The topical teachings from the Bible are some of the scriptural doctrine, Bible emphasis and some important scriptural teachings made by Rev Prof Emma Ononuju, which were made plain for others to be blessed and be helped. Study these topics below and be blessed. These topics shall be treated in question forms and in common phrases.

Acts 4:12
The Bible meaning of salvation is to be free from sins and all their consequences. Man was originally heading to destruction and to eternal punishment in hellfire without hope hence animal blood cannot wash away our sins, because man was dead in sin of fornication, adultery, murder, drunkenness, fighting, lying, cheating, hatred, enemity, idolatry and all forms of ungodliness hated by God which their real penalties are destruction in hellfire, physical sufferings, death and all literal and eternal punishments. Based on these man becomes helpless and needs help and that HELP must be a savior and a redeemer who is sonless in order to deliver man from his sins. That person must be JESUS, the Lamb of God that takes away the sins of the world. Bible salvation is to be free from sin through the blood of Jesus Christ that was shed at the cross of Calvary. Man therefore, must repent confess and believe in JESUS.

TOPICAL ISSUES TO DISCUSS

    Salvation from beginning to end is all of grace. Effective service from start to finish is all of grace. Our hope of an abundant entrance into glory is all of grace. The doctrine of grace, therefore, is exceedingly precious to the believer’s heart. No wonder Paul wrote of the “glory” and the “riches” of God’s grace (see Eph. 1:6,7). Every instructed Christian will share the apostle’s exultation and seek to fathom the depths of the grace of God.   

    Since the time of Adam God has been dealing graciously with His people. But His grace was revealed supremely in the incarnation, ministry and saving work of the Lord Jesus. Christ instituted, as it were, anew economy, a new era of grace. “for the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). The Old Testament looked forward to this manifestation of grace in Christ. The ancient seers “prophesied of the grace that should come unto you”                        (1 peter 1: 10). In Christ their prediction were fulfilled. “The grace of God, and the gift b grace, which is by one man, Jesus Christ, hath abounded unto may (Rom 5:15).

The character, teaching and passion of Christ were a revelation of the grace of God. When “the Word was made flesh,” He was “full of grace and truth” (John 1:14). The grace of God was upon Him even in His childhood. (See Luke 2:40). The psalmist prophesied concerning the coming Messiah: “grace is poured, “all bare him witness, and wondered at the gracious words which proceeded out of  his mouth” (Luke 4:22). But, of course, His saving death was the most amazing exhibition of divine grace. “But we see Jesus … that he by the grace of God should taste death for every man” 9Heb. 2:9).

As the consequence of Christ’s redemptive work grace now abounds (see Rom 5:17-20) he reigns :through righteousness unto eternal life by Jesus Christ our Lord: (Rom 5:21). In the plan of God a new administration has begun. The good news to be proclaimed is “the gospel of the grace of God” (Acts 20:24). The Lord gives testimony “unto the word of his grace” (Acts 14:3; see Acts 20:32). The Holy Spirit is revealed as “the spirit of grace” (Heb. 10:29).

The contrast between the operations of the law and of grace is sharply drawn. The law challenges the sinner, reveals his iniquity, condemns him to death; grace steps in and provides a righteousness to which the sinner could not otherwise attain. (See John 1:17; Rom. 6:14). The fact is repeatedly emphasized that the works of the law cannot save; that the grace of God in Christ alone avails for man’s redemption. (Study carefully Romans 11:6; Eph. 2:89; Titus 3:5). Jesus Christ is the only channel of divine grace.

“O, to grace how great a debtor
Daily I’m constrained to be;
Let thy goodness, like a fetter,
Bind my wandering heart to Thee.”

Forgiveness is God’s answer to the sin question. It solves the problem of guilt; it heals the sinner’s wounded heart; it restores him to fellowship with the father; it melts his very being with love for the Saviour; it opens before him a new vista of hope and joy. Forgiveness is the pre-requisite to all the blessings and responsibilities of the Christian life.

Our sins, though many and grievous, may be forgiven. This is the glorious dawn that follows the night of despair, the calm after the storm, the peace after the conflict. “I am merciful, saith the Lord, and I will not keep anger forever” (Jer. 3:12). Our Lord said concerning the sinful woman who kissed His feet and anointed them with ointment: “Her sins, which are many, are forgiven” (Luke 7:47).

To forgive means to “give over”, or to “give up” resentment for evil or demands for requital. The forgiveness of sins is the very heart of the gospel. Christ’s mission was to accomplish the forgiveness of man’s sin. The apostle, standing before a hostile council, declared concerning Christ: “Him hath for to give repentance to Israel, and forgiveness of sins” (Acts 5:31). “Through this man,” Paul proclaimed in Antioch of Pisidia, “is preached unto you the forgiveness of sins” (Acts 13:38).

Forgiveness is a divine prerogative. It is an act which the Almighty performs. God “is faithful and just to forgive us our sins” (I John 1:9). When the son of God was on earth He healed and openly associated the miracle with His divine power to forgive sins. Said He: “But that ye may know that the son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy), Arise, take up thy bed, and go into thine house” (Matt. 9:6).

When God forgives a sinner the pardon is complete: the sin problem is settled. This fact is illustrated in various ways in the scriptures.

God has already done His part. The lamb has been slain. The sacrifice has been accepted. But what is man’s part in the transaction? Two groups of people need forgiveness:

Let him rejoice and praise God as long as he draws breath for the inexhaustible resources of divine forgiveness. Let him render to the Almighty the gratitude due His holy and compassionate name. but let him also translate his thanksgiving for vertical forgiveness into horizontal forgiveness. “God for Christ’s sake hath forgiven you.” Then “be ye kind one to another, tender hearted, forgiving one another” (Eph. 4:32). God has forgiven me. Then let me forgive my brother. God is please when His children show a forgiving spirit. But He will repay in judgment those who refuse to forgive. As it is written: “So likewise shall my heavenly Father do also unto you, if your hearts forgive not everyone his brother their trespasses” (Matt. 18:35).

This section recounts the blessings of salvation which the Lord Jesus procured for sinful man. Paul declares that Christ “is made into us wisdom, and righteousness, and sanctification, and redemption” (I Cor. 1:30). This is but a partial catalog of the benefits our savior made available to the people of God.
The following chapters deal with several doctrines of soteriology. The saving work of Christ altered man’s state, his standing before God, and his entire spiritual outlook. Each chapter has its particular approach and emphasis. Yet a crimson cord runs throughout the sections: the blood of Christ, outpoured on calvery, is man’s only plea. Whether the theme be atonement, redemption, regeneration, or justification, one cannot escape the fact that the cross of Christ is man’s refuge from the storm of impeding wrath, the basis of his change of condition from death to life, the ground of his eternal confidence and the certainty of his entrance into heaven. No wonder the apostle proclaimed: “For I determined not to know anything among you, save Jesus Christ, and him crucified” (I Cor. 2:2).
Closely allied with Calvary is the empty tomb. Crucifixion was followed by resurrection. The father places His seal forever upon the perfect work of the son. The work of reconciliation which Christ came to accomplish is completed. He arose from the dead. The contemplation of His utterly selfless achievement for a race at enmity with God should drive us once more to our knees in grateful adoration and homage: “Thou art worthy . . . for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Rev. 5:9).

“Christ died for our sins according to the scriptures” (I Cor. 15:3).
Atonement for sin is at the heart of the gospel. This teaching, however, has often been misunderstood or misinterpreted. This is a tragic, for apart from the atonement our savior wrought upon the cross, man is hopelessly lost in sin and doomed to eternal separation from God.

The apostle Paul believed that the doctrine of the atonement is essential, and includes it in his classic definition of the atonement in the early verses of 1 Corinthian 15. Despite this, men have tried to evade its implications at any rate to weaken the force of its impact upon the human heart.

How have they done this? By promulgating “theories” of the atonement which, although they contain elements of truth, are dangerous if not deadly because of their wrong emphases. In almost every instance these “theories” either overlook or deny the basic element in the atonement without which the doctrine loses its real meaning. Beware of these subtle, but soul destructive devices of men.

On such “theory” asserts that Christ’s death on Calvary is “atoning” in that it exerts a “moral influences” upon the spiritually sensitive soul. Man learns of the unselfish suffering of Jesus and is thereby prompted to emulate the example of the master. It is true that our Lord left us an example of patience in suffering (1 Peter 4:1). But to make this secondary implication of Calvary primary is to vitiate the scriptures. On the cross Jesus did far more than teach us unselfish suffering. He atoned for our sins.

Another suggestion is the blood of Christ shed upon the cruel tree is a spiritual “blood transfusion” for the Christian, who in turn must pour out his life “redemptive” for others. Do not be misled into thinking that this is heart of the atonement. Of course the believer has received life as t he result of Jesus’ death; of course he must live devotedly and unselfishly for others. But this is not connotation of the text: “Christ died for our sins according to the scriptures.

Three principles underlie the atonement. These are closely related to, and associated with, the fact of sin.

Substitutionary, vicarious atonement: this is what the Bible teaches.
This is the sinner’s only plea.
That Christ the savior died for me.

Christ died for our sins “according to the scriptures.” Speaking generally, the whole Old Testament sacrificial, priestly system was a foreshadowing of the saving ministry of Christ. The principles already discussed are delineated in the sacrificial worship of the Hebrews. The pre figuration in the Old Testament helps us to understand more fully the significance of Christ’s death.

Two illustrations demonstrate this truth:

Notice carefully: it was not the character of the Jews that saved them from destruction; it was the blood of the lamb. “Christ our Passover is sacrificed for us” (I Cor. 5:7). Neither conduct nor character saves us; the blood of the lamb of God “taketh away the sin of the world” (John 1:29). When will the proud heart of man confess this and fall in adoration at the feet of the son of God, who alone is the believer’s surety, covering, security and peace?

How great is our amazement that the Lord Jesus is both sacrifice and priest. He is the lamb of God. His blood was shed for sin. He is today our great High priest at the right hand of God in the holy of holies, applies the blood and pleads the merits of His wounds on our behalf.

For two reasons the atonement consummated by our savior is totally unique:

The Hebrew priest into the holiest of all every year. The sacrifice on the Day of Atonement was an annual celebration. Christ offered himself only once. His one offering was adequate to atone for sin forever. “Now once in the end of the world hath he appeared to put away sin by sacrifice of himself” (Heb 9:26). Note three things:

The atonement which Christ wrought upon the tree was in the mind of God from all eternity. There God demonstrated His inscrutable wisdom and unfathomable love. At Calvary the creator stooped in infinite mercy to the needs of a sinful race. (See Eph. 2:4-7).

The question arises, “How many I be sure that Chris’s offering for sin was for me?” understanding a general principle is one thing; making it practical, individual and personal is another.

God declares that the determining factor is one’s relationship to Christ. Hear the world of salvation, open your heart to the Lord Jesus; acknowledge Him as the son of God whose blood atoned for your sin, and accept Him as your savior. One receives the benefits of Christ’s atonement through faith. (See John 1:12, 3:16; 5:24; 14:6; Eph. 2:8).

REDEMPTION
Calvary is central in the divine plan of salvation. A beautiful gem, it has many facet represents an aspect of the work of Christ on the cross. Each sparkles with a luster peculiarly its own. One of these facets is redemption.

Christians should study the doctrine of redemption for two reasons because:

The English word itself is derived from the Latin, “a buying back.” This is the terminology of the market place. A person, perhaps originally the possession of the purchaser, is presently under the control of someone else. He has, for example, become a slave. As such he is in a position, or condition, which requires the payment of a price if the ownership is to be transferred. Ehen the price is paid his position is changed. The act of payment, which is not a pious attitude but a definite transaction, is known as “redemption.” Bible illustration of this usage of the word abound.

In every Biblical instance where redemption is involved there is no vagueness. The act is always a well defined, legitimately executed transaction.

Man belongs to God by creation. At the fall he entered into a position of bandage and he is now by nature a slave. Until he is set free he is under a harsh and cruel taskmaster. This bondage is often mentioned, and variously described in the Bible as bitter, ruthless, ruthless, and enduring. Sin is the master whose whiplash the slave is to feel. Man’s predicament is emphasized by the curse of the law and issues in death. Paul writes: “Ye were the servants of sin” (Rom. 6:17). This is an echo of Jesus’ words: “whosoever committeth sin is the servant of sin” (John 8:34). And “the wages of sin is death” (Rom 6:23).

Nothing brings to the sinner a greater sense of confidence than the knowledge that the redemptive benefits which flow from Calvary have their origin, not in the guilty, unreliable heart of man, but in the loving heart of God; not in the labour of men’s hands, but in the work of our Lord Jesus.

The goal of the saviour’s incarnation was the redemption of man. “But when the fullness of the time was come, God sent forth his son, made of a woman, made under the law. To redeem them that were under the law, the we might receive the adoption of sons” (Gal. 4:4,5). Calvary saw the transaction completed. Christ “gave himself for us, that he might redeem us from all iniquity” (Tit. 2:14). The divine promise “I will ransom them from the power of the grave; I will redeem them from death” (Hos.  13:14) was perfectly fulfilled at Golgotha.

Redemption’s cost was of staggering proportions. Sin had permeated every area of man’s life. It brought him into utter and abject slavery. This bondage extended to all men. Thus the problem of redeeming individuals from the effects of sin as well as buying back the race of men was of colossal dimensions. The potential redemption of all men from bondage demanded a price commensurate with human depravity. In t he wisdom and compassion of God the price was available. Nothing but the life blood of His son would suffice. This was the price of our redemption. “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold . . .  But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:18, 19).

Four truths need to be emphasized concerning this payment price:

The payment price has been forever paid. The spirits of believers are eternally and securely redeemed. The possession has already been purchased. Yet the scriptures often refer to our redemption as future. “And grieve not the Holy spirit of God, whereby ye are sealed unto the day of redemption”. (Eph. 4:30). We are “waiting for the adoption, to wit, the redemption of our body” (Rom 8:23). When certain events take place, our Lord declared, men are to look up and lift up their heads, “for your redemption draweth high” (Luke 21:28).

No contradiction exists between the passages of scripture which speak of redemption as past and future. The references to the future relate to the bodily redemption of believers. The price has been paid once for all. Yet we are still in the flesh. We “groan within ourselves, waiting . . .” (Rom. 8:23). These bodies of ours are still tabernacles of clay, susceptible to suffering and decay. They still groan under the pressure of the curse pronounced upon Adam and his seed. But they live in hope. At Christ’s appearing their redemption, already potentially achieved, will be consummated. The children of God will put on incorruption. Their vile bodies will be changed. They will be clothed in the flesh of immorality. Anguish and pain will be gone eternally.

This is the “redemption of the body” for which we inwardly yearn.

Let us all ceaselessly praise our Father in heaven that Christ paid it all, that our redemption is sure, that our bodies will soon be transformed into the likeness of the Saviour’s glory. Let us in the spirit seek to glorify our Redeemer daily, hourly, and in every aspect of life.

REPENTANCE
A doctrine of the Bible largely neglected today is that of repentance. Much gospel preaching seems to overlook the truth that repentance is essential to salvation. The Bible teaches that no man can be saved, regenerated, and justified without repentance. Repentance does not earn salvation or forgiveness. But it does put a man in a position in which God, on the ground of the work and merits of the Lord Jesus Christ, is free to pardon his sins and to make him a son of God.

No portion of the New Testament neglects repentance. The Gospels, the Acts of  the Apostles and the Epistles all stress it. Even a superficial study of God’s Word brings to light the importance of the teaching.

David cried out, “I will declare my iniquity; I will be sorry for my sin” (Psalm 38:18 R. V). In the parable of the publican and the Pharisee, Jesus tells us that the Pharisee experienced no humbling of heart and knew no real contrition. He was self righteous. On  the other hand the publican bowed his head to the ground, as it were, “Our Lord syas that the publican went down to his house justified while the Pharisee did not (see Luke 18:9-14). Our savior warns against a lack of repentance. “Woe unto thee, Chorazin! Woe unto thee, Bethesaida! For if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a greater while ago repented, sitting in sackcloth and ashes” (Luke 10:13). To “sit in sackcloth and ashes” is evidence of a genuine heart sorrow for sin. One may feign sorrow by such outward signs; but true repentance is always accompanied by godly sorrow for sin.

All the world is faced with the need to repent. Statesmen, scientists, clergymen, economists, and sociologists predict that the future outlook is gloomy for man. Amid decaying cultures, declining standards of morality, and increasing lawlessness practically all men agree that hope for the future rests on a resurgence of spiritual values. The clarion call of the hour is to repentance.

FAITH
Everyone wants salvation. But men try to obtain it in different ways. Some think that they can be saved by their works. They tried hard to keep the law and to be good; they believe that giving, doing and striving will get them into heaven. Others hold that character is determinative and they try to develop this area of life. Their goal is to think good thoughts and to have good morals.
The Bible negates all man’s effort “to earn or “merit” salvation and announces but one way to God. Jesus Christ is the door; the key that unlocks the door is faith. Works, character and thoughts are important; but only one key fits the door – the key of faith.

Martin Luther spoke to the hearts of men when he said that faith alone (fide sola) saves. Man is saved by faith plus nothing else. However, lest we overemphasize salvation by faith alone, let us remember that the Bible teaches that saving faith is never alone - it never operates in a vacuum, but is always accompanied b y transformed life. One is saved by faith alone. But true faith is always accompanied by good works.

• Our sins are forgiven wholly. God does not single out certain particularly flagrant acts and concentrate His forgiveness upon these. He slate is wiped thoroughly clean.
  
• THE NECESSITY OF SAVING FAITH
• The scriptures emphasize the truth that works will never save. “Therefore by the deeds of the law there shall no flesh be justified in his sight” (Rom. 3:20). “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ . . .” (Gal. 2:16). God “who hath saved us, and called us with an holy calling, not according to our works . . .” (2 Tim. 1:9).

An exact description of faith will help one to understand what God requires for salvation. Some believe that is a leap into the dark; t hat it is anti-intellectual, contrary to good reason; and that only the untutored and the credulous possess it. Faith is far from irrational, and believers are not necessarily stupid or deceived. What are the three elements of true faith?

The scriptures affirm that Jesus Christ is the object of saving faith. We are not only to believe that He is God and that He died for our sins, but we are also to put our confidence in Him. “Jesus answered and said unto them, this is work of God, that ye believe on him whom he hath sent” (John 6:29). Paul cried out “Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21).

What we believe about Jesus matters. In the final analysis, however, whether we believer in Him and put our trust in Him determines our everlasting destiny. At the tomb of Lazarus Jesus proclaimed the doctrine of the resurrection. Martha “saith unto him, I know that he shall rise again in the resurrection at the last day” (John 11:24). She told Jesus that she believe in the doctrine of the resurrection. But our Lord refused to stop at this point. He showed her that belief in a doctrine is insufficient. One must go beyond the doctrine and place his trust in a Person. “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die” (John 11:25, 26).

No area of the Christian life is divorced from faith. Faith is the source of all other graces, the secret of success in Christian living. The Bible teaches us that it is significant for several reasons:

REGENERATION

Two major problems confront man. These are:

Life eternal originates above in the loving heart of God. It comes through regeneration, not reformation. It is given, not earned. Without it every man, no matter how kind, attractive or personable he may be, is dead, utterly devoid of the life of God. He exists, but he has no spiritual life. When regenerated, however, he begins to live. Now he knows that he is a child of God, that he will live forever in the presence of God and that even while he remains on earth abundant life is his priceless possession.

Beware of the attractive but dangerous theory known as the “universal fatherhood of God and brotherhood of man.” If God is already the Father of all men, why bother to proclaim the gospel to them? Actually mankind is divided into two groups: those who have been born into the family of God, and those still out of God’s family. The longing of all believers should be to win those outside of Christ to the benefits of God’s family and home.

Regeneration is the impartation of divine life to the believer’s soul. A supernatural intervention, it makes the commencement of one’s eternal life. A baby must be born of God in his walk and talk. So a man must have the life of God in his heart before he can walk worthily and testify effectively for his Lord. Perhaps this is the reason Jesus compares the new birth with a natural birth. The bases of the comparison are patent:

The new birth is not a solitary, unrelated act on God’s part. If one is to be born from above, he must give assent to a message. This message describes the perfect work of Christ on the sinner’s behalf.

How does the impartation of life actually take place in the soul? Our Lord taught Nicodemus that two agencies are involved in regeneration, water and the spirit. (See John 3:5)

The impartation of life takes place thus: the Holy Spirit of God, utilizing the holy word of God, exalts the holy son of God as savior. Then the spirit woos convicts and converts the sinner, regenerating him and causing him, through saving faith in Christ, to enter the family of God.

Some Christians know the precise hour of their birth from above. Others, who were brought up in the nurture of the Lord, do not know the exact time of their regeneration. In whichever of these groups one may be, if he trusts Christ as savior, he may rejoice in the witness of the spirit (see Rom. 8:16), and know that he is a child of God.

9.  JUSTIFICATION
Regeneration and justification are closely related doctrine. Regeneration has to do with the change which takes place in the believer’s heart; justification concerns the change in his standing before God. Regeneration refers to the impartation of life; justification is the divine answer to the problem of spiritual guilt.

If one understands these doctrines he will appreciate the Reformation emphasis upon the gospel of the grace of God. No man is saved by “works of righteousness,” by pilgrimages, fasts, penance, or other religious rites; justification by faith, apart from works, makes possible the believer’s entrance into glory.

The terms used in describing regeneration have to do with the issues of life and death; those used in describing justification, with legal, judicial issues.

Where every human bridge failed God stepped in and provided the bridge of justification by faith alone. All man-made devices to reach God are futile, inadequate, impotent. Justification by faith is the one indispensable way of restoring the guilty sinner to the heart and home of God.

Justification is a legal act, originating in the living will of God, on the basis of which the believer is pardoned and declared righteous in God’s sight. The act relates to the sending of Christ Jesus, the son of God, into the world to bear the sinner’s guilt and death and to bring him back to God.

Three illustrations explain the doctrine:

Notice that he phrases “put to one’s account” is used in connection with the doctrine of justification. This is “imputation” (cf. Rom. 4:22 – 24). The sin of the believer was imputed on Christ on Calvary, for he “bare out sins in his own body on the tree” ( 1 Pet. 2:24); the righteousness of Christ is imputed to the believer, and he is thus” accepted in the beloved” (Eph. 1:6)

The questioner has in mind such verses as these: “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?” “Ye see then how that by works a man is justified, and not by faith only” (James 2:21, 24).

At first glance this seems to be a denial of the teaching of justification by faith alone. A careful reading of the entire passage, however, indicates that James is not in disagreement with Paul. The “faith” which James has in mind and which he insists cannot save a man is that described in verse 19: “the devils also believe, and tremble.” “Faith” here is intellectual apprehension of truth. The devils have faith that there is one God. The mere recognition of the reality of truth does not save devils; nor will it save a man.

The faith that saves goes beyond the head to the heart and will. It produces results which glorify God. Works are the certain guarantee that faith is genuine; they are the inevitable fruit of the true faith. When James writes that “by works a man is justified” he means that unless there are works the faith is dead. It is not the genuine article after all. James does not substitute works for faith; he insist that works must be present as a demonstration of the reality of faith.

In one’s life there is either a corpse, a work-less “faith” that is dead; or Siamese twins, faith and works. It is faith alone that dominant, a test, a proof that the faith is what it purports to be, a total commitment of mind, heart and will to the savior.

The argument here is conclusive. Observe the sequence of events. Abraham was a man of faith, his faith was reckoned, imputed, put to his account for righteousness; he was accepted by God. After this he was circumcised. Circumcision was an outward sign or seal of his inward faith. It is absurd to intimate that circumcision made Abraham acceptable with God. Circumcision followed, it did not precede, Abraham’s faith.

The application: works of righteousness, ritual, ceremonial these follow as a logical consequence, but never precede as a necessary condition of one’s acceptance with God.

10. ASSURANCE
Christians may be certain of their salvation. The word of God supplies men with evidence of their redemption. In spite of this fact, not all Christians possess the certainty which should be theirs and which is a logical consequence of the new birth. God has not only redeemed His people; He has also provided for them a profound assurance which they may entertain. “These things have I written unto you that believe on the name of the son of God; that ye may know that ye have eternal life . . .” (I John 5:13)

Assurance is the intellectual and spiritual certainty that one belongs to God; that he possess salvation. The believer knows he is saved so that doubt is excluded and he is able to walk with confidence. The agony which accompanies doubt and the fears which uncertainty breeds vanish before assurance. The triumphant testimony of Paul bespeaks his personal certainty: “for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12).

11 ADOPTIONS
The word adoption rarely occurs in the O.T.  Probably because there were several other remedies for childless marriage, including polygamy. Records from Mesopotamia and Syria show that in the ancient nearer east it was a legal act which brought a person into a family relationship, with the full privileges and responsibilities of child by birth. Abraham probably had adopted his servant Eliezer as his son (heir) Gen 15:13, Moses also Ex 2:10, and Esther as well Est 2:7 and 15 were almost certainly adopted according to non Israelite law. The nation Israel was regarded as Gods (adopted) son Jer 3:19.

In the N.T. adoption occurs only in Paul’s letter and is a relationship conferred by God’s free grace which results in a change of status from Slave (to the law) to son. Gal 4:1-2. The cry Abba! Father! Used in the context of adoption in Rom 8:15 and Gal 4:6 may be the tradition cry of an adopted slave. The N.T. Bible refers God as the father and the Christians are the children of God. In Jn 1:12, it is written that those who received Christ are sons of God. Christians are children of God by adoption through the death of Christ at the cross of Calvary. When a repented sinner is redeemed and justified. The next step of God is to adopt such one as a son into the family of God and such one automatically becomes a member of visible and invisible church of God with all rights, honours and all privileges. God adopted every Christian who has been redeemed by the blood of Christ. Thus, the New Testament Bible often refers God as Father and the believers as sons and daughters or children, this therefore created father and children relationship between the believers in Christ and God the father.

Every saved Christian is a child of God and God is a father to all that are saved from their sins through the atoning death of Christ.

When a man accepts Christ as his savior he is justified. As we have already indicated, justification is an act of God in which He declares that, insofar as the law is concerned, justice has been satisfied. When God justified a sinner it means that the relationship of the sinner to Himself is changed. Formerly he was alienated or separated from God by his sins. Now he is accepted as righteous. Justification, therefore, is a legal, objective act occurring outside the individual.

Regeneration, like justification is instantaneous and occurs only once to last forever. It differs from justification in that it is subjective, and takes place within the heart. But the Christian life does not end with regeneration. Sanctification now begins.

In one respect the Christian has already been sanctified, “we have been sanctified through the offering of  the body of Jesus Christ once for all” (Heb. 10:10 R.V.). The cross of our savior has separated us once for all from the guilt and penalty of sin.

Sanctification is not a “once for all” act but is progressive and continues throughout the life of the believer. Justification relates to what Jesus has already done for us; sanctification is the effect of what He does in us. Justification relates to what Jesus has already done for us; sanctification is the effect of what He does in us. Justification relates to our standing before God; regeneration relates to our new nature, sanctification has to do with our character and conduct.

THE PRUPOSE OF SANCTIFICATIONS

Two objectives are in view: Negatively, putting off the old man, removing the principle of evil and destroying its power in the life, and positively, putting  on the new man which is renewed in righteousness. This makes possible the growth of the principle of righteousness until it controls all the man, - to the image of our Lord Jesus Christ.

The apostle weighs the life of sin against the life of righteousness. He stresses the negative aspect of sanctification with the warning that we are to flee certain sins: “Now the works of the flesh are manifest, which are these; Adultery, fornication,  uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envying, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God” (Gal 5:19-21). Sanctification demands the elimination of those remnants of the old man which would keep the Christian from being at his spiritual best for Christ.

• Putting on the new. The putting of process is essential negative. But Christianity has never been a negative faith. Unfortunately some people seem to think that the test of sanctification is the assertion: “I don’t go to the movies, I don’t dance, I don’t smoke, I don’t do this and that.” This is only one part of the story. We must preserve the negative and warn Christians to refrain from certain activities and amusements which are either dangerous in themselves or hurtful to their testimony. But beyond the negative there is the positive. We are to “put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another if any man have a quarrel against any . . . And above all these things put on charity, which is the bond of perfectness . . . Let the word of Christ dwell in you richly  . . . And whatsoever ye do in word or deed, do all the father by him” (Col. 3:12, 13, 14, 15, 16, 17)
  
  THE EVIDENCE OF SANCTIFICATION

The sanctified believer enjoys a quality of life which sets him apart from other Christians. That life is the result of the in working power of the Holy spirit and manifest itself outwardly in the fruit of the spirit, which is “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are christ’s have crucified the flesh with the affections and lusts” (Gal. 5:22-24). We should note with care that God does not speak of happiness as  a fruit of the spirit. Nowhere are we informed that we shall be free from temptation or exempt from trials, tribulations, difficulties and hardships. Indeed, the fruit of the spirit suggests these very things. Not one of the graces mentioned becomes a part of our spiritual equipment until it has been perfected by testing. Longsuffering  becomes longsuffering only when one has been sufficiently provoked to develop the quality. Faith increases and becomes triumphant when it has engaged in warfare against unbelief and has been strengthened in the conflict.

The fruit of the spirit comprehends man in all his relationships. Love, joy and peace relate to the inner man. They cannot be manifest externally in life and action unless they first exist internally. Longsuffering , kindness and goodness relate to one’s God. Meekness suggests the attitude, faith the will and heart, and  temperance the course of action. The balanced, sanctified life produces universally right relationships -  to self, to others and to God.

AIDS TO SANCTIFICATION

God has not left His people to their own devices in their struggle for spiritual maturity. He has provided heavenly means to assist us. Our tasks is to avail ourselves of these means, intelligently and persistently.

THE HOLY SPIRIT. He works in the heart, overcomes the flesh and its corrupting influences, separates the child of God from sin and clothes him with virtue.

THE WORD OF GOD. Jesus prayed to the father: “Sanctify  them through thy truth: thy word is truth” (John 17:17). Just as the body needs food for physical growth, so the soul needs food for spiritual growth in purity and grace. This food the word affords. Further, as the body must be often cleansed with water, so the spirit needs the cleansing of the word. Hence our saviour’s statement: “Now ye are clean through the word which I have spoken unto you” (John 15:13).

THE MEANS OF GRACE. Prayer, worship, the edifying ministry of the church, the communion of saints – each has its part in furthering the believer’s sanctification.

• THE ULTIMATE GOAL. No one attains to sinless perfection in this life. But some day the ideal which now we only approximate will be actually attained. “when he shall appear, we shall be like him . . .” (1 John 3:2). At the second coming of Christ the believer’s sanctification will be complete. The power of sin will be forever broken. Indeed the very presence of sin will be no more. We shall see the king in all His beauty. At the sight our conformity to Him will become a permanent reality and we shall enter into the glory prepared for the sanctified saints of God.