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Chapter 56
Chapter 56
THE APPLICATION OF SALVATION
In this chapter we shall consider the ministries involved in the application of salvation.
Historically, this consideration has been labeled the ordo salutis, or way of salvation, and it attempts to arrange in logical order (not temporal order) these activities involved in applying salvation to the individual.
But like the question of the order of the decrees in lapsarianism, the ordo salutis in reality contributes little of substance.
The most argued point is the relation between regeneration and faith, which we shall discuss later.
Rather than trying to establish an order, it is more useful to note which ministries are solely of God (calling, regeneration) and which involve man as well (conviction, conversion).
I. CONVICTION
A. What is Conviction?
As recorded in John 16:8–11, the Lord promised that after Pentecost the Holy Spirit would convict the world of sin, righteousness, and judgment.
What is conviction?
It is not the same as conversion.
It is convincing or refuting an opponent so that he has the matter set before him in a clear light whether he accepts or rejects the evidence.
The idea of “conviction” is complex.
It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power.
Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth.
He who then rejects the conclusion which the exposition involves, rejects it with his eyes open and at his peril.
Truth seen as truth carries with it condemnation to all who refuse to welcome it.1
Notice the use of the word in Matthew 18:15.
The man reproved or convicted may accept the evidence and repent, or he may not, which would then result in a further confrontation.
Conviction, then, offers proof, but does not guarantee the truth will be accepted, which is necessary for conversion.
B. Who are Convicted?
The world.
Does this refer only to the elect?
No, since the ministry of conviction expects that some will not accept the truth.
Does it mean everyone in the world?
Likely not, since this involves the specifics of sin, righteousness, and judgment, not just general conviction that comes from natural revelation.
It must mean a large number of people, more than the elect, but not everybody (cf.
John 12:19).
C. Of What are They Convicted?
Conviction comes in the specific areas of sin, righteousness, and judgment.
The hotis may mean because or namely or a mixture in the three clauses.
For example, if because, then the world is convicted of sin because of unbelief.
If namely, then the world is convicted of the sin of unbelief.
The righteousness is that which Christ provided on the cross, vindicated by His ascension to the Father.
The judgment may be the sinner’s future judgment, assured by the already completed judgment of Satan, or it may refer to Satan’s judgment on the cross (John 12:31).
The order is a logical one.
Man needs to see his state of sin, have proof of the righteousness that the Savior provides, and be reminded that if he refuses to receive that Savior he faces certain condemnation.
D. How is Conviction Accomplished?
Most likely several ways are involved.
The Spirit may speak directly to man’s conscience, which, though able to be seared, can still convict.
He may speak through the written Word.
He may also use the spoken testimony or preached word.
But whether or not people are involved in effecting this ministry of conviction, if conviction comes to an individual the Spirit must do it.
We readily acknowledge that regeneration is the work of the Spirit, but we sometimes let ourselves think that our clever or convincing presentations can convict.
Not so.
God must do even that.
Chapter 56
THE APPLICATION OF SALVATION
In this chapter we shall consider the ministries involved in the application of salvation.
Historically, this consideration has been labeled the ordo salutis, or way of salvation, and it attempts to arrange in logical order (not temporal order) these activities involved in applying salvation to the individual.
But like the question of the order of the decrees in lapsarianism, the ordo salutis in reality contributes little of substance.
The most argued point is the relation between regeneration and faith, which we shall discuss later.
Rather than trying to establish an order, it is more useful to note which ministries are solely of God (calling, regeneration) and which involve man as well (conviction, conversion).
I. CONVICTION
A. What is Conviction?
As recorded in , the Lord promised that after Pentecost the Holy Spirit would convict the world of sin, righteousness, and judgment.
What is conviction?
It is not the same as conversion.
It is convincing or refuting an opponent so that he has the matter set before him in a clear light whether he accepts or rejects the evidence.
The idea of “conviction” is complex.
It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power.
Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth.
He who then rejects the conclusion which the exposition involves, rejects it with his eyes open and at his peril.
Truth seen as truth carries with it condemnation to all who refuse to welcome it.1
Notice the use of the word in .
The man reproved or convicted may accept the evidence and repent, or he may not, which would then result in a further confrontation.
Conviction, then, offers proof, but does not guarantee the truth will be accepted, which is necessary for conversion.
B. Who are Convicted?
The world.
Does this refer only to the elect?
No, since the ministry of conviction expects that some will not accept the truth.
Does it mean everyone in the world?
Likely not, since this involves the specifics of sin, righteousness, and judgment, not just general conviction that comes from natural revelation.
It must mean a large number of people, more than the elect, but not everybody (cf.
).
C. Of What are They Convicted?
Conviction comes in the specific areas of sin, righteousness, and judgment.
The hotis may mean because or namely or a mixture in the three clauses.
For example, if because, then the world is convicted of sin because of unbelief.
If namely, then the world is convicted of the sin of unbelief.
The righteousness is that which Christ provided on the cross, vindicated by His ascension to the Father.
The judgment may be the sinner’s future judgment, assured by the already completed judgment of Satan, or it may refer to Satan’s judgment on the cross ().
The order is a logical one.
Man needs to see his state of sin, have proof of the righteousness that the Savior provides, and be reminded that if he refuses to receive that Savior he faces certain condemnation.
D. How is Conviction Accomplished?
Most likely several ways are involved.
The Spirit may speak directly to man’s conscience, which, though able to be seared, can still convict.
He may speak through the written Word.
He may also use the spoken testimony or preached word.
But whether or not people are involved in effecting this ministry of conviction, if conviction comes to an individual the Spirit must do it.
We readily acknowledge that regeneration is the work of the Spirit, but we sometimes let ourselves think that our clever or convincing presentations can convict.
Not so.
God must do even that.
II.
CALLING
A. The General Call
Only one or two references in the New Testament use the word “call” to convey the idea of a general call to elect and nonelect alike.
clearly supports the concept, while 9:13 may also.
However, the idea is clearly expressed in passages like and .
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