"In the application of redemption to individuals, regeneration is the beginning of glorification because it is the creation of a new nature that will come to its fullest expression when we are glorified. Believers will experience the glorification of their whole person as a result of their union with Christ. Glorification is sanctification, our renewal after the image of Christ, made perfect."
I agree with Sproul. However, what he here says contradicts his "regeneration before faith" view. Sproul puts regeneration at the time of calling and before justification. In so doing, he has glorification begun before justification. He also has Paul putting glorification in both being "called" and "glorified." He does correctly say that "glorification" is a "result of their union with Christ." But, not only is their glorification a result of union with Christ (which is by faith) but so too is calling and justification. Sproul says "glorification is sanctification." He includes regeneration in glorification and sanctification.
He wrote further:
"The regeneration of sinners is the beginning of their glorification. Sanctification is the process by which the transformation begun in regeneration is continued in this life, and this transformation is finally completed in the believer’s glorification. Since the Spirit indwells believers and imparts the glory of Christ to them in this life, it can be said that there is an already/not-yet aspect to glorification. Conformity to the image of Christ that the Spirit begins in a believer in this life is brought to full fruition in the age to come. As the Apostle Paul wrote, “We all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Cor. 3:18)."
Not only does Sproul connect glorification with sanctification but also with transformation, with conformity to the image of Christ. He says that the Spirit dwells within believers and "imparts the glory of Christ to them in this life." I agree with what Sproul says about glorification. I do not, however, like Sproul, "meet myself coming and going," or contradict myself, in my interpretation of the ordo salutis of our text.
Dr. John Piper, also one who teaches the regenerated before faith view (although he says the opposite in some places), wrote the following in line with what Sproul wrote (
here):
"I think the reason that Paul omitted sanctification from his chain in Romans 8:29–30 — the reason he did not say, “Those whom he justified he also sanctified, and those whom he sanctified he also glorified” — is that Paul is thinking of glorification in a way that includes sanctification. So glorification is the work of God by which he makes his children both spiritually and physically glorious. It begins now as a process of becoming holy, and it ends at the resurrection when we receive our new and glorious bodies."
Piper, like Sproul, says that glorification and sanctification imply or encompass each other. Sproul (Piper too no doubt) said elsewhere that "sanctification is begun in regeneration." This all being true, then the moment regeneration begins is the moment both glorification and sanctification begins. I agree with this. However, I do not put these things before justification. The calling of the text is a being called to union with Christ, to faith and allegiance. So, the order we have is faith union with Christ (calling), justification, glorification (which is the beginning of regeneration and sanctification).
Piper then says further:
"And we all, with unveiled face, beholding the glory of the Lord, and are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit. (2 Corinthians 3:18)
So we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed every day. For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison. (2 Corinthians 4:16–17)"
This is a crucial text that affirms the thesis that glorification is begun in regeneration and continues in daily transformation into the image and likeness of Christ. We will look at it further shortly. But let us finish our citing of Piper on the subject. Piper clearly says that glorification begins in regeneration and is progressive like sanctification.
Piper said elsewhere (
here):
"Have you ever wondered why “sanctification” is missing from this golden chain in Romans 8:29-30?
Those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
Foreknown, predestined, called, justified, __________, glorified. Shouldn’t “sanctified" fill in that blank space? Romans 6:22 says that believers receive “sanctification and its end, eternal life.” And 2 Thessalonians 2:13 says that we are “saved, through sanctification by the Spirit.”
The answer is, no, “sanctification” does not belong in space because it is included in “glorified.”
In Paul’s mind the process called sanctification in this life—the process of transformation from one degree of holiness to the next—is the first stage of glorification. He says,
We all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (2 Corinthians 3:18)
The progressive change that happens in this life can be described in terms of holiness or glory—sanctification or glorification."
I agree with all this but to say that the "calling" was regeneration would contradict these statements. Paul is affirming that justification and transformation follow faith union. That is his order throughout his epistles.
Regeneration's Glory
"For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Heb. 2: 10)
God himself is glorified in "bringing many sons unto glory" though Jesus Christ, his only begotten Son. "Glory" is what God has predestined the chosen and foreknown, the believer, to obtain. It is his end and destiny. The elect and called are "vessels of mercy afore prepared unto glory" (Rom. 9: 23). The apostle Peter said that he was, as a believer, "a partaker of the glory that shall be revealed." (I Peter 5: 1) That glory first came to him in his being converted or born again. He wrote further on this in his second epistle, saying:
“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence.” (II Peter 1: 3)
The believer in being called to faith is called to glory, and actually partakes of the glory of Christ as he partakes of his righteousness, redemption, propitiation, atonement, salvation, etc. Well did the songwriter write: "Heaven came down and glory filled my soul" in speaking about the salvation experience. In the song "Blessed Assurance" by Fanny Crosby we have the words "Blessed assurance, Jesus is mine. Oh what a foretaste of glory divine."
The apostle Paul also affirmed the same as the apostle Peter, writing to believers and expressing his prayer for the believers, desiring "that you would walk worthy of God who calls you into His own kingdom and glory." (I Thess. 2: 12) Also, in his second Thessalonian epistle he wrote: "to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ." (II Thess. 2: 14) To Timothy he wrote:
"Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." (II Tim. 2: 10)
Obtaining glory, or being glorified, begins with being regenerated and increases as the believer is progressively sanctified and transformed into the image of Christ. Paul also said:
"But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification." (I Cor. 2: 7)
That glory is first experienced when Christ is received, for he is the glory of God. Paul also said:
"That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." (Eph. 5: 27)
Being a partaker of glory involves conformity to the image of Christ and being without spot or wrinkle, or any such defect. As we keep ourselves "unspotted" from the world, as we are perfected, we are experiencing glorification. (James 1: 26-27)
From Glory To Glory
"But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord." (II Cor. 3: 18)
"Glory" is from the Greek "doxa" and means an "opinion, judgement, view, whether good or bad." (Thayer) He also said: "in the sacred writings always, good opinion concerning one, and as resulting from that, praise, honor, glory."
Said W. E. Vine: "primarily denotes "an opinion, estimation, repute;" in the NT, always "good opinion, praise, honor, glory, an appearance commanding respect, magnificence, excellence, manifestation of glory."
That it involves excellence is seen in several texts ('the glory that excels' - II Cor. 3: 10). It also denotes worthiness. Wrote Paul:
"For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." (II Cor. 4: 6)
Here illumination in the knowledge of God is glorious. Paul spoke of the "glorious gospel." (I Tim. 1: 11) He also wrote:
"But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." (II Cor. 4: 3-4)
Believers are they who have this glorious knowledge and light, this glorious gospel, abiding within them and it becomes part of them, so that they are glorified thereby. He also wrote:
"Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter kills, but the spirit gives life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excels. For if that which is done away was glorious, much more that which remains is glorious." (II Cor. 6: 3-11)
The whole gospel system is glorious and as we partake of the gospel we partake of glory. It excels in glory in comparison to the law and the old covenant. Just as Moses face shone in glory from having seen God and his glory, so too do the faces of believers radiate glory from having seen Christ and his glorious gospel. Paul also wrote:
"Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ." (II Cor. 8: 23)
Notice that the churches, the congregations of believers, and their messengers, are "the glory of Christ." That puts glorification in the present time and connects it with sanctification and renewal.
Peter spoke of present glory for believers, even in their sufferings, saying:
"If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified." (I Peter 4: 14)
The "Spirit of glory of God" engulfs the Christian as he partakes of Christ. Glorifying Christ brings glory to the believer.
Endurance for Christ in sufferings, our "light affliction," said, Paul, "works for us a far more exceeding and eternal weight of glory." (II Cor. 4: 17)
Ligonier ministries web page (here) writes:
"Glory has to do with light and beauty, but those aspects do not sum up what the Bible means when it speaks of the glory of God. Interestingly, the Hebrew word kabod, which is translated into English as “glory,” has the root meaning of “weight” or “heaviness.” This offers a clue that glory has to do with weight, and this is confirmed by passages such as 2 Corinthians 4:17, which speaks of the “weight of glory...But when we speak of glory as having to do with weight or heaviness, what exactly do we mean? Essentially, we are talking about worth or value. Things of value are often measured by their weight, for example, precious gemstones such as diamonds. Scripture often speaks of the weight of precious metals when it is talking about prices or trying to measure generosity and wealth (Gen. 23:16; 24:22). So, glory and worth are correlative concepts."
As stated previously, glorification involves being made into the image of Christ, or in progressive transformation and sanctification, and in being made worthy and excellent. A believer who is increasing in his spiritual life is one who is being made, more and more, like the Lord, being made worthy, adding weight to his glory, or increasing in glory. So we hear people say of another "worth his weight in salt" (or in gold). Weight is connected with value, worthiness, and with glory. How weighty is your glory?
"And all mine are thine, and thine are mine; and I am glorified in them." (John 17: 10) It is that glory which he gives to believers (vs. 22). This text is another that shows how glorification is begun in regeneration and continues in daily renewal. They share in the glory of Christ even now, though superbly so in the coming day of their full glorification when their bodies are raised in glory.
As we are constantly beholding the glory of the Lord we are, similarly to Moses, ourselves glorified. It is an increasing in glory, from one glory to another. How glorious are we? That depends on how much we are beholding the glory of the Lord. Want to be glorified? Want to share in the glory of Christ? Then that begins with beholding with an eye of faith the glory of the Lord, the glory of the gospel.
Future Glorification in Resurrection
"And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." (Rom. 8: 17)
There is no doubt that complete glorification is put at the time of the glorification of the bodies of believers in the resurrection. But, there is so much more involved in this coming glorification than this. It involves complete freedom from all bondage and suffering. Wrote Paul:
"Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil. 3: 21)
As Christ was "glorified" in and after his resurrection, so too will believers after their resurrections. Of this Paul wrote:
"Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." (Rom. 8: 21)
Here being glorified is connected with being liberated from bondage, with going from an inglorious state to a glorious state.
Riches Of His Glory
We may both speak of the riches of his glory and the glory of his riches.
"And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?" (Rom. 9: 23)
"The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." (Eph. 1: 18)
"That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." (Eph. 3: 16)
"But my God shall supply all your need according to his riches in glory by Christ Jesus." (Phil. 4: 19)
"To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory." (Col. 1: 27)
All these texts speak of "the riches of the glory of Christ." Christ himself, dwelling in the believer, is "the hope of glory." The believer who unites himself to Christ shares all that belongs to Christ, such as his righteousness, his salvation, his glory. Christ said that he had already given glory to his followers. That is a "foretaste of glory." Though this foretaste be a wonderful thing, it is only a foretaste. Full glory awaits believers.
No comments:
Post a Comment