Sunday, August 2, 2020

The Greek New Testament vs. the Reformed Ordo Salutis

In many instances of the New Testament, we read of "sanctified"/"sanctification" (αγιαζω) instead of "justified"/"justification" or other members of the δικ-word group in instances where, if Reformed soteriology were true, we would expect "justification" language. Note the following which militate against the Reformed understanding of the ordo salutis (“order of salvation”):

 

To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified (ηγιασμενοις) by faith that is in me. (Acts 26:18)

 

That he might sanctify (ἁγιάσῃ) and cleanse it with the washing of water by the word. (Eph 5:26; in the Greek, this is a purpose clause, as evidenced by the use of the subordinating conjunction ινα. Christ is said to make holy (αγιαζω) and cleanse (καθαριζω) its members with the "washing of water." The term translated as "washing" is λουτρον, which is the term for a "bath" or even a baptismal font [cf. Song 4:2; 6:6; Sirach 34:25 in the LXX]. This noun, being coupled with the phrase του υδατος "of water" shows that water baptism is the instrumental means through which Christ cleanses the members of His bride, the Church) 

 

But we are bound to give thanks away to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification (εἰς σωτηρίαν ἐν ἁγιασμω πνεύματος) of the Spirit and belief of the truth. (2 Thess 2:13)

 

Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under food the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified (ἐν ᾧ ἡγιάσθη), an holy thing, and hath done despite unto the Spirit of grace? (Heb 10:29; see James White (and John Owen) on Hebrews 10:29 for a refutation of a claim that the “one sanctified” in this verse is Jesus! this verse especially is problematic for Reformed theology, since the passage specifies that this individual has fallen from sanctification, but the Reformed view maintains that sanctification [including positional sanctification, not just progressive] cannot take its place in the ordo salutis unless justification has already occurred and yet also maintains that if one seemingly falls from the faith, they were never truly justified originally)

 

Elect according to the foreknowledge of God the Father, through sanctification of the Spirit (ἐν ἁγιασμῷ πνεύματος), unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Pet 1:2)

 

 Further Reading




An Examination and Critique of the Theological Presuppositions Underlying Reformed Theology


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