Sin and Salvation in Christ

Chapter 1

Part 4: Salvation in Christ

-- 4 of 562 -- - The Order of Salvation (Ordo Salutis) About This Edition This volume is a revised and abridged adaptation of Reformed Dogmatics, Volume 3 by Herman Bavinck. While the original theological substance has

Chapter 2

Part 1: The Fallen World

The Entrance of Sin When God finished His work of creation, He looked at everything He had made and saw that it was “very good” (Gen. 1:31). The world was not yet fully developed, but it was good in kind—capable of growt

Chapter 3

Genesis 3 assumes it was an actual animal, and Paul affirms this

understanding in 2 Corinthians 11:3. The serpent’s ability to speak is not explained by natural means but is best understood as the result of a spiritual being—Satan—working through it. Genesis 3 doesn't explain this exp

Chapter 4

Genesis 3, then, becomes a poetic reflection of our brokenness, not a

historical record. -- 10 of 562 -- However, this view misunderstands the nature of history and biblical revelation. If the fall truly happened, as Scripture teaches, then it is a historical fact with lasting consequenc

Chapter 5

4. Even modern science generally affirms the unity of the

human race, suggesting we come from one original pair. This supports the biblical view: that humanity began together, shared common beliefs, and then turned from God. In the end, science cannot speak with final authority

Chapter 6

1. It Destroys the Moral Nature of Sin

If sin is just part of nature—like darkness or death—then it becomes something neutral, even necessary. But sin is not just a fact of life; it is lawlessness (1 John 3:4). It is rebellion against God’s holy will. To call

Chapter 7

2. It Makes Sin Eternal and Invincible

If sin is essential to creation, then there can never be a world without it. In this view, not only is good necessary for evil to exist, but evil is just as necessary for good. That would mean sin is eternal, woven into

Chapter 8

3. It Redefines Sin as Merely Imperfection

This view reduces sin to just being “not quite good yet,” like an unfinished product. But Scripture doesn’t describe sin as mere immaturity. It is a willful turning away from the truth and the good. It’s not simply a low

Chapter 9

4. It Makes God the Author of Sin

Some philosophies—especially Gnosticism and certain strands of theosophy—teach that God Himself contains both light and darkness, and that sin is part of His internal development. In these systems, God becomes who He is

Chapter 10

Genesis 1:1 and 1:2. They claim that the darkness and formlessness of

the earth were signs of judgment after a rebellion. But Genesis 1:2 simply says that the earth was formless and void; it does not say it became that way due to a fall. Scripture never connects the original state of the e

Chapter 11

3. As a result, all people were made sinners and die individually.

Just as believers are united to Christ and receive His righteousness and life, so all humans are united to Adam and inherit his guilt and death. We are condemned in Adam, just as we are justified in Christ. The Pelagian

Chapter 12

1. It downplays the seriousness of sin.

The Bible says that sin is lawlessness (1 John 3:4). Every human being is either in a state of obedience to God’s law or disobedience. There’s no middle ground. If we’re born into a state that doesn't fully match God’s l

Chapter 13

2. It leads to contradictions.

If our sin nature leads to death (Rom. 6:23), separation from God, and a life full of other sins, how can it not itself be sin? If the tree is good, why does it bear bad fruit? If the stream is pure, why is the water dir

Chapter 14

3. It misunderstands the will.

Semi-Pelagianism claims we only become guilty when our will agrees with sinful desires. But this doesn’t hold up. Is our will completely unaffected by the sinful nature? If not, then the will itself is corrupted. And if

Chapter 15

4. It fails to deal with the real issue.

Everyone agrees that sin is universal. Even Semi-Pelagians admit that every human being eventually commits sin. They deny that we inherit guilt, but they cannot explain why all people—not some, but all—do in fact sin and

Chapter 16

2. The corruption of our nature, inherited from Adam, which

results in our personal sin and spiritual death. This understanding was once held widely, but over time, various theologians began to drift from it. Some proposed that Adam’s guilt is only imputed to us because we’re alr

Chapter 17

2. Others reverse the order—claiming we are corrupted first,

and then counted guilty later only if we choose sin ourselves. But this turns guilt into something optional. It would mean sin only becomes real when we personally agree with it. That’s not what Scripture teaches. Instea

Chapter 18

3. She was assumed into heaven without dying.

The doctrine of the immaculate conception, officially declared by Pope Pius IX in 1854, claims that Mary was preserved from original sin from the very first moment of her life, as a special act of God’s grace based on Ch

Chapter 19

1. Not That All Sins Are Always

Committed The Bible doesn’t say that every person commits every possible sin at all times. Rather, it teaches that the root of our nature is turned away from God. We're not neutral. We are either oriented toward God or a

Chapter 20

2. Not That We Are No Longer Human

Sin is not something physical or part of our essence. We are still human after the fall. We still have reason, conscience, and will. We can do things that are outwardly good and admirable. Augustine called the virtues of

Chapter 21

3. A Will That Cannot Want Good

Total depravity doesn’t mean we are forced to sin against our will. Rather, our wills are free, but they are free in the wrong direction. We now freely want what is evil and resist what is good. We sin willingly, not by

Chapter 22

4. God’s Law as the True Standard

What does “good” really mean? In everyday life, we call many things “good”: a generous neighbor, a loving parent, a kind stranger. But God’s law is the true and perfect standard. And that law demands more than outward ac

Chapter 23

1. Sin is not a physical force or independent power.

Some philosophies imagine sin as a cosmic force—like darkness fighting against light, or matter resisting spirit. But Scripture teaches that sin is not its own power or substance. It’s not a rival to God or an eternal pr

Chapter 24

2. Sin doesn’t change our essential nature.

Even after the fall, human beings remain creatures made in God’s image, with the same soul and body, intellect and will, emotions and desires. What has changed is not our substance but our direction. We still love—but no

Chapter 25

3. The image of God is deformed, not erased.

When Adam sinned, he did not lose a separate gift “added on” to his humanity. The image of God—knowledge, righteousness, and holiness—was woven into human nature from the beginning. Sin didn’t destroy the soul or the wil

Chapter 26

1. Sin is always a corruption of something good.

Sin has no life or power of its own. It only exists by twisting and distorting what God has made. If we think of sin as its own force or substance—as if it were a rival to God—we end up imagining a world where evil is et

Chapter 27

2. Only God's law defines what sin is.

What counts as sin isn’t determined by the church, the state, society, or even our conscience. Only God’s moral law—his holy standard —defines sin. This law isn’t man-made. It was written into our hearts at creation, pro

Chapter 28

3. The gospel shines a brighter light on sin.

Some might think the gospel makes sin seem smaller, because it offers grace and forgiveness. But in truth, the gospel makes sin look even worse, because it shows us the cost of redemption—nothing less than the death of G

Chapter 29

1. Sin belongs only to creatures with reason and will.

Only beings created with a mind and a will—angels and humans—can truly sin. Nature can suffer the effects of sin (like death and decay), but it cannot commit sin. Sin is moral, not mechanical. It is a matter -- 73 of 56

Chapter 30

2. Not all sinful desires are deliberate.

Christian thinkers wrestled with how to understand these inward desires, often called concupiscence—a longing or craving for something forbidden. Theologians eventually made distinctions between: Spontaneous desires that

Chapter 31

3. The Reformers called even sinful desires “sin.”

The Protestant Reformers taught that these inward corruptions are -- 74 of 562 -- truly sinful—even if they arise before we actively choose them. This is because our entire human nature has been affected by Adam’s fall

Chapter 32

4. Sin is still connected to the will—even when it’s not

deliberate. Even when sinful desires arise involuntarily, our will is still involved in some way. Over time, the will either approves of sin, delights in it, or resists it. Paul wrestles with this in Romans 7. He says, “

Chapter 33

5. All sin is, at some level, voluntary.

Though we may not consciously choose every sin, all sin still comes from within us. No one is forced from the outside to sin. Sin lives in the heart and shapes our thinking and desiring. It reigns in us until Christ brea

Chapter 34

1. Sin is a mystery we cannot fully explain.

We know sin is real—it distorts every part of our lives—but its origin remains beyond our understanding. It has no rightful place in God’s creation, and yet it’s everywhere. Sin came into the world without any just cause

Chapter 35

2. Not all sin is the same in expression or intensity.

Sin is always the same in its basic nature—it is lawlessness, a rejection of God’s will. But it doesn’t always appear in the same way. There are degrees of sin, and Scripture shows that clearly. For example, the sin of S

Chapter 36

2. To restrain further evil—a deterrent meant to protect the

people and promote righteousness. In ancient Israel, laws and punishments were designed to purge evil from the community (Deut. 13:5) and to teach the fear of the Lord (Deut. 17:13). The goal was not revenge, but justice

Chapter 37

2. The Image of God – Sin has also damaged the very structure

of our humanity. We are not what we were made to be. But this image isn’t totally destroyed. The Reformed understanding sees the image of God as deeply distorted, not erased. We still have minds, wills, bodies, and souls

Chapter 38

1. Sin and suffering are closely connected. Many forms of

suffering—addiction, broken families, poverty, oppression, war -- 110 of 562 -- —are the direct result of human sin. Even spiritual sins like pride, envy, greed, and hatred leave deep scars. Remove sin, and most suffer

Chapter 39

2. Not all suffering is a direct punishment for personal

sin. Earthquakes, floods, and diseases are not always tied to what a specific person has done. Jesus Himself rejected this assumption (Luke 13:4; John 9:1). Yet, even these tragedies have their ultimate root in humanity’

Chapter 40

3. Creation shares in humanity’s fall. When Adam sinned,

not only was his own nature corrupted, but all of creation was subjected to frustration. Thorns and thistles were already part of creation, but under the curse they began to dominate. Animals that once lived peacefully m

Chapter 41

4. God’s plan included redemption from the very

beginning. The fall was not a surprise to God. He allowed it, and even in His act of creation, He prepared the world for the possibility of sin and its consequences. Creation was designed not only for glory but for redem

Chapter 42

Part 2

-- 119 of 562 -- Christ the Redeemer The Covenant of Grace Sin, Grace, and Covenant: God's Mercy After the Fall A Universal Longing for Redemption Sin, suffering, and death are undeniable realities in the human experien

Chapter 43

2. Gnostics – They rejected the Old Testament altogether, saying

that the God of Israel was a harsh, lower deity who created the material world. They claimed that Jesus came from a different, higher god—a god of love and light. Therefore, the Old Testament and its laws were obsolete.

Chapter 44

3. It deepened the longing for a greater Redeemer and clearer

revelation of grace. Paul explains that the law was like a tutor, leading Israel to Christ (Gal. 3:23–25). Its harsh demands highlighted humanity’s weakness and stirred up the need for a Savior. The law, detached from gr

Chapter 45

1. The Covenant of Redemption (or Pact of Salvation):

This is the eternal agreement within the Trinity, in which the Father gives a people to the Son, and the Son agrees to redeem them by obedience and suffering. This covenant exists entirely within the Godhead.

Chapter 46

2. The Covenant of Grace (in time): This is the outworking of

the eternal plan in history. It is extended to sinners through Christ, and it calls for a response of faith and repentance—things Christ does not do for us but works in us by His Spirit. While these two covenants are dis

Chapter 47

1. The Uniqueness of Israel’s Hope

Yes, there are similarities. Many ancient peoples hoped for a coming king to rescue them from disaster. But those hopes were often shallow—focused on politics, magic, or national pride. In contrast, Israel’s messianic ex

Chapter 48

2. Prophecy Grounded in History,

Fulfilled in Christ Scripture tells us that God planted the seed of messianic hope as early as Genesis 3:15, promising that the offspring of the woman would crush the serpent. This hope lived on through Noah, Abraham, an

Chapter 49

3. The Prophets Pointed Beyond

Themselves Israel’s prophets often pushed against popular assumptions. When the people twisted God’s promises into nationalistic pride, the prophets reminded them that the “Day of the Lord” would bring not only blessing,

Chapter 50

4. David’s House and the Coming King

At the heart of Israel’s hope stood God’s covenant with David (2 Sam. 7:12–16). Though David’s royal line faltered, the prophets clung to the promise. A righteous Branch would grow from the fallen stump of Jesse (Isa. 11

Chapter 51

5. Prophet, Priest, and King

The coming Messiah would unite all three great offices: As Prophet, He would proclaim God’s truth and bring light to the nations (Deut. 18:15; Isa. 61:1–3). As Priest, He would offer Himself to atone for sin (Isa. 53). A

Chapter 52

6. A Longing Kept Alive in Darkness

Though official Judaism often reduced the Messiah to a political figure, the Scriptures continued to stir deeper hopes. The Old Testament contains 456 messianic prophecies, spread across the Law, Prophets, and Writings.

Chapter 53

2. Then, at Christ’s return, when He will judge the world and

make all things new. Christ’s Mission: From Humility to Glory Jesus never saw His mission as political or earthly. From the beginning, He knew His path was one of suffering and salvation. He called Himself the Son of Man

Chapter 54

4. He will return in glory. As the Son of Man, He will come

again with the clouds of heaven to judge the nations and complete His kingdom (Matt. 25:31; Rev. 1:7). The Son of Man from the Beginning Jesus didn’t grow into this identity over time. From the very beginning of His mini

Chapter 55

1. Ebionitism: Jesus as Only a Man

Some taught that Jesus was a remarkable man, perhaps divinely chosen and empowered by the Holy Spirit, but still just a man—a descendant of David, given a mission to be Israel’s king in an earthly sense. This view reduce

Chapter 56

2. Gnosticism: Jesus as a Spirit from

Heaven -- 176 of 562 -- Others went to the opposite extreme. Influenced by Greek thinking that viewed the physical world as evil, they claimed that Christ was a divine being who only seemed human. According to this vie

Chapter 57

1. The Eastern Emphasis: The Divine

Transforming the Human In the Eastern churches, the dominant vision of Christ centered on this idea: God became human so that humans might become partakers in God's nature. This belief, rooted in 2 Peter 1:4, focused hea

Chapter 58

2. The Western Emphasis: The One Savior

Who Suffered for Sin In the Western church, there was a sharper clarity between Christ’s two natures: He is fully divine and fully human, each nature remaining distinct even in their union. This theological clarity had d

Chapter 59

2. Self-emptying (exinanition) – when Christ, though still

possessing those divine powers, chose to conceal or withhold their use during his earthly ministry. This led to debate: Was Jesus only appearing to grow, suffer, and die —while secretly remaining fully powerful the whole

Chapter 60

3. View the incarnation not just as God’s response to sin, but as

part of God’s eternal plan for creation—a kind of natural development toward humanity’s perfection. In this view, Jesus becomes the ideal human, the "second Adam," the head of a new humanity. But the biblical emphasis on

Chapter 61

1. The Communication of Properties: Everything that

belongs to either nature (divine or human) is true of the one person of Christ. So we can rightly say, “God suffered and died” (because it was the divine Son who took on flesh and died), and also that “Jesus came from he

Chapter 62

3. The Gifts of the Spirit: From the very beginning of his human

life, Jesus was filled with the Holy Spirit and received every spiritual gift needed to fulfill his mission. How Others Went Wrong Lutheran theologians taught that Christ’s human nature actually received divine attribute

Chapter 63

Part 3:

The Work of Christ Christ's Humiliation Religion, Culture, and the Search for Redemption Across every culture and generation, people share a common awareness of sin, suffering, and the need for redemption. No amount of o

Chapter 64

1. They believed it contradicted Scripture.

According to the Socinians, Scripture teaches that God forgives sin freely by grace. If that’s true, they reasoned, then there’s no need for any payment or satisfaction. Verses that say Christ “suffered for us,” they arg

Chapter 65

2. They claimed it wasn’t necessary.

They saw no need to balance God’s justice with his mercy. In their view, justice and mercy are just expressions of God’s will, not parts of his nature. So, if God chooses to forgive without satisfaction, that’s his right

Chapter 66

3. They believed it was impossible.

They argued that sin is a personal moral debt, not a transferable one. Just as you can’t serve someone else’s prison sentence for a crime you didn’t commit, they said, Christ couldn’t suffer for the sins of others. Even

Chapter 67

4. They believed it was harmful.

Lastly, the Socinians insisted that the doctrine of substitution led to moral laziness. If Christ paid the full price for sin, they argued, why not sin freely? It makes Christ seem more loving than God and undermines tru

Chapter 68

3. A King, to conquer sin, protect his people, and rule over all

creation. This threefold work mirrors the way God created humanity in the beginning. Adam was made with a mind to know God (like a prophet), a heart to love and worship him (like a priest), and hands -- 301 of 562 -- t

Chapter 69

2. Passive obedience – Christ suffering the punishment we

deserve. -- 330 of 562 -- God’s law demanded two things from fallen humanity: That we obey it perfectly. That we pay for our failure to obey. Jesus fulfilled both. He not only took our punishment—He also earned the rig

Chapter 70

2. Peter makes no mention of Christ descending to hell to release

Old Testament believers or to preach to all who died without the gospel. The idea that Jesus went to hell to rescue souls or preach to the dead is simply not found in this text. In summary, the idea of Christ's descent i

Chapter 71

1. The phrase has shifted in meaning over time.

Though the words “descended into hell” may have been inspired by verses like Acts 2:27, Romans 10:7, and Ephesians 4:9, the meaning attached to it in later church tradition differs from the original intent of these texts

Chapter 72

2. The Roman Catholic and Eastern Orthodox view lacks

biblical support. -- 356 of 562 -- Their teaching—that Christ went into Hades to bring Old Testament believers from a “limbo” into heaven—has no solid foundation in Scripture, including texts like John 8:56, Hebrews 10

Chapter 73

3. The Lutheran understanding also misplaces the event.

Lutherans often teach that Christ descended to proclaim His victory to Satan and the demons. But the Creed places this event in the sequence of Christ’s humiliation, not His exaltation. As such, it should not be interpre

Chapter 74

4. Modern ideas of postmortem evangelism are mistaken.

Some argue that Jesus preached the gospel in hell to those who never heard it in life. This view also has no basis in Scripture or the Creed’s historical meaning. 5. 1 Peter 3:19 does not support these views. Even if one

Chapter 75

7. A faithful interpretation focuses on Christ’s suffering

in death. The most fitting way to understand this article—based on related -- 357 of 562 -- passages (Acts 2:27, Romans 10:7, Ephesians 4:9), the language itself, and its place in the Creed—is this: Christ truly died,

Chapter 76

4. He never used His divine power to serve Himself or escape

suffering. Instead, He triumphed through weakness, not strength. The cross was His weapon. Self-denial defined His life. Christ’s exaltation is the glorious counterpart to His humiliation. In His resurrection and ascensi

Chapter 77

8. It is the cornerstone of the Christian faith. Without the

resurrection, there is no gospel, no hope, no church (1 Cor. 15:12–20). In short, the resurrection of Jesus is not just one part of the Christian message—it is the very heart of it. Without it, there is no victory over s

Chapter 78

1. Legal Blessings

Forgiveness of sins (Mark 14:24; Heb. 9:22) Justification—being declared righteous before God (Rom. 3:24; 5:9) Adoption—becoming God’s beloved children (Gal. 3:26; 4:5–6) Eternal life and a heavenly inheritance (Rom. 8:1

Chapter 79

2. Spiritual Union with Christ

We have been crucified, buried, raised, and seated with Christ in heavenly places (Rom. 6–8; Col. 3:1–4). -- 396 of 562 -- Our old life is gone; our new life is hidden with Christ in God.

Chapter 80

3. Renewal of Life

We are born again (John 1:12–13), made alive by grace (Eph. 2:5), and Sanctified—washed, cleansed, and made holy (1 Cor. 6:11; 1 John 1:9). Every part of us—body, soul, and spirit—is being made new (2 Cor. 5:17; 1 Thess.

Chapter 81

5. Covenant Fulfillment

Christ has fulfilled the promises of the Old Covenant and established a new covenant sealed by His blood (Heb. 9:15; 12:24). He has freed us from the curse of the law, broken down dividing walls, and united Jew and Genti

Chapter 82

6. Victory over Evil

Christ has triumphed over the world, death, hell, and Satan. -- 397 of 562 -- He holds the keys of death and Hades (Rev. 1:18) and will one day crush every enemy under His feet (1 Cor. 15:55–56; Col. 2:15). In short, t

Chapter 83

3. Limiting the atonement, Campbell said, is a denial of God's

universal love and grace. But in the end, Campbell’s view still weakened Christ’s atoning work. If Christ merely put everyone into a “pardonable” state without actually saving anyone, then His death didn’t secure salvati

Chapter 84

2. Christ’s sacrifice is powerful enough to save everyone.

Its worth is infinite. If God had willed, it could have secured -- 413 of 562 -- salvation for all. So, even those who affirm “unlimited atonement” are practically committed to the reality that grace is applied only to

Chapter 85

6. It demands a second chance after death. If Christ died for

all, then everyone must have a chance to accept Him—either in this life or the next. Otherwise, how could they be justly condemned? This logic leads to dangerous speculation, even the hope that those like the Antichrist

Chapter 86

7. It makes unbelief the only unforgivable sin. If all other

sins are paid for, then only failing to believe is left to condemn someone. This contradicts Scripture, which teaches that those outside of Christ remain under the judgment of their many sins —not just unbelief. The Wide

Chapter 87

1. Christ Gives Differently to Each of His Own

Christ did not purchase the same thing in the same way for every believer. People are different even before they come to faith—by age, gender, social standing, personality, and gifts. They also differ in how deeply sin h

Chapter 88

2. Christ's Work Has Value Beyond the Church

Though the church is not of the world, it still lives in the world and is deeply connected to it. Believers come from all nations and backgrounds, and the visible church includes not only true believers but also false pr

Chapter 89

3. Christ’s Redemption Touches Creation Itself

Christ’s saving work doesn’t only affect people—it reaches the entire created order. When he bore the curse of sin, he also broke the power of sin’s consequences, including the decay and bondage that creation has suffere

Chapter 90

4. Even Angels Benefit from Christ’s Work

Though angels are not sinners in need of salvation, they still gain something from the work of Christ. Some theologians have speculated that Christ secured for them perseverance and glory, though Scripture doesn’t say th

Chapter 91

Part 4:

Salvation in Christ The Order of Salvation (Ordo Salutis) The Universal Search for Salvation Because Christ continues His work as Prophet, Priest, and King in heaven, we must understand that salvation is entirely God’s w

Chapter 92

3. Rewarding grace – forgiveness and future blessing, given to

those who believe and do good works. -- 452 of 562 -- For Pelagius, grace was not a powerful, saving gift. It didn’t change the heart or overcome sin. It was just a kind of help—available only to those who proved thems

Chapter 93

7. Resolving to live a new life.

In this system, faith is just one of these steps—not the heart of salvation. It is merely the beginning, and only becomes “justifying” when combined with love, which comes through the grace infused at justification. In o

Chapter 94

1. Faith became clearly tied to justification. Justification, for

Calvin, was entirely a legal declaration: God acquits sinners solely through faith in Christ. Unlike Lutheran theology, which sometimes blurred the lines, Calvin gave clear biblical grounding for justification by faith a

Chapter 95

2. Repentance gained a truly ethical character. For

Lutherans, the first part of repentance—contrition—was mostly about fear and guilt. But for Calvin, repentance involved a heartfelt hatred for sin and a joyful desire to obey God. It meant mortifying sin and vivifying th

Chapter 96

1. Mysticism: Seeking God Beyond the Ordinary

Mysticism shows up in many religions and often arises as a reaction against formal, external religion. Whether in Hinduism, Islam, or certain Christian circles, mystics seek a deeper, more intimate communion with God—oft

Chapter 97

2. Rationalism: Trusting Reason Over Revelation

In stark contrast to mysticism, rationalism views salvation mainly in moral and intellectual terms. Christ is seen not as a Redeemer but merely as a moral teacher. The gospel, then, is just a message meant to influence p

Chapter 98

3. Antinomianism and Neonomianism: Two Distortions

-- 476 of 562 -- Both antinomianism and neonomianism reflect distortions of the gospel. Antinomianism (literally, “against the law”) claims that because Christ has done everything, there’s nothing left for the believer

Chapter 99

3. Motives and love grow stronger than mere beliefs. True

religion moves people to live for others. Selfishness gives way to service, and life becomes increasingly centered on God, others, and the good of the world. The Long View of Human Spirituality Looking at this process, s

Chapter 100

2. Habitual (or sanctifying) grace – A lasting state in which a

person is made holy and acceptable to God. In their view, people—though still capable of doing good in a natural sense—cannot do anything truly pleasing to God or worthy of eternal life unless they first receive this sup

Chapter 101

2. The nature and place of conversion (resipiscentia) in the order

of salvation had to be reconsidered. Regeneration Before Faith Calvin taught that faith is the first fruit of grace, while regeneration refers broadly to being made new in God’s image. Other theologians used terms like c

Chapter 102

1. The Spirit’s Order in Salvation

All of the blessings Christ gives us are not randomly scattered—they are connected like links in a chain. The Holy Spirit applies them in a meaningful and purposeful sequence. Scripture makes this clear: “Everyone who be

Chapter 103

2. Three Categories of Christ’s Saving

Work Sin affects us in three ways: it makes us guilty before God, corrupt in nature, and subject to misery and death. But Christ redeems us from all three. So the blessings of salvation can be grouped like this:

Chapter 104

3. Preserving Us for Glory

This includes our perseverance through trials and our future glorification. It looks ahead to the day when we will be free from all suffering and death, and enter eternal joy. These blessings come from the Spirit’s varie

Chapter 105

4. Glorification – the final stage, which begins now and is

completed in eternity. Though glorification is often discussed under the topic of last things, it actually begins in this life through the renewing work of the Spirit and will be fully realized when Christ returns. Paul