Process Pattern Sequence and Glorification

PPSG Pattern Process Sequence to Glorification 9 30 26

Grace, the Call, the Promise, and the Word

PACKET 2 OF 14

The provision is not created by the person who needs it.

The image-bearer cannot undo the breach or reopen the guarded way. Yet the One who gave life has not abandoned His purpose. God supplies the blessing, speaks the promise, and makes His answer known in Jesus Christ.

[D] Grace → [E] Call / Invitation → [F] Promise → [G] Word / Gospel / Witness

The reading movement

Design and breach → Grace and response → judicial acceptance → the Spirit and changed condition → family and restored relationship → lived faith and vocation → completion under the King → the image-bearing purpose completed.

Principal readings: Genesis 12:1–3; Genesis 15:1–6; Romans 4:1–12; Ephesians 2:1–10; Romans 10:8–17.

Scripture quotations: King James Version.

Contents and reading guide#

The four fields in this packet

In the larger movement, this is GOD provides and makes known, preparing for MAN responds. A bracket identifies a word family; the passage still determines who acts and when. The complete list and bookmark are in the opening reader’s guide.¹

1. Grace begins with the Giver#

Packet 1 ended with the breached command and the guarded way. God’s answer carries His purpose forward: a people brought into life In Christ and fitted to live under His rule.²

[D] Grace is God’s favor and provision before [1] Belief / Trust and [23] Faith. That same grace is received and lived under; its early place in the guide does not confine it to the beginning.

Numbers 6:22–27 — KJV

22 And the LORD spake unto Moses, saying,

23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,

24 The LORD bless thee, and keep thee:

25 The LORD make his face shine upon thee, and [D] be gracious unto thee:

26 The LORD lift up his countenance upon thee, and give thee peace.

27 And they shall put my name upon the children of Israel; and I will bless them.

The LORD gives the word; the priests speak it; the LORD blesses. “I will bless them” identifies the source. Blessing, keeping, graciousness, peace, and the Name remain distinct within the one priestly blessing.³

John 1:14–17 — KJV

14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of [D] grace and truth.

15 John [G] bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

16 And of his fulness have all we [J] received, and [D] grace for [D] grace.

17 For the [A] law was given by Moses, but [D] grace and truth came by Jesus Christ.

The Word here is the incarnate Son. John bears witness to Him; the recipients draw from His fullness. God’s provision, its proclamation, and its reception remain distinguishable.

For further reading: Grace to Glorification, Part One, §1 and §6, develops the priestly blessing and the living High Priest; Part Ten, §§5–7, develops Noah’s grace, response, and shelter. Read also Hebrews 4:14–16 and 7:24–25 for approach and continuing intercession. See sources 3–4.

2. Grace gives life for a new walk#

The earlier living-line exhibit used the opening of Ephesians 2 to distinguish the former walk from God’s making alive. Return now to the complete paragraph through verse 10. The new focus is grace, the life given in Christ, and the work for which that life is fitted.

Ephesians 2:1–10 — KJV

1 And you hath he quickened, who were dead in trespasses and sins;

2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

4 But God, who is rich in mercy, for his great [30] love wherewith he [30] loved us,

5 Even when we were dead in sins, hath [10] quickened us together with Christ, (by [D] grace ye are [18] saved;)

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

7 That in the ages to come he might shew the exceeding riches of his [D] grace in his kindness toward us through Christ Jesus.

8 For by [D] grace are ye [18] saved through [23] faith; and that not of yourselves: it is the gift of God:

9 Not of works, lest any man should boast.

10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

The turning point is “But God.” His workmanship has a purpose: “unto good works.”

Faithful works are the lived use of what God has given. They do not bring [D] Grace into existence or purchase the life received in Christ. They show [23] Faith at work: [24] Faithfulness expressed through obedience, self-control, and [30] Serve / Love toward God and others. The believer ministers the received gifts rather than becoming their independent source. God takes that stewardship seriously and connects service to Christ with the reward of the [14] Inheritance. The distinction is not between grace and an irrelevant life afterward, but between receiving God’s provision and faithfully living the vocation it makes possible.

Faithful works are a measure of faith lived in obedience and love, not a numerical score. James describes faith shown through works and working with them (James 2:18,22). The following reading connects received gifts with service and inheritance.

2.1 The grace that teaches and sustains#

The same [D] Grace continues into the life it has reached. Titus does not stop at the appearance of saving provision. It describes a present way of living and a hope directed toward Jesus Christ.

Titus 2:11–14 — KJV

11 For the [D] grace of God that bringeth salvation hath appeared to all men,

12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

14 Who gave himself for us, that he might [35] redeem us from all iniquity, and [8] purify unto himself a peculiar people, zealous of good works.

The present walk and the hoped-for appearing belong together. Christ forms a people zealous of good works in this present world; the faithful life is not postponed until a distant future.

1 Peter 4:10 — KJV

10 As every man hath [J] received the [29] gift, even so [30] minister the same one to another, as good stewards of the manifold [D] grace of God.

The gift is received, then ministered to another. [29] Gifts of the Spirit are entrusted for service, while [28] Fruit of the Spirit describes the character expressed in that life. Peter’s next verse directs the ministry toward God’s glory through Jesus Christ (1 Peter 4:11).⁵

Colossians 3:24 — KJV

24 Knowing that of the Lord ye shall receive the reward of the [14] inheritance: for ye [30] serve the Lord Christ.

Read this with Colossians 3:22–25: sincere, wholehearted service stands beside reward and accountability. God sees how His servants use what is entrusted to them. The fuller treatment belongs with [24] Faithfulness, [28] Fruit, [29] Gifts, and [30] Serve / Love in Packets 9–11.

3. The invitation addresses a real hearer#

The provision is God’s. The invitation then addresses someone who must answer. Jesus’ supper parable makes those two matters visible: the meal is prepared, the servant is sent, and the invited people respond.

Luke 14:16–24 — KJV

16 Then said he unto him, A certain man made a great supper, and [E] bade many:

17 And sent his servant at supper time to say to them that were [E] bidden, Come; for all things are now ready.

18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

20 And another said, I have married a wife, and therefore I cannot come.

21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

22 And the servant said, Lord, it is done as thou hast [A] commanded, and yet there is room.

23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

24 For I say unto you, That none of those men which were [E] bidden shall taste of my supper.

The servant does not ask the guests to create the supper. He announces that it is ready. Yet the invited people make excuses. Later the command to fill the house is carried outward. The account retains both the force of the summons and the consequence of refusal; neither can be removed from the story.

Calling, bearing the Name, and Chosen / Elect receive their fuller comparison in the called-and-elect appendix. Their different settings should be read together rather than reduced to one universal meaning of “called.”

4. The promise gives the response its object#

The hearer is not asked to believe merely that something good might happen. [F] Promise supplies an object for trust: what God says He will do. Abraham’s history shows the promise, the human difficulty, the answering word, and the believing response.

Genesis 12:1–3 — KJV

1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:

2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

God’s repeated “I will” gives the direction. A great nation and blessing to all the families of the earth appear together. The reach of the promise is already wider than Abram’s private future.

Genesis 15:1–6 — KJV

1 After these things the [G] word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

4 And, behold, the [G] word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

6 And he [1] believed in the LORD; and he counted it to him for [4] righteousness.

The obstacle is concrete: Abram has no seed. God’s answer is also concrete: the named household heir is not the promised heir, and the seed will come from Abram himself. Then the record names [1] Belief / Trust and counted [4] Righteousness. The promise is spoken before its fulfilment is possessed.

4.1 Grace is not a wage — Romans 4#

Paul returns to Abraham and states why the source of the blessing matters. Read the complete comparison: work and debt, belief and grace, forgiveness and counted standing, then the timing of the covenant sign.

Romans 4:1–12 — KJV

1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

2 For if Abraham were [2] justified by works, he hath whereof to glory; but not before God.

3 For what saith the scripture? Abraham [1] believed God, and it was counted unto him for [4] righteousness.

4 Now to him that worketh is the reward not reckoned of [D] grace, but of debt.

5 But to him that worketh not, but [1] believeth on him that [2] justifieth the ungodly, his [23] faith is counted for [4] righteousness.

6 Even as David also describeth the blessedness of the man, unto whom God imputeth [4] righteousness without works,

7 Saying, Blessed are they whose iniquities are [3] forgiven, and whose sins are covered.

8 Blessed is the man to whom the Lord will not impute sin.

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that [23] faith was reckoned to Abraham for [4] righteousness.

10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

11 And he [J] received the sign of circumcision, a seal of the [4] righteousness of the [23] faith which he had yet being uncircumcised: that he might be the father of all them that [1] believe, though they be not circumcised; that [4] righteousness might be imputed unto them also:

12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that [23] faith of our father Abraham, which he had being yet uncircumcised.

The decisive contrast is in verses 4–5: a wage is reckoned as debt; God justifies the one who believes Him. Verses 10–11 also give an express before-and-after: the reckoning preceded circumcision. The sign did not earn the earlier standing.

4.2 The promise reaches the nations in Christ#

Romans 4 has not made Abraham’s history less important. It has made its relation to later believers clearer. The chapter distinguishes the fleshly connection, the sign, and the faith by which righteousness was reckoned. It calls Abraham the father of those who believe, including the uncircumcised.

The initial judicial explanation is developed in Packet 4: [2] Justification → [3] Forgiveness / Remission of Sins → [4] Righteousness. The relationship is concurrent, but sequenced—the judicial act, what happens to sins, and the standing counted. Here the emphasis is the source: grace is not wages, and the promised blessing is not purchased by a prior religious résumé.

Galatians 3:6–9 — KJV

6 Even as Abraham [1] believed God, and it was accounted to him for [4] righteousness.

7 Know ye therefore that they which are of [23] faith, the same are the children of Abraham.

8 And the scripture, foreseeing that God would [2] justify the heathen through [23] faith, preached before the [G] gospel unto Abraham, saying, In thee shall all nations be blessed.

9 So then they which be of [23] faith are blessed with [24] faithful Abraham.

Galatians 3:16 — KJV

16 Now to Abraham and his seed were the [F] promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

Paul himself connects the gospel with the promise that the nations will be blessed, and he identifies the promised Seed as Christ. The outward reach is not a second plan invented after the first failed. The promise to Abraham already carries that reach, and its fulfilment is gathered in the One Paul names.

This prepares the foundation for In Christ. The people do not create a rival source of blessing. They receive what God supplies through the promised Son. The detailed family and inheritance relationships will retain their own explanations rather than being dissolved into the one word promise.

5. The Word carries the promised answer#

A provision that remains unknown does not yet supply the hearer with testimony to consider. God’s promise is spoken; the gospel announces its fulfilment in Christ. [G] Word / Gospel / Witness keeps that communicated testimony in view without making the message, its messenger, and the Lord it announces identical.

1 Corinthians 15:1–4 — KJV

1 Moreover, brethren, I declare unto you the [G] gospel which I preached unto you, which also ye have [J] received, and wherein ye stand;

2 By which also ye are [18] saved, if ye keep in memory what I preached unto you, unless ye have [1] believed in vain.

3 For I delivered unto you first of all that which I also [J] received, how that Christ died for our sins according to the scriptures;

4 And that he was buried, and that he rose again the third day according to the scriptures:

The content is not an undefined appeal for optimism. Christ died for our sins, was buried, and rose again the third day, according to the Scriptures. The hearer is directed to what God has accomplished in Jesus. Paul says he delivered what he had received; the messenger is not the author of the saving work.

The passage also distinguishes the gospel proclaimed, the gospel received, the standing in it, and the warning about belief in vain. Those clauses remain even though this packet is teaching the message rather than the full lived course. The life resting on this testimony is to be lived in faithful service under Christ.

The next passage will ask how the testimony reaches a person at all. Its words move between proclamation, hearing, believing, confession, and calling upon the Lord. Read them as a connected argument, not as interchangeable religious terms.

The opening reader’s guide established the larger purpose: the work is In Christ, and the life received is to be lived under Him. This proclamation is how the hearer is brought face to face with that promised provision (1 Corinthians 15:1–4; Ephesians 2:8–10).¹

5.1 From the message to the hearer — Romans 10#

Read the full passage now for the word that reaches the hearer. Packet 3 will return to it for the distinct responses and the way Paul reasons through their relationships.

Romans 10:8–17 — KJV

8 But what saith it? The [G] word is nigh thee, even in thy mouth, and in thy heart: that is, the [G] word of [23] faith, which we preach;

9 That if thou shalt [L] confess with thy mouth the Lord Jesus, and shalt [1] believe in thine heart that God hath raised him from the dead, thou shalt be [18] saved.

10 For with the heart man [1] believeth unto [4] righteousness; and with the mouth [L] confession is made unto [36] salvation.

11 For the scripture saith, Whosoever [1] believeth on him shall [20] not be ashamed.

12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

13 For whosoever shall call upon the name of the Lord shall be [18] saved.

14 How then shall they call on him in whom they have not [1] believed? and how shall they [1] believe in him of whom they have not [H] heard? and how shall they [H] hear without a preacher?

15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the [G] gospel of peace, and [G] bring glad tidings of good things!

16 But they have not all obeyed the [G] gospel. For Esaias saith, Lord, who hath [1] believed our [H] report?

17 So then [23] faith cometh by [H] hearing, and [H] hearing by the [G] word of God.

Verses 14–15 reason backward from calling upon the Lord to believing, hearing, preaching, and sending. Verse 17 gives the hearing-and-word connection. In verses 12–14, the person calls upon the Lord; that is not the same action as God’s invitation to the person. The speaker and direction matter.

6. God provides; the hearer must answer#

The question left by the guarded way now has an answer in view. God’s purpose has not been abandoned. He supplies grace, addresses people with His call, pledges His provision, and brings the testimony of the promised Son to the hearer. The image-bearer is not left to invent a way back or to persuade God that no breach occurred.

These four fields are related but not substitutes for one another. A promise may be carried in the call and spoken word; that does not require the Bible to delay every promise until after every invitation. The guide separates functions so their interaction can be seen. Each passage retains its own sequence.

The next question concerns the hearer: has the testimony merely been encountered, or has it been considered, received, and answered? The study will distinguish [H] Hearing, [I] Persuasion, [J] Receive, [K] Turning / Repentance, [L] Confession / Alignment, and [1] Belief / Trust without moving the judicial work ahead of belief.

The intended end is still the image-bearing purpose completed. Ephesians 2:7–10 joins God’s future display of grace to the present life and walk of His workmanship. The provision reaches toward God’s glory, through a people who receive life in Christ and live it under Him.

Next reading: Packet 3 — Hearing and the Response to God.

Sources and reading references#

Scripture is the primary witness. These references identify the supporting studies and the portions used. The longer priestly and Noah readings remain available there without being retaught in this packet.

1. Opening — Complete PPSG Guide, Bookmark, and Introduction. Bible SuperChat, “PPSG Pattern Process Sequence to Glorification 9 30 26.” Reader bookmark p.7; God–man action/response chart p.8; intention and obstacle pp.9–13; In Christ foundation p.10; recurring-marker explanation p.15. The complete guide remains the reading companion for Packets 1–14.

2. Packet 1 — The Image-Bearer, the Command, and the Breach. Same study, §§4–6, pp.7–12. The present packet continues the need established there and does not repeat its complete Genesis 3 or Romans 5 argument.

3. Grace to Glorification — Part One: The Priestly Word of Grace. §1, p.1, develops Numbers 6; §6, pp.4–5, develops the continuing High Priest and Hebrews 7:24–25. For approach to the throne of grace, read Hebrews 4:14–16. Printed source line numbers are unavailable; use the stated page and section.

4. Grace to Glorification — Part Ten: Finale: Vichunneka and Noah Found Grace. §§5–7, pp.4–7: Genesis 6:5–9; 7:1,7,16; Noah’s response and life sheltered by God. The fuller pictographic discussion remains in that study, not part of this packet’s proof. Printed source line numbers are unavailable.

5. Grace to Glorification — Part Five: Daily Bread, Living Water, Vocation, and Glorification. §4, “Blessed to Become a Blessing,” p.5, and §5, “Living Water Is Not a Private Reservoir,” p.6: grace received as stewardship and carried toward others. The source’s 1 Peter 4:10 is retained here. Printed source line numbers are unavailable.

Passage locations#

Reading the repeated terms#

[2] Justification retains its initial, continuing-life, and final-judgment profiles; see Justify / Justified / Justification — Forms and Time Profiles. [10] quickened is marked at the expressed verb in Ephesians 2:5; the KJV’s supplied wording in 2:1 is retained, not counted as a second Greek occurrence.

The called-and-elect appendix preserves the fuller calling, naming, response, and election comparison. The Atonement appendix remains alongside the process; its reference follows [22] Discipline / Testing / Refined and precedes [23] Faith in the reader’s guide.