Adopted as sons and daughters of God: Troy Hunnicutt
Ephesians 1:4
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
5 Having predestinated us unto the adoption of children by Jesus Christ to himself,
according to the good pleasure of his will,
[1] predestinated
We Are Sealed:
salvation: in whom also after that ye believed, ye were sealed with that
holy Spirit of promise,
sealed{5625;4972:5661} the servants of our God in their foreheads. 4 And I heard the
number of them which were sealed: [and there were] sealed an hundred [and] forty
[and] four thousand of all the tribes of the children of Israel.
New American Standard Bible
Verse 14 who is given as a pledge of our inheritance, with a view to the redemption of
King James Bible
Verse 14 Which is the earnest of our inheritance until the redemption of the purchased
Ephesians 4:30
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
https://bible.knowing-jesus.com/topics?search_topic_key=Adoption,
Predestination is that effective exercise of the will of God by which things before determined by Him are brought to pass. See Election,
See Scofield Note: "1 Peter 1:2"
Foreknowledge, See Scofield Note: "1 Peter 1:20"
[2] adoption
Adoption (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer's relation to God as a child results from the new birth John 1:12,13 whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son. Galatians 4:1-5.
The indwelling Spirit gives the realization of this in the believer's present experience
Galatians 4:6 but the full manifestation of the believer's son-ship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body" Romans 8:23 1 Thessalonians 4:14-17; Ephesians 1:14; 1 John 3:2.
Galatians 4:6 but the full manifestation of the believer's son-ship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body" Romans 8:23 1 Thessalonians 4:14-17; Ephesians 1:14; 1 John 3:2.
[3] Grace (in salvation). Ephesians 1:6,7 2:5,7,8; Romans 3:24. See Scofield Note: "John 1:17".
We Are Sealed:
[4] Sealed
The Holy Spirit is Himself the seal.
In the symbolism of Scripture a seal signifies:
(1) A finished transaction Jeremiah 32:9,10; John 17:4, 19:30.
(2) Ownership Jeremiah 32:11,12; 2 Timothy 2:19
(3) Security Ester 8:8; Daniel 6:17; Ephesians 4:30
Ephesians 1:13
In whom ye also [trusted], after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that
holy Spirit of promise,
Ephesians 4:30
And grieve not the holy Spirit of God,whereby ye are sealed unto the day of redemption.
Revelation 7:3
Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed{5625;4972:5661} the servants of our God in their foreheads. 4 And I heard the
number of them which were sealed: [and there were] sealed an hundred [and] forty
[and] four thousand of all the tribes of the children of Israel.
Verse 14 He is the down payment of our inheritance, for the redemption of the
Ephesians 1:6-14
of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Verse 14 He is the down payment of our inheritance, for the redemption of the
New American Standard Bible
Verse 14 who is given as a pledge of our inheritance, with a view to the redemption of
King James Bible
Verse 14 Which is the earnest of our inheritance until the redemption of the purchased
Ephesians 4:30
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
https://bible.knowing-jesus.com/topics?search_topic_key=Adoption,
- Adoption
- Adoption Produces
- Adoption Through Christ
- Adoption, Assurance Of
- Adoption, Benefits Of
- Adoption, descriptions of
- Adoption, nature of
- Adoption, Results Of
- Spiritual Adoption
Ephesians 2:1
9 Not of works, lest any man should boast.
2 Corinthians 3:6-9 The Study Bible
6 And He has qualified us as ministers of a new covenant, not of the letter but of the
Spirit; for the letter kills, but the Spirit gives life.
glory that the Israelites could not gaze at the face of Moses because of its fleeting glory,
8 will not the ministry of the Spirit be even more glorious?
(For if the ministry of condemnation was glorious, how much more glorious is the ministry
of righteousness!)
10 Indeed, what was once glorious has no glory now in comparison to the glory that
surpasses it.
11 For if what was fading away came with glory, how much greater is the glory of that
which endures!
2 Corinthians 3:6-9 The Study Bible
6 And He has qualified us as ministers of a new covenant, not of the letter but of the
Spirit; for the letter kills, but the Spirit gives life.
See Scofield Note: "Romans 7:6".
7 Now if the ministry of death, which was engraved in letters on stone, came with suchglory that the Israelites could not gaze at the face of Moses because of its fleeting glory,
8 will not the ministry of the Spirit be even more glorious?
(For if the ministry of condemnation was glorious, how much more glorious is the ministry
of righteousness!)
10 Indeed, what was once glorious has no glory now in comparison to the glory that
surpasses it.
11 For if what was fading away came with glory, how much greater is the glory of that
which endures!
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
Margin marriedjoined. Ephesians 5:31, same Greek word. Bride (of Christ). 2 Corinthians 11:1-3; John 3:29; Revelation 19:6-8.
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
[1] newnessCf. Romans 2:29; 2 Corinthians 3:6. "The letter" is a Paulinism for the law, as "spirit" in these passages is his word for the relationships and powers of new life in Christ Jesus.
In 2 Corinthians 3. a series is presented of contrast of law with "spirit," of the old covenant and the new.
The contrast is not between two methods of interpretation, literal, and spiritual, but between two methods of divine dealing: one through the law, the other through the Holy Spirit.
In 2 Corinthians 3. a series is presented of contrast of law with "spirit," of the old covenant and the new.
The contrast is not between two methods of interpretation, literal, and spiritual, but between two methods of divine dealing: one through the law, the other through the Holy Spirit.
What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
Margin sinSin. See Scofield Note: "Romans 3:23".
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
Margin sin
That as sin hath reigned unto death, even so might grace reign through righteousness
unto eternal life by Jesus Christ our Lord.
Sin.
Romans 5:21That as sin hath reigned unto death, even so might grace reign through righteousness
unto eternal life by Jesus Christ our Lord.
[1] sin
confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
"Sin" in Romans 6., 7. is the nature in distinction from "sins," which are manifestations
of that nature.
See: 1 John 1:8 with 1 John 1:10 where this distinction also appears.
1 John 1:8-10
If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If weconfess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
Margin grace
Grace (in salvation). Romans 5:2,15-21; 11:5,6; 3:24 See Scofield Note: "John 1:17".
For I was alive without the law once: but when the commandment came, sin revived, and I died.
[2] when the commandmentThe passage (vs 7-25) is autobiographical. Paul's religious experience was in three strongly marked phases:
(1) He was a godly Jew under the law. That the passage does not refer to that period is clear from his own explicit statements elsewhere. At that time he held himself to be "blameless" as concerning the law Philippians 3:6. He had "lived in all good conscience" Acts 23:1.
(2) With his conversion came new light upon the law itself. He now perceived it to be "spiritual" (Romans 7:14). He now saw that, So far from having kept it, he was condemned by it. He had supposed himself to be "alive," but now the commandment really "came" (Romans 7:9) and he "died."
Just when the apostle passed through the experience of Romans 7:7-25 we are not told. Perhaps during the days of physical blindness at Damascus Acts 9:9, perhaps in Arabia, Galatians 1:17.
It is the experience of a renewed man, under the law, and still ignorant of the delivering power of the Holy Spirit Romans 8:2.
(3) With the great revelations afterward embodied in Galatians and Romans, the apostle's experience entered its third phase.
He now knew himself to be "dead to the law by the body of Christ," and, in the power of the indwelling Spirit, "free from the law of sin and death" Romans 8:2 while "the righteousness of the law" was wrought in him (not by him) while he walked after the Spirit Romans 8:4, Romans 7. is the record of past conflicts and defeats experienced as a renewed man under law.
Margin sin
Sin. See Scofield Note: "Romans 5:21".
(1) He was a godly Jew under the law. That the passage does not refer to that period is clear from his own explicit statements elsewhere. At that time he held himself to be "blameless" as concerning the law Philippians 3:6. He had "lived in all good conscience" Acts 23:1.
(2) With his conversion came new light upon the law itself. He now perceived it to be "spiritual" (Romans 7:14). He now saw that, So far from having kept it, he was condemned by it. He had supposed himself to be "alive," but now the commandment really "came" (Romans 7:9) and he "died."
Just when the apostle passed through the experience of Romans 7:7-25 we are not told. Perhaps during the days of physical blindness at Damascus Acts 9:9, perhaps in Arabia, Galatians 1:17.
It is the experience of a renewed man, under the law, and still ignorant of the delivering power of the Holy Spirit Romans 8:2.
(3) With the great revelations afterward embodied in Galatians and Romans, the apostle's experience entered its third phase.
He now knew himself to be "dead to the law by the body of Christ," and, in the power of the indwelling Spirit, "free from the law of sin and death" Romans 8:2 while "the righteousness of the law" was wrought in him (not by him) while he walked after the Spirit Romans 8:4, Romans 7. is the record of past conflicts and defeats experienced as a renewed man under law.
Margin sin
Sin. See Scofield Note: "Romans 5:21".
Romans 5:21
[1] sin
confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
"Sin" in Romans 6., 7. is the nature in distinction from "sins," which are manifestations
of that nature.
See: 1 John 1:8 with 1 John 1:10 where this distinction also appears.
1 John 1:8-10
If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If weconfess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
And the commandment, which was ordained to life, I found to be unto death.
For sin, taking occasion by the commandment, deceived me, and by it slew me.
Margin sinSin. See Scofield Note: "Romans 5:21".
Romans 5:21
[1] sin
confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
"Sin" in Romans 6., 7. is the nature in distinction from "sins," which are manifestations
of that nature.
See: 1 John 1:8 with 1 John 1:10 where this distinction also appears.
1 John 1:8-10
If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If weconfess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
Wherefore the law is holy, and the commandment holy, and just, and good.
Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Margin sin/sinfulSin. See Scofield Note: "Romans 5:21".
Romans 5:21
[1] sin
confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
"Sin" in Romans 6., 7. is the nature in distinction from "sins," which are manifestations
of that nature.
See: 1 John 1:8 with 1 John 1:10 where this distinction also appears.
1 John 1:8-10
If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If weconfess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from
all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and
his word is not in us.
For we know that the law is spiritual: but I am carnal, sold under sin.
[1] carnalCf. 1 Corinthians 3:1,4.
"Carnal" = "fleshly" is Paul's word for the Adamic nature, and for the believer who "walks,"
i.e. lives, under the power of it.
"Natural" is his characteristic word for the unrenewed man 1 Corinthians 2:14 as
"spiritual" designates the renewed man who walks in the Spirit 1 Corinthians 3:1;
Galatians 6:1.
Margin sin
Sin. See Scofield Note: "Romans 5:21".
"Carnal" = "fleshly" is Paul's word for the Adamic nature, and for the believer who "walks,"
i.e. lives, under the power of it.
"Natural" is his characteristic word for the unrenewed man 1 Corinthians 2:14 as
"spiritual" designates the renewed man who walks in the Spirit 1 Corinthians 3:1;
Galatians 6:1.
Margin sin
Sin. See Scofield Note: "Romans 5:21".
For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
[2] I do I allow notThe apostle personifies the strife of the two natures in the believer, the old or Adamic
nature, and the divine nature received through the new birth 1 Peter 1:23; 2 Peter 1:4;
Galatians 2:20; Colossians 1:27.
The "I" which is Saul of Tarsus, and the "I" which is Paul the apostle are at strife, and
"Paul" is in defeat.
In Chapter 8, this strife is effectually taken up on the believer's behalf by the Holy
Spirit; Romans 8:2; Galatians 5:16,17 and Paul is victorious.
Contrast, Ephesians 6:12 where the conflict is not fleshly, but spiritual.
nature, and the divine nature received through the new birth 1 Peter 1:23; 2 Peter 1:4;
Galatians 2:20; Colossians 1:27.
The "I" which is Saul of Tarsus, and the "I" which is Paul the apostle are at strife, and
"Paul" is in defeat.
In Chapter 8, this strife is effectually taken up on the believer's behalf by the Holy
Spirit; Romans 8:2; Galatians 5:16,17 and Paul is victorious.
Contrast, Ephesians 6:12 where the conflict is not fleshly, but spiritual.
If then I do that which I would not, I consent unto the law that it is good.
Now then it is no more I that do it, but sin that dwelleth in me.
Margin sinSin. See Scofield Note: "Romans 5:21".
For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
For the good that I would I do not: but the evil which I would not, that I do.
Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Margin sinSin. See Scofield Note: "Romans 5:21".
Romans 5:21
[1] sin
9 If we confess our sins, he is faithful and just to forgive us [our] sins, and to
cleanse us from all unrighteousness.
10 If we say that we have not sinned, we make him a liar, and his word is not in us.
"Sin" in Romans 6., 7. is the nature in distinction from "sins," which are manifestations
of that nature.
See: 1 John 1:8 with 1 John 1:10 where this distinction also appears.
1 John 1:8-10
8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.9 If we confess our sins, he is faithful and just to forgive us [our] sins, and to
cleanse us from all unrighteousness.
10 If we say that we have not sinned, we make him a liar, and his word is not in us.
I find then a law, that, when I would do good, evil is present with me.
[3] Law:
Six "laws" are to be distinguished in Romans:
1. The Law of Moses, which condemns Romans 3:19
2. "The Law" as a principle Romans 3:21
3. The law of faith, which excludes self-righteousness Romans 3:27
4. The law of sin in the members, which is victorious over the law of the mind
Romans 7:21,23,25
5. The law of the mind, which consents to the law of Moses but cannot do it because
of the law of sin in the members Romans 7:16,23
6. The "law of the Spirit," having power to deliver the believer from the law of sin
which is in his members, and his conscience from condemnation by the Mosaic law.
Moreover the Spirit works in the yielded believer the very righteousness which Moses' law
requires Romans 8:2,4.
Six "laws" are to be distinguished in Romans:
1. The Law of Moses, which condemns Romans 3:19
2. "The Law" as a principle Romans 3:21
3. The law of faith, which excludes self-righteousness Romans 3:27
4. The law of sin in the members, which is victorious over the law of the mind
Romans 7:21,23,25
5. The law of the mind, which consents to the law of Moses but cannot do it because
of the law of sin in the members Romans 7:16,23
6. The "law of the Spirit," having power to deliver the believer from the law of sin
which is in his members, and his conscience from condemnation by the Mosaic law.
Moreover the Spirit works in the yielded believer the very righteousness which Moses' law
requires Romans 8:2,4.
For I delight in the law of God after the inward man:
But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Margin sinSin. See Scofield Note: "Romans 5:21".
O wretched man that I am! who shall deliver me from the body of this death?
Margin from the bodyOr, out of this body of death. Romans 8:11; 1 Corinthians 15:51,52;
1 Thessalonians 4:14-17.
1 Thessalonians 4:14-17.
I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Margin sin
Sin. See Scofield Note: "Romans 5:21".
Romans 5:21
[1] sin
We have been saved: positionally from the penalty of sin (Eph 2:8, 9). This is often called justificationsalvation.
The Basis of Our Security: Part I
"Sin" in Romans 6., 7. is the nature in distinction from "sins," which are manifestations
of that nature.
See: 1 John 1:8 with 1 John 1:10 where this distinction also appears.
1 John 1:8-10
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Margin become, be brought under the judgment of God.
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin.
Margin sin. See Scofield Note: "Romans 3:23".
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
[1] righteousness of God
The righteousness of God is neither an attribute of God, not the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, but the act of God called imputation Leviticus 25:50; James 2:23, "made
unto us . . righteousness" 1 Corinthians 1:30.
"The believer in Christ is now, by grace, shrouded under a complete and blessed
righteousness that the law from Mt. Sinai can find neither fault nor diminution therein.
This is that which is called the righteousness of God by faith."--Bunyan.
2 Corinthians 5:21; Romans 4:6; 10:4; Philippians 3:9 and Romans 3:26
The righteousness of God is neither an attribute of God, not the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, but the act of God called imputation Leviticus 25:50; James 2:23, "made
unto us . . righteousness" 1 Corinthians 1:30.
"The believer in Christ is now, by grace, shrouded under a complete and blessed
righteousness that the law from Mt. Sinai can find neither fault nor diminution therein.
This is that which is called the righteousness of God by faith."--Bunyan.
2 Corinthians 5:21; Romans 4:6; 10:4; Philippians 3:9 and Romans 3:26
Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
[2] sinned
Sin, Summary:
The literal meanings of the Hebrew and Greek words variously rendered "sin," "sinner,"
etc., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an
overstepping of the law, the divine boundary between good and evil Psalms 51:1;
Luke 15:29, iniquity, an act inherently wrong, whether expressly forbidden or not; error,
a departure from right Psalms 51:9 Romans 3:23, missing the mark, a failure to meet the
divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1, lawlessness, or spiritual anarchy 1 Timothy 1:9, unbelief, or an insult to
the divine veracity John 16:9.
Sin originated with Satan Isaiah 14:12-14, entered the world through Adam Romans 5:12,
was, and is, universal, Christ alone excepted Romans 3:23; 1 Peter 2:22, incurs the
penalties of spiritual and physical death Genesis 2:17; 3:19; Ezekiel 18:4,20; Romans 6:23
and has no remedy but in the sacrificial death of Christ Hebrews 9:26; Acts 4:12 availed of by faith Acts 13:38,39. Sin may be summarized as threefold: An act, the violation of,
or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
Sin, Summary:
The literal meanings of the Hebrew and Greek words variously rendered "sin," "sinner,"
etc., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an
overstepping of the law, the divine boundary between good and evil Psalms 51:1;
Luke 15:29, iniquity, an act inherently wrong, whether expressly forbidden or not; error,
a departure from right Psalms 51:9 Romans 3:23, missing the mark, a failure to meet the
divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1, lawlessness, or spiritual anarchy 1 Timothy 1:9, unbelief, or an insult to
the divine veracity John 16:9.
Sin originated with Satan Isaiah 14:12-14, entered the world through Adam Romans 5:12,
was, and is, universal, Christ alone excepted Romans 3:23; 1 Peter 2:22, incurs the
penalties of spiritual and physical death Genesis 2:17; 3:19; Ezekiel 18:4,20; Romans 6:23
and has no remedy but in the sacrificial death of Christ Hebrews 9:26; Acts 4:12 availed of by faith Acts 13:38,39. Sin may be summarized as threefold: An act, the violation of,
or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
Being justified freely by his grace through the redemption that is in Christ Jesus:
[1] Redemption
Redemption, "to deliver by paying a price." The New Testament doctrine.
The New Testament records the fulfillment of the Old Testament types and prophecies of
redemption through the sacrifice of Christ.
The completed truth is set forth in the three "Greek" words which are translated
redemption.
(1) agorazo, "to purchase in the market."
The underlying thought is of a slave-market.
The subjects of redemption are "sold under sin" Romans 7:14 but are, moreover, under
sentence of death Ezekiel 18:4, John 3:18,19; Romans 3:19; Galatians 3:10, and the
purchase price is the blood of the Redeemer who dies in their stead Galatians 3:13;
2 Corinthians 5:21; Matthew 20:28; Mark 10:45; 1 Timothy 2:6; 1 Peter 1:18.
(2) exagorazo, "to buy out of the market."
The redeemed are never again to be exposed to sale;
(3) lutroo, "to loose," "to set free by paying a price"
John 8:32; Galatians 4:4,5,31; 5:13; Romans 8:21.
Redemption is by sacrifice and by power
See Scofield Note: "Exodus 14:30"
Christ paid the price
The Holy Spirit makes deliverance actual in experience Romans 8:2.
See Scofield Note: "Isaiah 59:20".
See Scofield Note: "Romans 1:16".
Margin grace
Grace (in salvation), Romans 4:4-16 3:24. See Scofield Note: "John 1:17".
Eternal Security
The First in a Series:
One of Christianity’s most controversial issues—and one of our most frequently asked questions—involves the concept of Eternal Security. There are good scholars on all sides of this issue, yet we felt it would be useful to explain our own views on this highly charged subject.
We believe that the root problem stems from a lack of precision in our definitions. Earl Rademacher brings this to light when he declares that, “I have been saved; I am being saved; and, I will be saved.” He is simply highlighting the three tenses of “salvation.”
Three Tenses of “Being Saved”
We have been saved: positionally from the penalty of sin (Eph 2:8, 9). This is often called justificationsalvation.
We are being saved: from the powerof sin, operationally, by the Holy Spirit, moment by moment (Rom 6). This is usually called sanctification.
We shall be saved: from the presence of sin; after the resurrection, often called glorification, or “the redemption of our body” (Rom 8:23).
Eternal Security
Can a man (or a woman) lose his salvation? Yes! If it depends on him (or her).
The Arminian denies that the true child of God is eternally secure. The Calvinist (i.e., “Experimental Predestinarian”) insists that, if he does not persevere in holiness, he was never regenerate in the first place. It seems that 400 years of doctrinal disputes—with outstanding scholars on both sides of this continuing issue—appears to be the result of a failure to adequately distinguish between justification salvation and the possibility of several different kinds ofinheritances or rewards.
There is an alternative view which lies between these two extremes. The Partaker, the metachoi, as a true child of God, is “obligated” to persevere (Paul’s word, Rom 8:12), but he might not. If he does not, he does not forfeit salvation but faces divine discipline in time and the loss of reward at the judgment seat of Christ (2 Cor 5:10; 1 Cor 3:11-15). (We’ll take up some of these issues in subsequent articles.)
All three persons of the Godhead have their share in preserving to fruition that which God has determined.
The Basis of Our Security: Part I
It depends upon God the Father:
1) Upon His Sovereign Purpose
His eternal purpose is declared (Eph 1:11-12). This eternal purpose is anchored within the veil, and confirmed by an oath: (Heb 6:17-20). It is also exemplified in the unbreakable chain of five links committed in Romans 8:
And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Romans 8:28-30
(A more penetrating review of these extra-temporal relationships will be treated in subsequent articles.)
2) Upon His Solemn Promise
Our salvation depends upon His promise, and not our faithfulness:
Therefore it is of faith [nothing on man’s part], that it might be by grace [everything on God’s part]; to the end the promise might be sure...
Romans 4:16
If it depended at any point upon human ability to continue to believe, then the promise could not be secure. The promise that those who believe will be saved is confirmed everywhere (Gen 15:6; Jn 3:16; Acts 16:33; Rom 4:23-24, et al.)
3) Upon His Infinite Power
He is free to save us. Christ’s death has rendered God free to save us in spite of moral imperfection. Our eternal security does not depend upon our moral worthiness. Christ is the propitiation for our sins (1 Jn 2:2).
(To assume that there is some sin which is sufficiently serious to cause us to forfeit our salvation is to assume that we were less worthy of salvation after having committed this sin than before, and it reduces salvation down to human ability to merit it.)
He has purposed to keep us saved:
And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
John 6:39
And here is my favorite:
And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
John 10:28-29
“Shall never” in John 10:28 is a double negative, a form which, in the Greek, is especially emphatic. And note that there are two hands involved: the Father’s and the Son’s!
[Furthermore, if I can lose my salvation (and if I may presume to quote my impish old friend, Walter Martin), then I have a new name for God: “Butterfingers!”]
4) Upon His “Much More” Love
His intent is love based (Cf. Rom 5:6-10): God knew when He saved us that we were totally depraved, and therefore any new manifestation of sin in our lives after our conversion can-not be any motivation to God to change His mind and with-draw His grace and His salvation (Cf. Rom 11:29; Rom 8:32, 38-39).
He saved us for reasons independent of us and outside of us. He was motivated by His electing love, and not by observation of good in the sinner.
5) Upon His Answer to the Prayer of His Son
We, as believers, are called many things in Scripture: saints, believers, elect, sheep, partakers, etc. But the title most dear to the heart of Christ is repeated seven times in His high priestly prayer (Jn 17): “those whom thou hast given me.” (Cf. Jn 17:11-12). Jesus prays that we will be kept from hell (Jn 17:15) and will be with Him in heaven (Jn 17:20, 24). [This keeping is from perishing, not necessarily all forms of inheritance.] I believe that the Father always answers the prayers of the Son (Jn 11:42).
This leads to the second basis for our security, which we will explore in the next article: “The Basis of Our Security - Part II: It (also) Depends Upon God the Son.”
See our newest briefing, Eternal Security, part of a new series. It is available in audio CD, DVD, and download.
