I have been thinking a good deal of late on the last verse of the third chapter of John. It seems to
me to furnish a most powerful answer to two of the leading heresies of this day, namely,
Universalism on the one hand, and Annihilationism on the other. "He that believeth on the Son
hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God
abideth on him."

The deniers of eternal punishment, as you know, are divided into two classes, differing from each
other very materially. The one professes to believe that all will ultimately be restored and brought
into everlasting happiness; these are the Universalists. The other is of the opinion that all who die
out of Christ are annihilated, soul and body made an end of thoroughly and perishing like the
beast.

I think you will agree with me that John 3:36 completely demolishes both these fatal errors. It
meets the Universalist by the sweeping and conclusive statement that the unbeliever "shall not see
life." It entirely sets aside the notion of all being restored and eternally saved. Those who refuse
to believe the Son shall die in their sins and never see life.

But if this were all, the Annihilationist might say, "Exactly so; that is just what I believe. None
but those who believe in the Son shall live eternally. Eternal life is only in the Son, and hence,
all who die out of Christ shall perish_an end shall be made of soul and body."

No so, says the Holy Spirit. It is quite true that they shall not see life; but note this:"The wrath
of God abideth on him." This, beyond all question, gives a flat contradiction to annihilationism.
If the wrath of God is to abide upon the unbeliever, it is utterly impossible that he can be made
an end of. Annihilation and abiding wrath are wholly incompatible. We must either erase the word
"abiding" from the inspired page, or abandon completely the notion of annihilation. To hold the
two is out of the question.

Of course, I am merely now referring to this one passage of Holy Scripture; and truly it is enough
of itself to settle any mind that simply bows to the voice of God as to the solemn question of
eternal punishment. But, beloved friend, here is just the point. Men will not submit to the teaching
and authority of Holy Scripture. They presume to sit in judgment upon what is and what is not
worthy of God to do. They imagine that people may live in sin, in folly, in rebellion against God,
and in the neglect of His Christ, and after all go unpunished. They take upon them to decide that
it is inconsistent with their idea of God to allow such a thing as eternal punishment. They attribute
to the government of God what we should consider a weakness in any human government,
namely, an inability to punish evil-doers.

But the Word of God is against them. It speaks of "unquenchable fire," of an "undying worm,"
of a "fixed gulf," of "abiding wrath." What, I would ask, is the meaning of such words? It may
be said that these are figures. Granted that the "fire" the "worm" and the "gulf" are figures, but
figures of what? Of something ephemeral_something which must, sooner or later, have an end?
No, but something which is eternal, if anything is eternal.

If we deny eternal punishment, we must deny an eternal anything, inasmuch as it is the same word
which is used in every instance to express the idea of endless continuance. There are about seventy
passages in the Greek New Testament where the word "everlasting" occurs. It is applied, among
other things, to the life which believers possess, and to the punishment of the wicked, as in Matt.
25:46. Now, upon What principle can any one attempt to take out the six or seven passages in
which it applies to the punishment of the wicked and say that in all these instances it does not
mean for ever; but that in all the rest it does? I confess this seems to be perfectly unanswerable.
If the Holy Spirit, if the Lord Jesus Christ Himself, had thought proper to make use of a different
word when speaking of the punishment of the wicked, from what He used when speaking of the
life of believers, 1 grant there might be some basis for an objection.

But no; we find the same word invariably used to express what everybody knows to be endless;
and therefore if the punishment of the wicked be not endless, nothing is endless. They cannot
consistently stop short with the question of punishment, but must go on to the denial of the very
existence of God Himself.

Indeed, I cannot but believe that here lies the real root of the matter. The enemy desires to get rid
of the Word of God, of the Spirit of God, the Christ of God, and God Himself; and he craftily
begins by introducing the thin end of his fatal wedge in the denial of eternal punishment; and when
this is admitted, the soul has taken the first step on the inclined plane which leads down to the dark
abyss of atheism.

This may seem strong and harsh; but it is my deep and thorough conviction; and I feel most
solemnly impressed with the necessity of warning all our young friends against the danger of
admitting into their minds the very shadow of a question or doubt as to the divinely established
truth of the endless punishment of the wicked in hell. The unbeliever cannot be restored, for
Scripture declares "he shall not see life." Moreover, he cannot be annihilated, for Scripture
declares that "the wrath of God abideth upon him."

O my beloved friend, how much better and wiser and safer it would be for our fellow men to flee
from the wrath to come than to deny that it is coming; or that, when it does come, it will be
eternal.

(From Miscellaneous Writings, Vol. 5.)

"Blessed are the peacemakers:for they shall be called the children of God" (Matt. 5:9).

The mission of the children of God in this world has a character which far exceeds, we fear, the
measure of our intelligence, faith, and practice. There is a dignity_a moral beauty and
glory_connected with it which we too often fail to appreciate. This mission emanates from God
the Father; it partakes of His own moral attributes; it is the reflection, however feeble, of the
blessed Lord who was the perfect reflection of the divine glory. Every thought, every feeling of
His heart breathed the perfect rest, and rose to the height of the absolute purity and peace of the
Godhead. The beatitudes in Matthew 5 shine in all their divine perfectness in the lowly path of the
Son of Man_Emmanuel, God with us. And since He is our life, the features of His character
should be produced in us, by faith through the power of the Holy Spirit.

"Blessed are the peacemakers:for they shall be called the children of God." Observe, it is not they
who live in peace, walk in peace, or keep peace, that are crowned with the divine blessing, but
they who make peace_"peacemakers." The distinction is important, as many who have a
peaceable nature are the least qualified to make peace, and are in danger of being unfaithful for
the sake of peace. But peacemaking is quite another thing. It is the grace of the Lord Jesus in
blessed activity, pouring oil on the troubled waters_on the tumultuous passions of men. And this,
mark, without compromising the holiness of God, or saying, "Peace, peace," when there is no
peace. It may occasion much self-denial, much anxiety, much waiting on God, much disquiet to
one’s own mind. The peacemaker must be impartial; he must see that "mercy and truth meet
together, that righteousness and peace kiss each other." There must be truth as well as grace,
purity as well as peace. Time must be given for God to work:peace cannot be forced. But
wherever there is the smallest possibility, consistently with the holiness and truth of God, of
bringing peace into a scene of trouble and sorrow, the Christian should remember his privilege
and calling; and if in the scene, he should reckon upon God for guidance and blessing. "Blessed
are the peacemakers:for they shall be called the children of God."

But is every Christian, it may be asked, called to be a peacemaker? Every one has the grace and
the privilege of the grace in Christ Jesus for this blessed work, but all have not used it alike. The
quality or measure of grace necessary in a peacemaker depends upon his own state of soul in the
presence of God. Are the other features of the Lord’s character manifest, we would inquire? Is
he enjoying, for example, the blessedness of the preceding beatitude:"Blessed are the pure in
heart:for they shall see God." This is the divine preparation for a peacemaker. He must be right
with God Himself, and breathe the sweet peace of communion with Him.

The pure in heart are at peace with God through the precious blood of Christ. Cleansed from all
sin_whiter than snow_they see God and have learned much in the divine presence that fits them
for peacemaking. He who walks with God must live in the spirit of self-judgment_must judge all
that belongs to himself naturally, and thereby gain complete control over his own spirit, temper,
words, and ways. The pure heart is a peaceful heart, loves peace, and earnestly desires the peace
and happiness of others. Love rules in such hearts, and overflows in truest charity to all who are
in a condition to need the peacemaker. But sound spiritual judgment is necessary, it will be said,

in cases of dispute and discipline. Most true; but who so fit to judge spiritually as those who judge
themselves, and walk in the light as God is in the light?

But what shall we say of those who forget their heavenly mission of peace, and often cause
trouble? who, in place of being well shod with the preparation of the gospel of peace, and carrying
peace with them at every step, carry a spirit of fault-finding and contention? Few such there are,
we humbly trust; but troubles do arise, and the elements of discord must be at work. Yet this may
be done by a mistaken zeal for what is called truth and righteousness. With some minds, a mistake
is magnified into an offence; an inaccuracy of statement, into a deliberate falsehood; and different
things being put together, a grave charge is constructed and made against one who is unconscious
of his guilt. And both, up to a certain point, may be right, but who is to judge between them?

Oh, for a son of peace at such a moment! A little wisdom, a little patience, a little charity, a little
consideration of human infirmity, a little waiting on the Lord, might save the weak and satisfy the
scruples of the strong. There is no moral or doctrinal evil in the case, it is only a question of
apparent inconsistencies which some minds are too quick in censuring and others too slow in
detecting. But a little of that sweet peace brought down from the paradise above by the hand of
faith into our present imperfect state would be Christ-like, and would save us from many a
sorrowful heart and bitter tear.

But there is another class less excusable, who forget so far their peaceful mission as to manifest
no small disappointment if they suppose that their services are not appreciated. Displeased and
unhappy in themselves, they draw others into their sympathies. A party spirit is apt to spring up,
and sorrow must be the result. Wounded vanity, ministerial jealousy, will be found at the root of
all such troubles. What could be more sad than for a servant of the Lord to be more concerned
for his own importance than for the peace of his brethren? But self in some of its ten thousand
forms is the prolific source of all our troubles, both spiritual and social. Could we but sink self,
and care only for the Lord’s glory in walking worthy of that title_"They shall be called the
children of God"_all would be peace and love.

How unspeakably important, then, it must be for every believer to consider well this expression
of his character. What can make up for its absence? Nothing. He who sows discord from whatever
motive, in place of keeping and making peace, has missed his way as a child of God. True, a
Christian may be the occasion of much disquiet in certain circles through his faithfulness to Christ;
but that is quite a different thing. Satan may stir up many against him because of his
wholeheartedness for Christ. Indeed he may expect this, as our Lord says in Matt. 10:34, "Think
not that I am come to send peace on earth; I came not to send peace, but a sword." Still, he will
study to give no offence, and, if possible, take none. He will keep clear of strife and contention,
meekly suffer for Christ’s sake, and pray for the unbelieving and careless around him. The
assemblage of the beatitudes with which God has enriched him, should now shine forth in his life
and actions. A little prudence, a little patience and waiting on God may go far to silence the strife
of tongues, to calm the ruffled temper, to remove opposition, and to win hearts for Christ. None
of the Christian graces so distinctly reveals God in His children as this peacemaking spirit.

God is the great Peacemaker. This is what He has been doing, what He is doing, and what He will

do until peace is established for ever in the new heavens and the new earth. "Peace be unto you;
as My Father hath sent Me, even so send I you" (John 20:21). The true ground of peace between
God and man was laid in the great work of the cross. There God was glorified, and there His good
pleasure in men was manifested. Christ made peace by the blood of His cross; and when His
blessed work was finished, He returned to His Father, leaving behind Him the full blessing of
peace for His disciples. "Peace I leave with you, My peace I give unto you; not as the world
giveth, give I unto you" (John 14:27).

What a legacy we have! Peace with God for ever! and nothing less than the sweet peace of our
Lord’s own mind in His Father’s presence. Such is our peace, our portion; and let us see that we
go forth as filled and clothed with peace, and that all our paths may indeed be paths of peace.

Never perish! words of mercy,
Coming from the lips of One
Who, once here a homeless Stranger,
Sits on high upon the throne.

Brightness of the Father’s glory,
God and man in One combined,
Faithful Shepherd of the chosen:
Safe are all to Thee consigned.

Never perish! words of sweetness,
Dissipating every fear,
Filling all with joy and gladness
Who the Shepherd’s voice will hear.

Jesus, Saviour, we adore Thee!
Shepherd of Thy blood-bought sheep!
From Thy hand no one can pluck us,
Safe are all whom Thou dost keep.

"But thou, O man of God,… lay hold on eternal life" (1 Tim. 6:12). This inspired exhortation by
Paul to the young preacher Timothy is for us likewise; but if we would lay hold on life eternal,
it is important that we understand the teaching of Scripture regarding it.

The Gospel of John presents the Lord Jesus as the Eternal Life which was with the Father, and
was manifested here for a time on earth. The First Epistle of John presents that same life now
manifested in the children of God. In both Gospel and Epistle, again and again it is insisted on that
this everlasting life is the present portion of all who believe in the Lord Jesus Christ. He gives
eternal life to all His sheep and assures us that they shall never perish. Indeed, they could not, or
else the life would not be eternal but simply probationary.

If there is any doubt or difficulty as to this in the Christian’s mind, then there can scarcely be any
true, unselfish service for the Lord Jesus Christ. If I have any lingering fear of possibly being lost
in the end, or if I suppose that I maintain my salvation by my faithfulness, genuine faithfulness
there cannot be. For I shall ever have before me_not purely the glory of Christ_but the selfish
thought of making my own soul secure.

But all this is rebuked wherever life eternal is taught in Scripture. By new birth_divine
generation_the believer in Christ becomes the possessor of eternal, inalienable, nonforfeitable
life. It is thus we are enabled to apprehend divine things and have fellowship with divine persons.
"This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou
hast sent" (John 17:3).

Now, let us return to Paul’s exhortation to Timothy. We lay hold on eternal life as we realize in
our souls that we do not belong to this sphere; that everything for us is connected with the scene
to which we are going. Hence we learn to look very differently upon the things of this life from
what we once did. We realize that the true life is life in fellowship with God, and so we are
enabled, in the Spirit’s power, to use this world without abusing it, walking as Christ walked, who
alone fully manifested eternal life in this scene of death. This is, for us, to lay hold on eternal life.

It is most sorrowful to hear people glibly talking of having eternal life and being forever saved,
when they are really trying to "make the best of this life" like men of the world who make no
profession. If I have eternal life, I am to make it known by living it out and acting now in the light
of the coming day of the unveiling of Jesus Christ.

(From Sailing with Paul.)

A. "The Lord Jesus has said:’My sheep hear My voice, and I know them, and they follow Me;
and I give unto them eternal life; and they shall never perish, neither shall any man pluck them
out of My hand’ (John 10:27,28)."

B. "But I believe it is sadly possible for a man to enjoy religion and after that fall, even finally."

A. "Solemnly true, my friend; for another passage of Scripture says, For it is impossible for those
who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the
Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they
shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son
of God afresh, and put him to an open shame’ (Heb. 6:4-6)."

B. "But you do not believe men can fall away, and you even preach against it."

A. "I believe whatever the Scriptures say, and the passage I have quoted speaks of the possibility
of men falling away."

B. "Yes, that is just what I think. A man may be saved, and even attain to a great height of
Christian experience, and then fall away and be lost after all."

A. "Wait, my friend! The passage I have quoted does not say saved. Now you are going further
than the Scripture, and I cannot follow you."

B. "The word ‘saved’ is not there, it is true, but is it not implied? They ‘tasted the good Word of
God.’ "

A. "This is like the Lord’s parable given in Matt. 13:5,20,21 where He speaks of a man with joy
receiving the Word, not with sorrow of true repentance; it is a superficial work, and when
tribulation arises he falls away."

B. "Well, I believe in a deep work of repentance, and that there must be saving faith!"

A. "Quite so, but in these three verses we are considering, there is nothing about saving faith."

B. "But they were made partakers of the Holy Ghost."

A. "Yes, but it does not say they were indwelt by the Holy Ghost, which is the distinguishing
mark of the true believer. (See carefully 1 Cor. 6:19; Eph. 1:13; 4:30.) They partook of the
benefits of the Holy Ghost’s presence here upon earth, they heard a pure gospel, were enlightened
by it, and experienced the wonderful privileges of Christianity. Yet it is not said they were born
again by the Word of God (as in John 3:5; James 1:18; 1 Peter 1:23); they merely tasted it. Nor
is it said they were saved, nor that they were sealed with the Spirit. Mark that carefully."

B. "Then you mean to say that they were not saved?”

A. "I simply adhere to the Scriptures without importing anything into it. But if you look at the
ninth verse, you will find, ‘But, beloved, we are persuaded better things of you, and things that
accompany salvation, though we thus speak.’ Does not this show clearly that there might be all
the things enumerated in verses 4 and 5 without salvation!"

B. "But if they were not saved, what had they to fall away from?"

A. "That which you spoke of at the first:the enjoyment of religion, or, as I should rather put it,
the enjoyment of the privileges of Christianity. Remember that this Epistle was written to Hebrews
or Jews who had been connected with an earthly religion, but had heard the gospel and embraced
the profession of Christianity. Persecution arose (chap. 10), and there was a fear lest some had
been mere professors who would, when pressed by tribulation, give up their profession and go
back to the Jewish religion. Now, as you well know, the Jews had caused the Son of God to be
crucified, but God reckoned that they had done it in ignorance; on this ground He offered them
mercy (Acts 3:17). But if those who had received the enlightenment of Christianity gave it up and
turned again to the people who had crucified Him, embracing again their Jewish religion which
God had set aside, they crucified for themselves the Son of God afresh, and put Him to an open
shame. No longer in ignorance, but with eyes wide open, they associated themselves with His
murderers, and consequently with the guilt of His murder. What mercy could there be for such?"

B. "But we are not Jews."

A. "Quite true, and this fact should be taken into account when considering this Epistle, which
was written to Hebrews."

B. "Has it, then, no application now?"

A."I would not say that it has none; at any time it is a most solemn thing to give up the profession
of Christianity. I believe these verses show us how far a man may go in profession, and in the
enjoyment of privilege, without having the slightest reality. Judas was an illustration of the same
thing. He was a companion of Jesus and His disciples for more than three years; he was an
apostle, a preacher, and, we may believe, a worker of miracles (the term ‘powers of the world
to come,’ Heb. 6:5, is one used for miracles), yet Peter says, ‘Judas by transgression fell, that he
might go to his own place.’"

B. "But was not Judas saved once?"

A. "If you turn to John 6:70, you will find that the Lord describes him as ‘a devil.’ In chapter
13:10, He speaks of him as not clean, and in chapter 17:12, He names him the ‘son of perdition,’
the only one of His disciples who perished. Is it possible that he could have been saved? Solemnly
true, therefore, it is that a man may profess Christianity, enjoy its privileges, even preach to
others, yet himself be ‘a castaway.’ But I have not yet come across a single passage which affirms
that a man may have everlasting life and yet perish."

B. "But there are many passages which seem to say that."

A. "I grant you there are many difficult passages; as Peter said, speaking of Paul’s writings, ‘in
which are things hard to be understood’ (2 Pet. 3:16). But will you allow me to give you a little
advice about the reading of your Bible? Never take odd verses to build any theory upon; always
read them in the place where they stand. For instance, as we have seen, this passage in Hebrews
6 was written to Hebrews professing Christianity, and the ninth and tenth verses of the same
chapter clearly show that there might be all these things apart from salvation, while the closing
verses give the strongest assurance for the feeblest true believer. Again, many are troubled about
what Peter says as to the dog and the sow (2 Pet. 2:22); but read the whole chapter and the very
first verse tells you he is writing of false teachers. I do not dispute the fact that there are
difficulties in Scripture, for God never intended it to be read apart from Himself as the Teacher;
but if Christians would only read their Bibles carefully and prayerfully, many of their difficulties
would vanish like snow in the sunshine. Be assured, too, that God can never contradict Himself.
If you can find one plain passage which you can understand, never give it up because of passages
you cannot understand. The Son of God declares that His sheep shall never perish. Once-washed
sows, unclean dogs, guilty goats, may all perish, but you cannot find one instance in Scripture
where His sheep perish. The wolf may catch them and scatter them; alas! he has done so; but he
can never catch one of those sheep out of the double grasp of the Father and the Son."

B. "But then, apart from Scripture, I have known many of whom I could have said positively they
were saved; yet they discontinued coming to the meetings, gradually slipped into the world, and
some of them died miserable deaths."

A. "I do not dispute it."

B. "But how do you account for it?"

A. "We are always safe while adhering to Scripture, but judging individual cases is often difficult
work. Our comfort is that the Lord says, ‘I know My sheep,’ not, you know them. As again the
Scripture says, ‘The Lord knoweth them that are His’ (2 Tim. 2:19), though you may not always
be able to distinguish them. Then there are two ways open in accounting for what you speak of.
On the one hand, professors may perish; on the other hand, God’s own children may be very
naughty, though He bids them to be obedient children. In such a case be assured He will deal with
them as disobedient children, but never disown them."

B. "Then what am I to conclude you do preach?"

A. "We preach the Word (2 Tim. 4:2), as far as we have grasped its precious truth. That word
shows most clearly that a man’s mere profession is utterly valueless. One who has made the
loudest profession may fall eternally. Solemn undisputed fact! Judas was a saint before the eyes
of men up to the last; before the eyes of the Son of God he was ‘a devil.’ But that same Word
shows that wherever there is a poor sinner who trembles at the Word of God, and believes on the
Son of God as his Saviour, he has now everlasting life; and shall never perish; the Word of the
Son of God is pledged for it."

A. Introduction

There are a number of reasons why many Christians lack the assurance of their salvation or why
they believe that it is possible for one to be saved and then lost again. Often there is an incomplete
understanding of (1) our standing and state by nature, (2) the definition and character of sin, (3)
the nature of God, and/or (4) the believer’s blessings and standing in Christ as a result of
salvation. It is hoped that the following outline study of the way of salvation and the eternal
security of the believer may be of help in leading true believers in the Lord Jesus to the blessed
assurance and peace that they are eternally secure and can never be lost.

B. Our Standing and State by Nature

1. Dead in trespasses and sins (Gen. 2:17; Eph. 2:1; Col. 2:13).

2. Separated from God, alienated, enemies of God (Isa. 59:2; Eph. 2:12; Col. 1:21).

3. Slaves of Satan (John 8:44; 2 Cor. 4:4; Eph. 2:2,3).

4. Servants of sin, free from righteousness (Rom. 6:17,20).

5. Not righteous, not seeking after God, not doing good, no fear of God, guilty before God,
ungodly (Rom. 3:10-23; 5:6).

6. Under a curse (Gal. 3:10).

7. Unclean, corrupt (Isa. 64:6; Eph. 4:22).

8. Gone astray, turned to our own way (Isa. 53:6).

C. The Definition and Character of Sin

1. The Greek word translated "sin" in the New Testament literally means "missing the mark" (or
the bull’s eye of a target); thus it means a deviation from God’s perfect standard of righteousness
and purity and obedience to His Word.

2. "Sin is lawlessness" (1 John 3:4 JND); this includes not only transgressing the law, but
behaving as if there were no law, as if God were not in charge, doing what pleases me; doing my
will and not God’s will.

3. Some scriptural examples of sin:

a. Fornication, homosexual behavior, covetousness, envy, murder, deceit, backbiting, pride,
boasting, disobedience to parents (Rom. 1:20-32).

b. Uncleanness, anger, malice, blasphemy, filthy language, lying (Col. 3:5-9).

c. Foolish talking, jesting (Eph. 5:4).

d. Foolish thoughts (Prov. 24:9).

e. Knowing to do good and not doing it (James 4:17).

f. Despising one’s neighbor (Lev. 19:18; Prov. 14:21).

g. Failing to help one’s enemy when he is in trouble (Exod. 23:4,5).

D. The Nature of God

1. Holy (Lev. 11:44; 20:26; Isa. 6:1-5; Hab. 1:13).

2. Avenger of evil (Exod. 34:7; Psa. 89:32; Amos 3:2; Rom. 12:19; Heb. 2:2).

3. Just (Gen. 18:25; Isa. 45:21; Acts 3:14; Heb. 12:23).

4. Merciful (Exod. 34:6; Psa. 136; Rom. 15:9; Eph. 2:4; James 5:11).

5. Love (John 3:16; Titus 3:4; 1 John 4:8-19).

E. The Way of Salvation

1. The substitutionary death of Christ (John 11:50,51; 19:30; Rom. 3:25; 5:6-8; 1 Cor. 15:3; 2
Cor. 5:21; Heb. 9:27,28; 1 Peter 2:24).

2. Acknowledgment of our sinfulness; repentance (Mark 2:17; Luke 15:21; 18:13; Acts 3:19;
17:30; 1 John 1:9).

3. Trust (faith, belief) in Christ and His finished work on the cross as the only possible means of
our salvation (John 3:16,18,36; 5:24; Acts 16:31; Rom. 3:28; Rom. 4; Eph. 2:8).

4. Receiving Christ into our lives as Saviour and Lord (John 1:12; Rom. 10:9).

5. Salvation not of works (Rom. 3:20,27,28; 4:4-6; Gal. 2:16; 3:11; Eph. 2:9; Titus 3:5).

6. Salvation not begun by faith and completed by works (Gal. 3:3).

F. The Believer’s Standing in Christ as a Result of Salvation

1. Forgiven (Eph. 1:7; 4:32; Col. 1:14; 2:13; 1 John 1:9).

2. Justified (Rom. 3:24,26,28; 4:5-7; 5:1; Gal. 2:16).

3. Redeemed (1 Cor. 6:20; Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Peter 1:18,19).

4. Reconciled to God (2 Cor. 5:18-20; Eph. 2:16; Col. 1:21,22).

5. Born again, a new creation (John 3:3; 2 Cor. 5:17; Titus 3:5; 1 Peter 1:23).

6. Given eternal life (John 3:16,36; 5:24; 10:28; 17:2,3; Rom. 6:23; 1 John 5:11-13).

7. Made sons (Rom. 8:14-16; Gal. 4:4-7; Eph. 1:5; 1 John 3:1,2).

8. Indwelt and sealed by the Holy Spirit (John 7:39; Acts 2; Rom. 8:9,16; 2 Cor. 1:21, 22; Eph.
4:30).

9. Accepted in the Beloved (Eph. 1:6).

10. Given peace with God (Rom. 5:1; Eph. 2:14).

11. Made members of the Church, the One Body (Rom. 12:4,5; 1 Cor. 12; Eph. 2:20-22).

G. The Eternal Security of the Believer

1. The meaning of eternal security:Once a sinner has been regenerated by the Word and the Spirit
of God, once he has received a new life and been made partaker of the divine nature, once he has
been justified from every charge before the throne of God, it is absolutely impossible that that
person should ever again be a lost soul. This does not necessarily mean that if owe professes to
be saved, if one "comes forward" at an evangelistic meeting, if one "joins a church," is baptized,
becomes a communicant, or takes an interest in Christian work, that that person is forever secure,
for such persons are not necessarily regenerated.

2. Eternal life a present possession (John 3:16,36; 5:24).

3. Secure in the hand of the Lord (John 10:28,29).

4. Kept by the power of God (1 Peter 1:3-5).

5. No separation from the love of Christ (Rom. 8:35-39).

6. No mention in Scripture of the possibility of losing any of the gifts and graces listed in "F"
above.

H. Scriptural Warnings to Challenge Professing Christians

1. Presented unblameable if we continue in the faith (Col. 1:22,23).

2. The apostles’ labor in vain (Gal. 4:9-11; Phil. 2:16; 1 Thess. 3:5).

3. Falling away after enlightenment (Heb. 6:4-6; 10:26-29).

4. Holding fast the confidence (Heb. 3:6).

5. Holding fast our profession (Heb. 4:14; Heb. 10:23).

6. Faith without works is dead (James 2:17-26).

I. Common Objections and Questions Concerning Eternal Security

1. If "once saved always saved," cannot a person trust in Christ and then go and do as he pleases?

a. If truly saved, a person will not have a continued desire to go and do as he pleases. The Spirit
will convict him of his sin and will make him miserable until he is restored to the Lord.

b. On the other hand, if a person says he is saved but manifests no spiritual fruit (that is, shows
no love for God’s Word, no desire to obey God’s commands, no desire to fellowship with other
believers, etc.), I have no basis for considering him to be saved (Matt. 7:15-20).

2. Cannot one gradually fall away from the Lord as a result of one unconfessed sin leading to
another, to the point of "pulling out the plug"_losing one’s salvation?

a. If one is truly saved, the Holy Spirit is always working within him to convict of sin and to
restore him when he sins. Note the wonderful restoration of Peter following his denial of Christ
(John 21) and of the Corinthian fornicator (1 Cor. 5; 2 Cor. 2:6,7).

b. In order to be saved in the first place, we must acknowledge our own complete inability to meet
God’s standard of holiness and moral perfection, and that Christ has done the whole work
necessary for our salvation. How then can we think that we can adequately satisfy God’s holiness
in keeping saved? If it were possible to fall away, once saved, in God’s sight one commandment
broken is as bad as breaking them all (Gal. 3:10; James 2:10). Thus the dividing line between
saved and lost can never be a certain number of sins or degree of departure, but must be between
absolute holiness and perfection and the slightest sin. But, thank God, our salvation does not
depend upon ourselves but upon Christ’s finished work.

3. If the believer does not have to fear the possibility of losing his salvation because of allowing
sin in his life, what is there to prevent us or discourage us from sinning? a. The answer is the
grace of God. The more we come to appreciate how much Christ suffered and gave up for our
sakes and how great God’s grace is toward us, the more it breaks our hearts to realize it when we
have sinned and dishonored His Name in our thoughts, words, or actions; thus we gradually,
increasingly come to judge and abhor and gain the mastery over sin. b. When a believer sins, a
cloud_a barrier_rises up between him and God. He feels uncomfortable in his Father’s presence,
does not feel like praying, indeed is a-shamed to pray and ask for help from One whom he has so
mistreated; in short, he wants to hide from God. Happily, God graciously seeks out the erring one
and leads him to confess and judge his sin, thus restoring communion between them. But the
misery the person went through in the process makes for a strong deterrent the next time the
temptation arises.

4. Does not Phil. 2:12 exhort us to work out our own salvation?

a. In the New Testament, salvation has three aspects:(1) Past salvation from the penalty of our
sins; (2) present salvation from the power of sin in our lives; and (3) future complete salvation or
deliverance from the very presence of sin (2 Cor. 1:10). We are often exhorted on the basis of our
future eternal deliverance from the presence of sin to live now in the power of this new, eternal
life which God has given us. Thus we are to work out in a practical way in our present lives that
eternal salvation from the presence of sin_to live as if we were already in the eternal state_to
live out the truth stated in Rom. 6, Col. 2, and Gal. 2 of our being dead to sin and alive unto
Christ, b. In the Philippian assembly there was a problem of strife, pride, and lack of unity (Phil.
2:2,3,14; 4:2). In 2:12 the apostle Paul exhorts that, in essence, not only should they be on their
best behavior when he is present with them, but also when he is absent they ought to work out or

show forth in a visible way their salvation by ceasing from strife and being of one mind.