Membership Class

Galatians 2: 16, yet we know that a person is not justified[a] by works of the law
but through faith in Jesus Christ, so we also have believed in Christ Jesus,
in order to be justified by faith in Christ and not by works of the law,
because by works of the law no one will be justified.
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Doctrine of Salvation
 JUSTIFICATI
ON
by FAITH
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ALONE,
in CHRIST
ALONE
Introduction:
•Note: Justification by faith in Christ alone is
expected knowledge of all believers.
•Gal. 2: 16, “yet we know that a person is not
justified by works of the law but through faith
in Jesus Christ, so we also have believed in
Christ Jesus, in order to be justified by faith in
Christ and not by works of the law, because by
works of the law no one will be justified.”
•Point: This doctrine is at the very heart of
the gospel-message…(Rom 1: 16, 17)

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ISSUE: How can man, an unrighteous

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sinner, be in the right standing before
God?

Biblical Answer: Justification by faith

alone, in Christ alone.
 Definition
•Justification Concept: judicial language;
declaration of one’s righteous status before the
Law
•c.f. Deut. 25:1 = ‘justify the righteous and
condemn the wicked’
•Justification is a forensic term: “Forensic”, that
is, a word connected with law-courts - judicial.
• Justifies - A judge declaring that person to
be in the right – not guilty of any violation of
the law.
• Condemn – found to be guilty of
transgression.
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Applied to Salvation: God declaring a sinner as
righteous before the Law

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Rom 8: 33, 34  God is the one who justifies and
condemns. It is God who issues the verdict!
Two concepts:
(a) Justification is not about what is done in the
condition of sinners
(b) Justification is God’s declaration – in spite of the
sinner’s contrary condition

c.f. Rom. 4:25 = (God) justifies the ungodly

Roman Catholic definition of Justification:
The Council of Trent convened its 19th council in the 16th c.
• After months of intense debate, the council ruled against Luther's
doctrine of justification by faith alone: a person, the council said,
was inwardly justified by cooperating with divine grace that God

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bestows gratuitously – synergism.
• The Council of Trent declared that justification “is not only a
remission of sins but also the sanctification and renewal of the
inward man through the voluntary reception of the grace.”
• In this, they made clear their position that justification is not
simply about being declared righteous but actually becoming
righteous.
Ground of
Justification:
•Negation: All human merit must be
negated

• Good works are not a ground of

justification… (Rom. 3:19; Gal.
2:16)
• Faith is not a ground of justification…
Faith is the denial of all meritorious
ground…
• Eph. 2:8 = faith is not meritorious

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Affirmation: The righteousness is the righteousness
of Christ imputed to us

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1) By perfect obedience, He fulfilled the righteousness
required by Law (active)
2) By perfect sacrifice, He satisfied the penalty of
disobedience to Law (passive)
Point: This becomes the basis of God’s reckoning of the
believer as righteous

Rom. 3:26 = God maintains His justice while justifying a

believer still a sinner
 Means of
Justification:
•(a) Faith is not the ground but the means of receiving justification
• Rom. 3: 25 = justification in Christ is to be received by faith
•(b) Faith is the only means of justification… Any addition of merit
nullifies faith
• Rom. 3: 28 = a man is justified by faith apart from the deeds of the
law
•(c) Genuine faith will have sure evidences of good works… Jas. 2: 17,
“Faith without works is dead”
•RC Sproul, “Without sanctification, there’s no justification to begin
with.”
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 Fruits of Justification:
• Forgiveness… Rom. 4:7

• Peace (Acceptance) with God… Rom.

5:1
“The doctrine of justification-by-faith-alone-
in-Christ-alone remains the article of a falling
or standing church – or person”

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Sanctification:

“Justification is by
faith alone; but not
a faith that is
alone”

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Definition:

Sanctification is the work of God’s

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free grace, whereby His elect are
renewed in the whole man after the
image of God, and are enabled
more and more to die unto sin, and
live unto righteousness.
03/26/2023

Two types of Sanctification:

Definitive Sanctification

Progressive Sanctification
 A.Definitive Sanctification
“Definitive sanctification is simply another way of
referring to that basic and radical change that takes

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place in a sinner’s moral condition when he is united
in Christ in regeneration and conversion” (Titus 3:5)

Definitive sanctification vs. ‘Positional Sanctification’.

• Positional sanctification defines sanctification as
a “Legal Status” akin to justification.
• It equates sanctification as both objective and
subjective blessing of salvation.
Point: Sanctification has a definite,
real, immediate, and evident change in
the true convert’s subjective
disposition towards sin in general, and

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sins in particular. There is a radical
and practical break with sin.
Col. 1: 13; 1Peter 2: 9

Implication: We may test a profession

of conversion by a changed life.
B. Progressive Sanctification
Concept: Growing in holiness toward universal likeness to Christ.

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Orientation: Christ’s death and resurrection
Point: make sure that the indicatives of redemption are the
foundation of the imperatives of holiness.
Agency: ‘By His Word and Spirit dwelling in them’ – 2Tim 3: 15,
16; Eph 3:16-19; 1Thess 5:21-23
Point: We cannot separate the Word and the Spirit in
sanctification experience
• Word without spirit – legalism and artificiality
• Spirit without the Word – subjective claims
Dr. Allan Brown lays out the differences between these
two:

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 Justification: you are declared righteous; Sanctification: you
are made righteous.
 Justification: what God does for us through Christ by faith;
Sanctification: what God does in us through the Holy Spirit by
faith.
 Justification: imputation of righteous — Christ’s righteousness
is put to your account; Sanctification: impartation of righteous
— holiness is gradually made a part of your life.
Justification: objective — a change in your
relationship to God; Sanctification: subjective — a
change in your very nature.

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Justification: granting of pardon and release from the
penalty of your sins; Sanctification: being made a new
creature in Christ Jesus.
Justification: substitution — He died for your sins;
Sanctification: identification — you die with Him to
sin.
Justification: Christ paid sin’s penalty; Sanctification:
Christ broke sin’s power.
Summary:
• Definitive Sanctification

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“Definitive sanctification is simply another way of referring to that
basic and radical change that takes place in a sinner’s moral
condition when he is united in Christ in regeneration and
conversion”

B. Progressive Sanctification
Concept: Growing in holiness toward universal likeness to Christ.
Point: Sanctification is a process.
Questions for personal application:

• Holiness is the Christian’s main concern in

this life. – 1Tim 2:19; Hebrews 12: 14
• Can you remember in your own experience
the definite beginning to sanctification that

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occurred when you became a Christian?
Did you sense a clear break from the ruling
power of sin in your life?
• As you look back over the last few years of
your Christian life, can you see a pattern of
progressive sanctification? What particular
sin have you mortified?
• Are there areas you find difficult to grow in
sanctification? Advice: avail of the means of
graces and talk to your pastor
Doctrines of Grace:

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5 points of Calvinism
 DOCTRINAL
DESCENDANTS
OF THE
REFORMATION
•Reformation: 16th Century
movement precipitated by Martin
Luther’s 95 Theses…Protested
unbiblical doctrines of RC and called
for return to Scripture-authority

•Luther’s emphasis – justification by

faith alone vs. RC merit-system of
salvation
•Calvin’s contribution – sovereignty
of God in salvation… “Doctrines of
Grace”

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 Historical
background:
• In 1610, after James Arminius, a
Dutch seminary professor, died, his
followers presented 5 articles of
faith in protest (Remonstrance)
against the teachings of Luther and
Calvin on salvation. November 13,
1618, the national synod of the
churches of Holland met to examine
the views of Arminius in the light of
scriptures. And after 154 sessions
lasting seven months, the 5 points of
Arminianism was rejected and was
concluded to be unscriptural.
• The Synod of Dort adopted what is
now called ‘5 points of Calvinism’
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(TULIP)
 03/26/2023
The Basic difference between Calvinism and
Arminianism:

Arminianism is “Synergistic” while

Calvinism is “Monergistic” in salvation.
 DOCTRINES OF GRACE

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TULIP
T TOTAL DEPRAVITY
U
L
I
P
 TOTAL •Definition: [1689 BCF VI. 2 ] – “By this sin
(Adam and Eve) fell from their original

DEPRAVI righteousness and communion with God,

and so became dead in sin and wholly
defiled in all the faculties and parts of soul
TY (T) and body.”

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Scripture Affirmation:

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(a) Old Testament

Gen. 6:5 = “the Lord saw the wickedness of man

was great, and that every intent of the thoughts of
his heart was evil continually.”
Jer. 17:9 = “The heart is deceitful above all things,
And desperately wicked”
 (b) New Testament

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Eph 2: 1 = dead in trespasses and sin
Matt. 6:22f = the totality of one’s person as full of
darkness
Rom. 8:5-8 = Enmity against God; carnal man cannot
please God

Point: Evangelicals agree with the doctrine of human

depravity. The dividing line is on the word “TOTAL”-
the extent of our depravity.
Issue: How sinful have we become? Is it total or
partial?

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Clarification: Total Depravity does not mean man is as
bad as he can possibly be.

1. By God’s common grace, man is left with an apparent

goodness… e.g. Mat. 7: 11
2. Man possesses conscience that responds to good and
evil… Rom. 2: 14
Assertion: Total Depravity does mean sinfulness
extends to all faculties of soul and body

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1) Body – corruption and death attributed to sin…
Rom. 6:23
2) All faculties of the soul… Rom. 3:10-18
o Mind… none who understands… c.f. Rom. 1:18-
23; Eph. 4:18ff
o Affection… none who seeks after God… no fear of
God in their eyes
3) All moral deeds of the person… Rom. 8:6-8
Summary:

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1) ‘Total’ means that there’s no part of our humanity that
was not affected by sin.
2) Extent: There can be nothing in us that can be
acceptable to God. (Isaiah 64: 6)
3) Paul’s confession: Rom 7: 18; 7: 24; Rom 3: 9ff

Point: The scripture’s verdict to our nature is that we are

totally depraved beings. This is our spiritual condition
before God.
Total Depravity
Implies
Total Inability
•Total Inability – Man is incapable of
acting contrary to his corruption, and of
changing his corrupt character.

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(a) Old Testament
Jeremiah 13:23 = Can the Ethiopian change his skin or the

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leopard its spots? Then may you also do good who are accustomed
to do evil?

(b) New Testament

Matt. 7: 17, 18 = a bad tree cannot bear good fruit
John 6: 44 = No one can come to Me unless the Father who sent
Me draws him
1 Cor. 2: 14 = natural man is totally incapacitated to
receive spiritual things…
c.f. sinner as dead… Eph. 2:1f; Jn. 5:24; 1Jn. 3:14
POINT: The initiative of any spiritual change must come
from God, not the sinner

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Beware: “Decisionism” – it attributes to the sinner the
first move in conversion!

Applications:
• Grace can only be appreciated if we know that we are
undeserving of God’s favor and cannot do anything to
merit God’s favor.
• If depravity is not preached, grace will be ignored.
• Evangelism: We cannot bring the dead to life but God
can (Mat 19: 25, 26).
Doctrines of Grace:

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5 points of Calvinism
 DOCTRINES OF GRACE
TULIP

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T TOTAL DEPRAVITY
U UNCONDITIONAL ELECTION
L
I
P
UNCONDITIONAL ELECTION (U)

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The Reformed view of election, known as
unconditional election, means that God does
not foresee an action or condition on our part
that induces Him to save us. Rather, election
rests on God's sovereign decision to save
whomever He is pleased to save. [RC Sproul]
UNCONDITIONAL ELECTION (U)

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ISSUE: If all men are incapable to initiate spiritual
change, how can one person differ from another in respect
to salvation?
Answer: God, before time, in His sovereign will, elected
some sinners to be recipients of salvation – an
unconditional election… Eph. 1: 4-6
Issue in ‘ordo salutis’ – did God choose the elect to save
before or after the fall: supralapsarianism (before the fall)
vs. infralapsarianism (after the fall).
 This doctrine is, for many, the acid test of
real belief in grace.

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[Michael Horton, Putting Amazing back into grace, 72]
“You see, we can talk about grace, sing about grace, just so
long as we do not get too close to it. Election is too close.
When we give in to election, we finally give up on ourselves in
the matter of salvation. This doctrine takes grace to its logical
conclusion. If God saves me without my works, then he must
choose me apart from them too.”
Characteristics of U.E.

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A.Election is grounded on God’s sovereign will,
not any foreseen human merit
Wrong idea: God elected those in whom He has foreseen
faith. Conditional on foreseen faith.
Foreknowledge in Scripture: God’s ‘knowing’ of His people
denotes His special love… Amos 3:2; 1 Cor. 8:3; c.f. Rom
8:29 = whom He foreknew
1) The Bible denies anything in man as

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ground of election

Rom. 9: 11-16 = It is not of him who wills, nor of

him who runs, but of God who shows mercy
Ac 13: 48; Eph. 1: 4 = Christian graces – including
faith – as fruit not ground of election… c.f. Eph. 2:8,
9
2) The Bible affirms God’s good pleasure as

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sole basis of election

Eph. 1:5, 11  predestined… according to

the purpose of his will…according to the
purpose of him… according to the counsel of
his will
B. Election is eternal (before time and

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creation) in its origin

Eph. 1:4 = He chose us in him before the foundation

of the world

2Tim. 1:9 = grace… given to us in Christ Jesus

before time began
C. Election has salvation of its object as its
purpose

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Note: Arminians evade God’s sovereignty in
salvation by affirming election only towards
office/work, not salvation
Scripture: The larger usage in the NT of ‘election’ is
towards salvation
2Thess. 2:13 = God from the beginning chose you
for salvation…
Eph. 1:4; 1 Pt. 1:2; Rom. 8:29; etc.
C. Election results in the unfailing salvation
of its object

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John 6:37-40 = all that the Father has given Me
shall come to Me

Acts 13:48 = as many were ordained to eternal life

believed
COMMON OBJECTIONS to ELECTION

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1. Answers to objection that election is
“unfair”
 All sinners deserve damnation
 If God would choose to save some it is mercy
to the damned…
 It is sinful to question God’s exercise of His
prerogative…
Rom. 9:19-21
2. Answer to objection that election waters
down evangelistic zeal

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Scripture: It is God’s election that guarantees the
fruit of evangelistic endeavor
Ac. 18:9f = do not be afraid, but speak… for I have
much people in this city
2Tim. 2:10 = I endure all things for the sake of the
elect
 03/26/2023
Reflect: The humbled sinner delights in
the thought of God’s sovereign choice
and motivates him to seek the lost.
 03/26/2023
Any questions?
 DOCTRINES OF GRACE
TULIP

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T TOTAL DEPRAVITY
U UNCONDITIONAL ELECTION
L LIMITED ATONEMENT
I
P
LIMITED ATONEMENT (L)

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The redemption of specific sinners was an
eternal plan of God...accomplished by the
atoning work of Christ. —R.C. Sproul
Introduction

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• Admittedly, one of the more controversial points of
Calvinism has been the “L” in the acrostic TULIP –
“Limited Atonement” (otherwise known as Definite
Atonement or Particular Redemption).
• Modern Calvinists theologians prefer “Particular or
Definite Redemption” because the word limited gives the
impression that God’s power to redeem is limited or
perhaps God can only accommodate a few to heaven and
therefore he limits His atonement.
• There have been some within the Calvinist tradition that
have held to the four-points (TUIP) removing the “L” on

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Limited Atonement.
• They call themselves "four-point Calvinists" - those who
hold to universal atonement. They propose to think of the
provision of salvation in Christ as universal in its intent;
but to represent it as given effect in its application to
individuals by the Holy Spirit only particularly.”
• They are known by the names; Four-point calvinist,
Amyraldianism, Hypothetical Universalism.
 03/26/2023
Issue: Was the atonement sacrifice of Christ
efficacious to save those whom Christ died
for? Does the death of Christ secures or
guarantees salvation?
Different views:

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1. Universalism – The death of Christ was intended for
all. All will go to heaven.
Refute: The bible is clear that not all will be saved.
2. Hypothetical universalism (Amyraldianism – the
death of Christ was universal in its intent but it is only
applied to some individuals.
Refute: It makes Christ’s death a failure to some
individuals.
3. Arminianism – Christ died to make the salvation
of all men possible. Man is the ultimate cause of

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salvation.
Refute: Christ came to save, not to make it possible.
4. Calvinism – The death of Christ is sufficient to
save all but God intended to save only a
particular group of people (the elect).
Point: The death of Christ will not fail to save these
people.
A Working Definition:

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For whom did Christ die? The Bible tells us that the
Son of God gave his life for a definite group of people,
those who God the Father planned to save from
“Before the foundation of the world” (Eph 1: 4).
The critical idea is that Christ had the salvation of a
particular number of people in view when he died on
the cross.
Understanding Atonement:
At-one-ment: It is the process of reconciling guilty sinners

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before a holy God through a sacrifice of atonement.
1. Substitutionary sacrifice – He took the place of sinners
under liability and penalty of the Law.
2. Redemptive sacrifice – process of release by payment
through a ransom.
3. Sacrifice of Satisfaction – the death of Christ was
primarily to satisfy God’s justice.
4. Sacrifice of propitiation – Removal of God’s wrath on
sinners by pouring it out on Christ.
Concluding questions:
• Did Jesus actually achieve all these things or

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didn’t he?
• Did he actually take the place of sinners when
he shed his blood for their sins?
• Was he really able to pay for all our sin by his
blood?
• Did he really satisfy God’s justice?
• Was he really able to appease God’s wrath so
that we would no longer face it?
This leaves us to conclude that the death of
Christ surely and truly saves a sinner.

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• The bible is clear that Christ died for a group of
people (elect) and whom he died for will surely be
saved.
• The intention of Christ in laying down his life was, not
merely to obtain for those for whom he died a
possibility of salvation, but actually to save them—to
bring them to the real possession and enjoyment of
eternal salvation
• What is the sense of these texts? (John 10: 28,

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29; Rom 8: 31 – 39)

Point: These passages can only have sense if

salvation is certain in Christ. The cross of Christ
secures our final salvation.
Practical benefits:
1. It humbles us, knowing that there’s nothing we could

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do to save ourselves. (Gal 6: 14)
2. Knowing that Christ died particularly for me I can
say with Paul (Gal 2: 20)
3. It makes me assured that no matter how Satan would
trouble me of past and present sins, he has already
paid for it.
4. It is also an encouragement to us in evangelism.
Acts 13: 48, we are not taking chances people might believe.
The sheep will hear his voice and they will follow him (John
10: 3, 16).
 03/26/2023
Any questions?
 DOCTRINES OF GRACE
TULIP

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T TOTAL DEPRAVITY
U UNCONDITIONAL ELECTION
L LIMITED ATONEMENT
I IRRESISTIBLE GRACE
P
IRRESISTIBLE GRACE (I)/
EFFECTUAL CALLING

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Working definition- The 1689 confession is quite
clear, the Call is of God’s free grace and special
grace alone, not from anything at all foreseen in
man, nor from any power or agency in the
creature, co-working with his special grace. In
theology this is called monergestic call. It is God
alone who calls unto salvation.
Issue: Is God sovereign in His intention or

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not? Can God truly save those whom he
intended to save?

Effectual Calling: The effectual call is

understood as God’s sovereign drawing of a
sinner to Christ for salvation.
Arminian concept: “The call of God could be effectually
resisted, and his purposes frustrated. He could not

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impart life unless the sinner was willing to have this life
imparted.” – ultimately, man’s will is sovereign over
God’s will. God is at the beck and call of the sinner.
JI Packer, Arminianism says, “God helps me to save
myself” or “I help God to save me.”
Review: Man is rendered incapable by sinful nature.
 03/26/2023
The Characteristics of the
Call:
A. God’s Decree and Effectual Calling:
Note: This relationship simply means that what God

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begins, in the order of salvation, he finishes.
2Tim 1: 9, “who (God) saved us and called us to a holy calling, not
because of our works but because of his own purpose and grace, which
he gave us in Christ Jesus before the ages began,”
• The cause of calling is God’s eternal decree (purposes and
grace) – “before the ages began”
• It is God alone who makes the call effectual, not man or a
cooperation –“Not because of works”
Point: The call is effectual or powerful because God cannot fail in
his purposes.
Rom 8: 28 – 30  This is the unbreakable chain of salvation. This is
made sure because of God’s sovereign purposes. He sees all of it as
already done (Past tense).

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Ordo Salutes – order of salvation: Election  regeneration
Effectual calling conversion  justification  glorification
Point: God does not do a “hit-and-miss’ in his plans and purposes as
the Arminians alleged. He is not short sighted. He sees everything
from beginning to last. How can God fail?
Ian Murray, “Determinative efficacy characterizes the call because it
is given in accordance with eternal purpose”.
Cf. Isaiah 46: 8 – 11
B. God’s sovereignty and the Call

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Key Text: John 6: 35ff
The issue: Why are there people in the big crowd who
have heard the message of Christ but have not believed?
John 6: 35, 36, Jesus said to them, “I am the bread of life;
whoever comes to me shall not hunger, and whoever believes in me
shall never thirst.36 But I said to you that you have seen me and yet
do not believe.”
• The external call is issued – “whosoever…”
• They have seen and heard but did not believe.
John 6: 37, 44, 65 3X Jesus reiterates the sovereign
nature of drawing to Christ of the Father.

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“No one” - The Lord simply says, that it is impossible for
men to come to him in faith by themselves; the Father must
“draw” them. And when God draws them to Christ –that is
effectual call.
• It is not a mere persuasion left for the sinner to
complete (prevenient grace - “It is up to you”)
• Those whom God shall draw to Christ will be raised on
the last Day. No one called shall perish.
v. 65 And he said, “This is why I told you that no one can
come to me unless it is granted him by the Father.”

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John 10: 26, “You do not believe because you are not part
of my flock,” not, “You are not part of my flock because
you do not believe.”
John 10: 27, “My sheep hear my voice, and I know them,
and they follow me.” Effectual calling
Conclusion: The drawing is effectual and irresistible
because the sovereign God is the one drawing.
“In the Arminian view, what separates belief and

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unbelief is not the drawing of the Father; the
Father draws all. Belief and unbelief, rather, is
owing to what particular individual as freely
choose to do. They may come, or they may refuse
to come. God has drawn all, so it is up to them.”
[Matthew Barette, Salvation by Grace]
C. The Inseparable Companion of effectual
call: External Call

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Concept: “Where the inner call comes to sinners, it is
mediated by the preaching of the Word. It is the same
Word that is heard in the external call, and that is made
effective in the heart in the internal calling…” [L.
Berkhof, S. T., p. 469]
Point: The same Word is heard in the external and
internal call. (2Thess 2; 14; Acts 17: 30)
Matt 22: 14, “For many are called, but few are chosen.”
Concluding point: The gospel is to be preached to every
creature – external or general call.

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A case study:
Acts 16:14And a certain woman named Lydia heard
us, a seller of purple of the city of Thyatira, who
worshiped God; whose heart the Lord opened, so that
she attended to the things which were spoken by Paul.
Point: God does the opening of the heart to respond to
the gospel (EC) – Lydia did not open her heart!
 03/26/2023
“God gets all the glory for our
salvation, while the human
instrumentality is not by-passed.”
D. Effectual call and the Holy Spirit

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2 Cor. 4:4-6 cf. 1Cor. 2: 14  Regeneration involves
illumination of the sinner’s mind
Points to consider: In dealing with sinners, we must avoid;
1. Self-confident optimism that we can easily persuade
anyone
2. Self-concluding hopelessness that anyone is beyond
the possibility of persuasion
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Any questions?
 DOCTRINES OF GRACE
TULIP

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T TOTAL DEPRAVITY
U UNCONDITIONAL ELECTION
L LIMITED ATONEMENT
I IRRESISTIBLE GRACE
P PERSEVERANCE OF THE
SAINTS
PERSEVERANCE of the SAINTS (P)
1689 Baptist Confession of faith, 17: 1, “Those whom God

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has accepted in the beloved, effectually called and
sanctified by the Spirit, and given the precious faith of His
elect, can neither totally nor finally fall from the state of
grace, but shall certainly persevere therein to the end, and
be eternally saved…”
Definition: Elect sinners unto whom salvation is applied
can never fall from grace, but they will persevere until the
end
INTRODUCTION

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 Unconditional Election demands the Perseverance of the
saints. The elect will be with Jesus in heaven.
 Limited Atonement demands the Perseverance of the Saints.
How can any of those for whom Christ died bear the wrath of
God themselves?
 The fitting climax of the doctrine of salvation has to do with
the protection of salvation.
 How secure is the salvation of the Christian? If it depends on
man, it cannot secure, if God, it surely is secured. Those
whom God has chosen to save will persevere until the end.
Opposite Extremes:
1. Salvation may be lost, and is renewable
• Salvation may be lost by grievous sinning

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• Salvation may be lost by denial of the faith
Point: This view arises from the false teaching of salvation
by works, or salvation by human effort.
2. Eternal security of salvation – salvation is eternally
secured no matter what you do
• Simply based on a single decision
• Regardless of the life of the professing Christian
Point: This leads to false assurance and licentious living
Necessity: Perseverance of the saints is only possible because of
God’s preservation.

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1. God preserves His salvation favors on believers
a) The Father’s purpose and power
• Rom 8: 28-30, 38, 39 – The unbreakable chain of salvation.
The origin in divine purpose will have its finality in the
saints’ glorification.
• John 10: 27-29 – that nothing can remove the sheep’s
salvation is because no one is greater than God.
Argument: To lose anyone among those on whom God set His
eternal purpose is to suggest that God’s purpose has failed. God
has no power to fulfill his plans.
 b) The Son’s merit of redemption
Titus 2:14, “who gave himself for us to redeem us from all
lawlessness and to purify for himself a people for his own

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possession who are zealous for good works.”
Point: The efficacy of the death of Christ is measured by its
intended effect
1John 3:8, “Whoever makes a practice of sinning is of the devil…
The reason the Son of God appeared was to destroy the works of
the devil.”
Point: That intended effect is the total defeat of the devil through
the redemption of his people.
Argument: Should anyone for whom Christ died fail in salvation is
to suggest an incomplete atonement.
 c) The Spirit keeping grace
2Thess 2:13, “But we ought always…, because God chose you as the
firstfruits to be saved, through sanctification by the Spirit and belief

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in the truth.”
Point: The spirit’s distinct work: sanctification from salvation until
glory
Romans 8: 11, “If the Spirit of him who raised Jesus from the dead
dwells in you, he who raised Christ Jesus from the dead will also
give life to your mortal bodies through his Spirit who dwells in
you.”
Point: The purpose of the spirit ensures resurrection in Christ
Conclusion: As certainly that the Spirit saw through the completion
of the Messiah’s work, so will He see through the Christian journey.
Application:
• Antidote to self-doubting fear: The certainty of our

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persevering is in the unfailing preservation of God, not our
fallible resolves.
Jude 24, 25, “Now to him who is able to keep you from stumbling
and to present you blameless before the presence of his glory with
great joy,…
Phil 1: 6, “And I am sure of this, that he who began a good work
in you will bring it to completion at the day of Jesus Christ.”
• To God alone be the glory for his preservation of our salvation.
2. God’s preservation is seen in the Christian’s
perseverance in faith and holiness

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Propositions:
3. Perseverance in faith and holiness is the evidence of true
conversion
John 8: 31, “So Jesus said to the Jews who had believed him, "If
you abide in my word, you are truly my disciples”
Rom 11: 22, “Note then the kindness and the severity of God:
severity toward those who have fallen, but God's kindness to you,
provided you continue in his kindness. Otherwise you too will be
cut off.”
Heb 12: 14, “Strive for peace with everyone, and for the holiness
without which no one will see the Lord.”
Point: No holiness, no heaven!
2. Perseverance as condition to final salvation
Col 1:22, “he has now reconciled in his body of flesh by his death,

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in order to present you holy and blameless and above reproach
before him, 23 if indeed you continue in the faith, stable and
steadfast…”
Heb. 3: 14, “For we have come to share in Christ, if indeed we hold
our original confidence firm to the end.”
Beware: Teachings that contradict the NT emphasis on evidence of
conversion.
Point: We must insist upon the responsibility of Christians to
persevere in faith and holiness till the end.
Apply: no true Christian continue in sin.
Problem Cases:

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• Backslider – a professing Christian who declines in
graces or falls into grievous sins = may still be a
Christian but under chastisement, Heb 12

• Apostate – a professing Christian who overthrows his

professed faith = not a real Christian from the very
beginning, 1 Jn. 2:19; 2Pt. 2:20f
3. Balance is needed in emphasis of these two points.
• There is no contradiction between God’s gracious preservation
as sure and the saints’ perseverance as a duty.

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Phil. 2: 12, 13, “Therefore, my beloved, as you have always
obeyed, so now, not only as in my presence but much more in my
absence, work out your own salvation with fear and trembling
(Perseverance of the saints), 13 for it is God who works in you,
both to will and to work for his good pleasure (Preservation of
God).
Analogy: Acts 27: 21-25, 30, 31  the assurance of rescue for
everyone; the warning; ‘no one will be saved, if…’
Points:
• If we fail to assert God’s preservation  we will

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promote legalism and pride
• If we fail to demand perseverance  we will promote
a damning false hope
• True Christians will not be lost, but apostasy is real
Point: Warnings therefore remain a valid address to
Christians (Heb. 3: 12, 13, 14)

“Salvation is by grace from first to last!”