What does one refer to when they mention T.U.L.I.P.? In the beginning when I was saved by God’s mercy and justice back in 2009, I heard this term referred to from time to time and I had no idea what they we referring to. So for those who don’t know, here it is. And by the way, Calvinism haters…go elsewhere, I don’t need your circular reasoning and pointless arguments here.
- Genesis 6:5: “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”
- Genesis 8:21: “And when the LORD smelled the pleasing aroma, the LORD said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done.
- Job15:14: What is man, that he can be pure? Or he who is born of a woman, that he can be righteous?
- Job 25:4-6: How then can man be in the right before God? How can he who is born of woman be pure? 5 Behold, even the moon is not bright, and the stars are not pure in his eyes; 6 how much less man, who is a maggot, and the son of man, who is a worm!”
- Psalms 51:5: “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.”
- Psalms 58:3: “The wicked are estranged from the womb; they go astray from birth, speaking lies.”
- Ecclesiastes 7:20: “Surely there is not a righteous man on earth who does good and never sins.”
- Ecclesiastes 9:3: “This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead.”
- Jeremiah 17:9: “The heart is deceitful above all things, and desperately sick; who can understand it?”
- Jeremiah 13:23: (NIV): “Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil.”
- Isaiah 64:6 “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away”
- Isaiah 64:7 “There is no one who calls upon your name, who rouses himself to take hold of you, for you have hidden your face from us and have made us melt in the hand of our iniquities.”
- Isaiah 64:8 “But now, O LORD, you are our Father; we are the clay, and you are our potter; we are all the work of your hand.”
- Mark 7:21-23: “For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person.”
- John 3:19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their deeds were evil.”
- John 6:44: “[Jesus said,] ‘No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.’”
- John 6:64-65: “[Jesus said,] ‘But there are some of you who do not believe.’ (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) And he said, ‘This is why I told you that no one can come to me unless it is granted him by the Father.’”
- John 8:34: “Jesus answered them, ‘Truly, truly, I say to you, everyone who commits sin is a slave to sin.’”
- Romans 3:10-11: “None is righteous, no, not one; no one understands; no one seeks for God.”
- Romans 8:7-8: “For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.”
- 1 Corinthians 2:14: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”
- Ephesians 2:1-3: “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience – among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” (our depravity being emphasised in the concept of being “dead”; only something external -i.e. God- can give a dead man life)
- Titus 3:3: “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.”
Total depravity is the fallen state of man as a result of original sin. The doctrine of total depravity asserts that people are by nature not inclined or even able to love God wholly with heart, mind, and strength, but rather all are inclined by nature to serve their own will and desires and to reject the rule of God. Even religion and philanthropy are wicked to God to the extent that these originate from a human imagination, passion, and will, and are not done to the glory of God. Therefore, in Reformed theology, if God is to save anyone He must predestine, call, elect individuals to salvation since fallen man does not want to, indeed is incapable of choosing God.
Total depravity does not mean, however, that people are as evil as possible. Rather, it means that even the good which a person may intend is faulty in its premise, false in its motive, and weak in its implementation; and there is no mere refinement of natural capacities that can correct this condition. Thus, even acts of generosity and altruism are in fact egoist acts in disguise. All good, consequently, is derived from God alone, and in no way through man.
This idea can be illustrated by a glass of wine with a few drops of deadly poison in it: Although not all the liquid is poison, all the liquid is poisoned. In the same way, while not all of human nature is depraved, all human nature is totally affected by depravity.
Nonetheless, the doctrine teaches optimism concerning God’s love for what he has made and God’s ability to accomplish the ultimate good that he intends for his creation. In particular, in the process of salvation, God overcomes man’s inability with his divine grace, though the precise means of this overcoming varies between the theological systems. The differences between the solutions to the problem of total depravity revolve around the relation between divine grace and human free will – namely, whether it is efficacious grace that human free will cannot resist, as in Calvinism, or prevenient grace enabling the human will to choose to follow God, as in Arminianism and Molinism.
- ^ The Book of Concord, “The Thorough Declaration of the Formula of Concord,” chapter II, sections 11 and 12; The Augsburg Confession, Article 2
- ^ Arminius, James The Writings of James Arminius (three vols.), tr. James Nichols and W.R. Bagnall (Grand Rapids: Baker, 1956), I:252
- ^ Canons of Dordrecht, “The Third and Fourth Main Points of Doctrine”; Westminster Confession of Faith, chapter 6; Westminster Larger Catechism, Question 25; Heidelberg Catechism, question 8
- ^ The Westminster Confession of Faith, 9.3
- ^ Ra McLaughlin. “Total Depravity, part 1″. Reformed Perspectives. Retrieved 2008-07-14. “[Any person] can do outwardly good works, but these works come from a heart that hates God, and therefore fail to meet God’s righteous standards.”
In Protestant theology, election is considered to be one aspect of predestination in which God selects certain individuals to be saved. Those elected receive mercy, while those not elected, the reprobates, receive justice without condition. This unconditional election is essentially related to the rest of the TULIP hinged upon the supreme basic belief in the sovereignty of God. Unconditional election is God’s choice to save people regardless of their sin or any condition. This basically means, God’s act of saving is not based on what man can do or choose to will, but man is loved by God without any conditions or man’s action or deeds but solely by God’s grace, thus unconditional election.
In Calvinism and [some] fundamental Christian churches (Waldensians, Katharoi, Ana Baptists, Particular Baptists, etc.) this election has been called “unconditional” because his choice to save someone does not hinge on anything inherent in the person or on any act that the person performs or belief that the person exercises. Indeed, according to the doctrine of total depravity (the first of the five points of Calvinism), the influence of sin has so inhibited the individual’s volition that no one is [willing] or able to come to or follow God apart from God first regenerating the person’s soul to give them the ability to love him. Hence, God’s choice in election is and can only be based solely on God’s own independent and sovereign will and [not] upon the foreseen actions of man. Scholastic Calvinists have sometimes debated precisely when, relative to the decree for the Fall of man, God did his electing – see supralapsarianism and infralapsarianism – though such distinctions are not often emphasized in modern Calvinism.
The Reformed position is frequently contrasted with the Arminian doctrine of conditional election in which God’s eternal choice to save a person is conditioned on God’s certain foreknowledge of future events, namely, that certain individuals would exercise faith and trust in response to God’s [offer] of salvation.
A number of passages are put forth to support the doctrine, including (quotations are from the ESV):
- John 15:16: “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.”
- Acts 13:48: “And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.”
- Romans 9:15-16: “For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy.”
- Romans 9:22-24: “What if God, desiring to show his wrath and to make known his power, has endured with much patience vessles of wrath prepared for destruction, in order to make the riches of his glory for vessles of mercy, which he has prepared beforehand for glory – even us whom he has called, not only from the Jews but also from the Gentiles?”
- Ephesians 1:4-5: “even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption through Jesus Christ, according to the purpose of his will,”
- Ephesians 1:11: “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,”
- Philippians 1:29: “For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake”
- 1 Thessalonians 1:4-5: “For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.”
- 2 Thessalonians 2:13: “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification [by the Spirit] and belief in the truth.”
- 2 Timothy 1:9: “who 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,”
In saving people unconditionally, God must guarantee all the means that he has for men to be saved. This means that true faith must be guaranteed. The source of this guarantee arises from the infinite worth of Christ‘s death to be applied to what God intended it for; like the salvation of a particular people. This is worked out by the Holy Spirit, which convicts the world of sin and righteousness. In doing this, the Holy Spirit opens hearts and eyes. This makes sinners both willing and able to exercise faith in the gospel. The goodness and grace of the gospel becomes irresistible to a rational person, so faith results. It is the result of a new nature that comes from being born again or regenerated by the Holy Spirit preceding faith. People are saved unconditionally while they are still enemies of the Cross. Yet, sinners do not remain enemies of the cross because of the things that follow election: God’s calling to faith, justification by faith, and glorification.
The doctrine of the limited scope (or extent) of the atonement is intimately tied up with the doctrine of the nature of the atonement. It also has much to do with the general Calvinist view of predestination. Calvinists advocate the satisfaction theory of the atonement, which developed in the writings of Anselm of Canterbury and Thomas Aquinas. In brief, the Calvinistic refinement of this theory, known as penal substitution, states that the atonement of Christ pays the penalty incurred by the sins of men—that is, Christ receives the wrath of God for sins and thereby cancels the judgment they had incurred.
The Calvinist view of predestination teaches that God created a group of people, who would not and could not choose him (see total depravity), to be saved apart from their works or their cooperation, and those people are compelled by God’s irresistible grace to accept the offer of the salvation achieved in the atonement of Christ.
The Calvinist atonement is called definite by some because they believe it certainly secures the salvation of those for whom Christ died, and it is called limited in its extent because it effects salvation for the elect only. Calvinists do not believe the power of the atonement is limited in any way, which is to say that no sin is too great to be expiated by Christ’s sacrifice, in their view. Among English Calvinistic Baptists, the doctrine was usually known as particular redemption, giving its adherents the name Particular Baptists. This term emphasizes the intention of God to save particular persons through the atonement, as opposed to mankind in general as General Baptists believe.
On a practical level, this doctrine is not emphasized in Calvinist churches except in comparison to other salvific schemes. When it is taught, the primary use of this and the other doctrines of predestination is the assurance of believers. To that end, they apply this doctrine especially to try to strengthen the belief that “Christ died for me,” as in the words of St. Paul, “I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20, emphasis added) and to emphasize that God is sovereign in carrying out his plan of salvation. Even so, most Calvinists believe they can freely and sincerely offer salvation to everyone on God’s behalf since they themselves do not know which people are counted among the elect and since they see themselves as God’s instruments in bringing about the salvation of other members of the elect.
The classic Bible passage cited to prove a limited extent to the atonement is Jn 10 in which Jesus uses shepherding practices as a metaphor for his relationship to his followers. A shepherd of those times would call his sheep from a mix of flocks, and his sheep would hear his voice and follow, while the sheep of other flocks would ignore any but their own shepherd’s voice.[Jn 10:1-5]. In that context, Jesus says, “I am the good shepherd. I know my own and my own know me, …and I lay down my life for the sheep,“[Jn 14-15] and he tells the Pharisees that they “do not believe because [they] are not part of [his] flock.”[10:26] He continues, “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.” [10:27f] Since Calvinists and nearly all Christians believe that not all have eternal life with God, Calvinists conclude that there are only two possibilities: either Jesus was wrong in saying that he would lose none of his sheep (a conclusion they reject), or Jesus must not have laid down his life for everyone, as they understand John 10 to imply. Formally, the Calvinist position can be expressed this way:
1. Jesus lays down his life for the sheep.[Jn 10:14-15] 2. Jesus will lose none of his sheep.[Jn 10:28] 3. Many people will not receive eternal life.[Mt 7:13-14] Therefore, the Calvinist position is that Jesus did not die for everyone, but only for those whom the Father purposed to save.
Additionally, in the high priestly prayer, Jesus prays for the protection and sanctification of those who believed in him, and he explicitly excludes praying for all: “I am not praying for the world but for those whom you have given me, for they are yours.”[Jn 17:9b]. Paul instructs the elders in Ephesus “to shepherd the church of God which He purchased with His own blood,”[Ac 20:28] and he says in his letter to the same church that “Christ loved the church and gave himself up for her.“[Eph 5:25] Likewise, Jesus foreshadows that he will lay down his life “for his friends,”[Jn 15:13 cf.10:15] and an angel tells Jesus’ earthly father Joseph that he “will save His people from their sins”.[Mt 1:21] Calvinists believe that these passages demonstrate that Jesus died for the church (that is, the elect) only.
Chapter 3, paragraph 6 of the Westminster Confession of Faith says, “Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.”
According to Calvinism, those who obtain salvation do so, not by their own “free” will, but because of the sovereign grace of God. That is, men yield to grace, not finally because their consciences were more tender or their faith more tenacious than that of other men. Rather, the willingness and ability to do God’s will, are evidence of God’s own faithfulness to save men from the power and the penalty of sin, and since man is so corrupt that he will not decide and cannot be wooed to follow after God, God must powerfully intervene. In short, Calvinism argues that regeneration must precede faith.
Calvin says of this intervention that “it is not violent, so as to compel men by external force; but still it is a powerful impulse of the Holy Spirit, which makes men willing who formerly were unwilling and reluctant,” and John Gill says that “this act of drawing is an act of power, yet not of force; God in drawing of unwilling, makes willing in the day of His power: He enlightens the understanding, bends the will, gives an heart of flesh, sweetly allures by the power of His grace, and engages the soul to come to Christ, and give up itself to Him; he draws with the bands of love. Drawing, though it supposes power and influence, yet not always coaction and force: music draws the ear, love the heart, and pleasure the mind.”
The statement of St. Paul is said to confirm that those whom God effectually calls necessarily come to full salvation: “(T)hose whom (God) predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified” (Romans 8:28,30), but it is especially several verses from the sixth chapter of the Gospel of John, which contains a record of Jesus’ teaching on humanity’s abilities and God’s activities in salvation, that serves as the central proof text for the Calvinist doctrine:
- John 6:37,39: “All that the Father gives me will come to me…. And this is the will of Him who sent me, that I should lose nothing of all that He has given me, but raise it up on the last day.”[ESV]
- John 6:44–45: “No one can come to me unless the Father who sent me draws him…. Everyone who has heard and learned from the Father comes to me.”[ESV]
- John 6:65: “(N)o one can come to me unless it is granted him by the Father.”[ESV]
P…Perseverance of the Saints
Perseverance of the saints, as well as the corollary—though distinct—doctrine known as “Once Saved, Always Saved”, is a Calvinist teaching that once persons are truly saved they can never lose their salvation.
Sometimes this position is held in conjunction with Reformed Christian confessions of faith in traditional Calvinist doctrine which argues that although individuals are free and responsible, they cannot choose salvation of their own accord. Rather, God selected certain individuals before the world began to whom he would draw to faith. According to Calvinism, since faith is not something they choose to do, but rather a work that God performs in them, it cannot be walked away from.
There also are many non-Calvinists who also maintain that once a person is saved they can never be lost. This Free Grace or non-traditional Calvinist doctrine is found predominantly in Baptist theology, but also other Protestant churches of the evangelical tradition.
In a sense, both can describe Christian believers as “once saved, always saved”, but the two forms attach a different meaning to the word saved—namely, whether or not it necessarily involves sanctification, the process of becoming holy by rejecting sin and obeying God’s commands. Because of this difference, traditional Calvinists tend to prefer the historical term “perseverance of the saints”, which is one of the five points of Calvinism, and advocates of the Free Grace doctrine usually prefer the less technical terms “eternal security”, “unconditional assurance”, and “once saved, always saved” to characterize their teaching.
The two views are similar and sometimes confused, and though they reach the same final conclusion (namely, eternal security in salvation), they reach it by different paths. Free Grace advocates seek to moderate the perceived harshness of Calvinism as it is found in the Reformed confessions and to emphasize that salvation is not conditioned on performing good works. Traditional Calvinists maintain that the Free Grace doctrine ignores certain key Bible passages and would be rejected by Calvin and the Reformed churches, which have both firmly advocated the necessity of good works and with which Free Grace has sought to align itself historically to some degree. Other denominations such as Catholics and Orthodox reject both versions of the doctrine.
The doctrine of Perseverance of the Saints is distinct from the doctrine of Assurance which describes how a person may first be sure that they have obtained salvation and an inheritance in the gracious promises of the Bible including eternal life. The Westminster Confession of Faith teaches on Perseverance of the Saints in its Chapter 17 and on Assurance of Grace and Salvation in its Chapter 18.
Doctrines of apostasy and “falling away” are common in the Holiness Movement within Evangelicalism and are contrary to doctrines of “perseverance of the saints”, “eternal security” and “once saved, always saved”.
The Westminster Confession of Faith has defined perseverance as follows:
They whom God hath accepted in His Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. ─Westminster Confession of Faith (chap. 17, sec. 1).
This definition does not deny the possibility of failings in one’s Christian experience, because the Confession also says:
Nevertheless [believers] may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein; whereby they incur God’s displeasure, and grieve his Holy Spirit: come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves (sec. 3).
Theologian Charles Hodge summarizes the thrust of the Calvinist doctrine:
- Perseverance…is due to the purpose of God [in saving men and thereby bringing glory to his name], to the work of Christ [in canceling men's debt and earning their righteousness ], to the indwelling of the Holy Spirit [in sealing men in salvation and leading them in God's ways], and to the primal source of all, the infinite, mysterious, and immutable love of God.
- On a practical level, Calvinists do not claim to know who is elect and who is not, and the only guide they have is the verbal testimony and good works (or “fruit”) of each individual. Any who “fall away” (that is, do not persevere in the Christian faith until death) is assumed not to have been truly converted to begin with, though Calvinists do not claim to know with certainty who did and who did not persevere.
Essentially, Reformed doctrine believes that the same God whose power justified the Christian believer is also at work in the continued sanctification of that believer. As Philippians 2:13 says, “It is God who is at work in you, both to will and work for His good pleasure.”
Thus, all who are truly born again are kept by God the Father for Jesus Christ, and can neither totally nor finally fall from the state of grace, but will persevere in their faith to the end, and be eternally saved. While Reformed theologists acknowledge that true believers at times will fall into sin, they maintain that a real believer in Jesus Christ cannot abandon one’s own personal faith to the dominion of sin. They base their understanding on key scriptural passages such as Christ’s words, “By their fruit you will know them”[Mt 7:16,20] and “He that endures to the end will be saved.”[Mt 24:13] Similarly, a passage in 1 John says, “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God.”[1Jn 3:7-9] The person who has truly been made righteous in Jesus Christ did not simply have faith at some point in life, but continues to live in that faith (“the righteous will live by faith.”[Rom 1:17] This view understands that the security of believers is inseparable from their perseverance in the faith.
In addition to fitting neatly in the over-arching Calvinist soteriology, Reformed and Free Grace advocates alike find specific support for the doctrine in various passages from the Bible:
- 1Peter 1:23: “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”
- John 5:24: “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.”
- John 6:35-37: 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. But I said to you that you have seen me and yet do not believe. All that the Father gives me will come to me, and whoever comes to me I will never cast out.”
- John 10:27-29: “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.”
- Romans 5:9: Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.
- Romans 8:1: There is therefore now no condemnation for those who are in Christ Jesus.
- Romans 8:35: Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?
- Romans 8:38-39: For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
- Romans 11:29: For the gifts and the calling of God are irrevocable.
- Hebrews 3:14: For we have come to share in Christ, if indeed we hold our original confidence firm to the end.
- 1 John 2:19: They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.
- 1 Corinthians 15:10: But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.
- 2 Corinthians 5:19: …that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.
- Ephesians 2:4-6: But God, being rich in mercy, because of the great love with which he loved us, 5even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved — and raised us up with him and seated us with him in the heavenly places in Christ Jesus…
- Ephesians 4:30: And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.
- Philippians 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.
- 2 Timothy 1:12: …which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that Day what has been entrusted to me.
- 2 Timothy 2:13: …if we are faithless, he remains faithful — for he cannot deny himself.
- Hebrews 13:20-21: Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.
- 1 John 3:9: No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God.
- 1 John 5:4-5: For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world — our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God?
- Ephesians 1:13-14: In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.
- John 17:2,12: “…since you have given him authority over all flesh, to give eternal life to all whom you have given him.” (12) “While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.”
- 1 Corinthians 1:6-8: …even as the testimony about Christ was confirmed among you — so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.
- 1 Thessalonians 5:23-24: Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it.
- 2 Thessalonians 3:3: But the Lord is faithful. He will establish you and guard you against the evil one.
- Hebrews 9:12: …he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.
- 1 Peter 1:3-5: Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.
- 1 John 5:11-13: And this is the testimony, that God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.
- Hebrews 6:17-19: So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain…
- Jeremiah 32:39-40: I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. I will make with them an everlasting covenant, that I will not turn away from doing good to them. And I will put the fear of me in their hearts, that they may not turn from me.
- Psalms 121
- Isaiah 46:3-4: Listen to me, O house of Jacob, all the remnant of the house of Israel, who have been borne by me from before your birth, carried from the womb; even to your old age I am he, and to gray hairs I will carry you. I have made, and I will bear; I will carry and will save.
- Romans 9:6-8: But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.
- Psalms 20:6: Now I know that the LORD saves his anointed; he will answer him from his holy heaven with the saving might of his right hand.
- Psalms 31:23: Love the LORD, all you his saints! The LORD preserves the faithful but abundantly repays the one who acts in pride.
- Psalms 37:28: For the LORD loves justice; he will not forsake his saints. They are preserved forever, but the children of the wicked shall be cut off.
- Psalms 55:22: Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved.
- ^ Grudem, Wayne, Systematic Theology, p. 788)
- ^ a b Perseverance of the Saints
- ^ Hodge, Charles. “Systematic Theology.” Web: 20 March 2010. Systematic Theology, 3.16.8
- ^ See also 1 Cor. 15:2; Hebrews 3:14; James 2:14, 21-22,26; Romans 1:17
- ^ a b Stanley, Charles. Eternal Security: Can You Be Sure? Nashville: Oliver Nelson, 1990. ISBN 9780840790958 pp.1-5
- ^ 3.6)
- ^ Calvin, John. Commentary on Hebrews 6:4 Commentary on Hebrews 6:4
- ^ Heb 2:1-4, 3:6, 12-14, 4:12-13, 6:4-12, 10:26-39, 12:25-29
- ^ ab “Does Hebrews 6:4-6 mean we can lose our salvation?” Got Questions Ministries. Oct. 10, 2009.