Menu

Doctrines

Healing in Scripture

,

Healing in Scripture, miracle healing, faith healing. Whole books have been written on this subject, but there is value in summarizing some basic truths, and bringing together relevant Scriptures on this timely topic. It is hoped that even this brief treatment will be enlightening and helpful.

An inexpensive little book that deals with healing in the context of all the spiritual gifts is William McRae’s The Dynamics of Spiritual Gifts. His balanced and biblical presentation of the subject is extremely helpful. Healing in Scripture. So many leap to conclusions based on someone’s reported experience and not on what God has said. Bodily healing, especially through apparent miracles, is a subject about which claims and opinions vary. Supposed healers, and healing services are popular with many in our day. These gatherings can generate a lot of emotion, but actual results are mixed. Some seem to be helped, but many more are not. For those who experience a measure of relief, the effects are often partial or temporary, and many are left disillusioned and discouraged.

This is far from the supernatural touch of God experienced by those in the New Testament Scriptures. The healing ministry of Christ and His disciples involved instantaneous miracles, and a complete restoration of health and wholeness (e.g. Mk. 1:30-31; Jn. 11:43-44). Further, they healed all who came to them (Matt. 8:16-17; Acts 5:16). This ministry had a definite purpose at the time. God used it to demonstrate who Christ is, and to authenticate the truths beings presented by Him and the apostles (Acts 2:22; II Cor. 12:12; Heb. 2:3-4).

God’s Healing Today

Since that message now has been accredited by God, and written down, the purpose of these sign miracles has been fulfilled. Things are not the same today. And yet the Lord still has the power to heal, and He does so in a number of ways. First, God has built into our bodies amazing restorative powers. The natural ability of the body to heal itself is a gift for which we thank Him. Second, God in His providence has given human beings the ability to discover and use many wonderful medicines, and medical procedures to help us. Third, God has the power to intervene in a supernatural way, beyond what nature or medicine can accomplish.

Sometimes all three of these factors come into play together. It may even be difficult to discern which method God has used–nor is it really necessary to do so. They are all a blessing from the Lord. Sadly, some feel that to pray for healing and then continue taking medicine shows a lack of faith in God. That is not so. “Every good gift and every perfect gift is from above” (Jas. 1:17). We can thank the Lord for what the doctor is doing to help us, while still trusting Him to act above and beyond this, according to His will.

No Healing on Demand

There are some who say miraculous healing is provided for in the atonement, just as forgiveness of sins is. They tell us that by ignoring this we are not preaching the “full gospel.” The idea that bodily healing can be claimed by faith because it was provided for in Christ’s atoning work on the cross is based on a misapplication of two verses in Isaiah 53. In a description of the coming Messiah’s work, the prophet says, “Surely He has borne our griefs and carried our sorrows….[and] By His stripes we are healed” (Isa. 53:4-5). But the first of these predictions (vs. 4) was fulfilled, before Calvary, through the compassionate healing miracles of Jesus (Matt. 8:16-17). The second (vs. 5) is seen by Peter as a reference to the spiritual deliverance experienced by each one who comes to Christ for salvation (I Pet. 2:24-25). It is not a promise of physical healing on demand.

In addition to the words of Isaiah, a verse from Hebrews is sometimes quoted. The verse that says the Lord Jesus is “the same yesterday, today, and forever” (Heb. 13:8). But this statement deals with Christ’s nature and person, not His healing ministry. The writer of Hebrews is concerned about Jews who might turn back from their Christian profession because of persecution (cf. Heb. 10:32, 35). His message to them is that there is no other “Christ” (Messiah) to whom they can turn, nor would there be in the future. The incarnate Son of God would forever be their only hope.

Christ died for our sins, not our sicknesses (I Cor. 15:3; cf. II Cor. 5:21; I Pet. 3:18). Because of Calvary, a lost sinner can be forgiven and saved eternally by calling upon the Lord in faith (Jn. 3:16; Acts 16:30-31; Rom. 10:13). In the words of the old gospel song, “Whosoever will may come.” But God does not guarantee that all who call upon Him for bodily healing will recover.

We know that Christ’s death paved the way for the restoration of all things, and this will eventually include full and final deliverance from sickness, pain and death (Rev. 21:4; cf. Rom. 8:18-25). But that is not the same as asserting that every sick person who prays for healing now, in this life, will receive it unfailingly (and that if healing does not come, it is because of a lack of faith on his part). This goes far beyond what the Bible teaches.

Whatever God does is for His glory and for our ultimate good. But that may involve giving us grace to sustain us in suffering, and to glorify Him in spite of our infirmities. The Apostle Paul provides an example of this (II Cor. 12:7-10). To demand that God must do as we ask in this matter is presumptuous and wrong. As believers we can be confident that when we pray God will answer. If physical restoration is His will for us, He will bring healing one way or another. But sometimes His answer is “No,” or “Not now.” Like an infinitely wise parent, He may refuse to give us what we ask for, knowing it would not be for the best–or because He has some greater purpose in our suffering (cf. II Sam. 12:13-23).

The Basis for Healing

Since God has already given many signs to demonstrate the truth of His Word, it is not necessary for Him to prove it all over again. In fact, if there is, in the individual, the will not to believe God, no miracle would be sufficient anyway. Even a resurrection from the dead would not change the mind of one who is determined to reject God’s written revelation (Lk. 16:31). What then is a valid reason for seeking healing? Fundamentally, there are two: God’s honour and glory, and our compassion and concern for the individual, based on our own perception of the need.

First, our overriding concern must be for the glory of God (Rom. 11:36; I Cor. 10:31). As the Westminster Assembly put it over 300 years ago, “Man’s chief end is to glorify God and to enjoy Him forever.” And we exclaim with the Apostle Jude, “To God our Saviour, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen” (Jude 1:25; cf. Ps. 104:31; I Tim. 1:17). But we cannot presume we always know what will best glorify God in a given situation. Ultimately, that must be left up to Him (cf. Isa. 55:8-9). With Paul, our desire should be that “Christ will be magnified in my body, whether by life or by death” (Phil. 1:20).

Second, as we see a need, we are able to present it to One who sympathizes with our weaknesses and encourages us to pray to “obtain mercy and find grace to help in time of need” (Heb. 4:15-16; cf. Phil. 4:6). In interceding for others, we express personal concern for the suffering individual. But again we do so with a sense that we may not always comprehend their deeper or more significant needs. We tend to see the immediate and surface problems, whereas God sees infinitely more (cf. I Sam. 16:7; Rom. 8:26-27).

Summoning the Elders

The primary passage in the epistles about bodily healing is James 5:13-16. Here are the verses involved, followed by a few observations:

Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.

James 5:13-16

Notice the repeated phrase “among you.” These are instructions for the local church, and for those who are a part of the fellowship of believers. And those who are ill among them are invited to “call for the elders [pastors, spiritual leaders] of the church” to come and pray for their healing. (This is the complete reverse of what so-called faith healers do today, calling the sick to come to them!) These local church leaders are not the only ones who can pray, of course (cf. Jas. 5:16; Gal. 6:2). But summoning them perhaps indicates the extreme and critical seriousness of the situation.

The elders are told to pray and anoint the ailing person with oil. Since olive oil was applied as a medication and a restorative in those days (e.g. Lk. 10:34), some believe that is what is in view here–that the instruction is to use both prayer and the appropriate medicine. (The two seem to have been combined in the healing of King Hezekiah, Isa. 38:1-5, 21.) Another possibility is that this is a ceremonial anointing, with the oil representing the united concern of God’s people, or symbolizing the special touch of God (cf. II Sam. 16:12-13; Ps. 133:1-3).

It is striking that this passage also refers to sin, and the confession of sin. Possibly the specific (though not necessarily exclusive) application of the practice is to those who were sick as a result of sin in their lives. Perhaps God has been using physical illness to discipline them, and turn them from their sinful ways (cf. Heb. 12:6, 11). This is another reason it would be appropriate for the church leaders, who have a knowledge of the case, to come at this time. Not all sickness is a result of personal sin (cf. Jn. 9:1-3), but some is (cf. I Cor. 11:27-30). For this reason, it is wise for the elders to question the individual, to discover if the Holy Spirit is bringing conviction for some specific sin. If so, it needs to be confessed before healing can begin (I Jn. 1:9).

Once this is done, the elders can appeal to the Lord in prayer for the restoration of the individual. And we are assured that God moves in answer to the fervent prayers of the saints (Jas. 5:17-18). God’s power is infinite, and His promise is “the prayer of faith will save [meaning deliver, or heal] the sick.” However, such a prayer does not involve twisting God’s arm, but abandoning one’s self to sovereign grace. As in other areas of our lives, there needs to be a humble submission to “Your will be done” (Matt. 26:39; Jas. 4:15; 5:11).

If God in His mercy brings healing, we can rejoice with the one whom He has touched. It is cause for celebration (cf. Acts 3:7-8). However, we must always leave the matter in His hands, and determine to have a “but-if-not” faith like the three Hebrews who faced death in the fiery furnace. They fully believed in God’s power to deliver them. But they did not presume to know His will in that specific case. So they affirmed His power to save, but said even if He did not deliver them they would not forsake Him, or bow down to other gods (Dan. 3:13-18). The Lord will act according to His perfect will, giving the faith to believe Him for healing, when that is His choice (I Jn. 5:14). And however He answers, we have cause to praise the One who works in all things for our good (Rom. 8:28).

See also James on Healing.

Believer’s Baptism: Its Mode and Its Meaning

Believer’s baptism is one of the two ordinances (religious ceremonies) of the church prescribed by the Bible. It is commanded by Christ. Near the end of His earthly ministry, the Lord Jesus issued to His followers what has come to be known as the “Great Commission.” He said:

believer's baptism

All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age”

Matt. 28:18-20

A Command of Jesus

The fact that the Lord made reference to His abiding presence “to the end of the age” shows that this commission was to involve not just the few who were gathered around Him that day. It is for all “those who will believe on Me through their word” (Jn. 17:20). In other words, all those who would put their faith in Christ right up until the end of the Church Age. The military would call such commands “standing orders.” They are to be followed by all believers until the day of Christ’s return.

The commission given to us by the Lord Himself is that we engage in the work of evangelism, calling others to faith in Christ, and enlisting them to be followers of Christ, as we ourselves are. These individuals are to be taught and trained. And they are to publicly declare themselves to be Christ’s followers by participating in the ordinance of believers baptism.

A Step for Believers

Logically, the command to baptize others also implies the need to be baptized. That means this is a step of obedience to the Lord Jesus Christ. We sometimes call it “believer’s baptism” because it is an act of public witness on the part of those who have believed. We read in Scripture, “Then those who gladly received his [Peter’s] word were baptized” (Acts 2:41). And, “When they believed Philip as he preached…both men and women were baptized” (Acts 8:12). And, “‘See, here is water. What hinders me from being baptized?’ Then Philip said, ‘If you believe with all your heart, you may'” (Acts 8:36-37). Also, “Many of the Corinthians, hearing, believed and were baptized” (Acts 18:8).

Since this ordinance is for believers, it follows that it is for those who are old enough to understand the gospel of grace and trust Christ as personal Saviour. Only when a person reaches the age of accountability can he make an informed decision to put his faith in Christ. While some groups practice infant baptism, that is not the biblical pattern. Believer’s baptism is what the Bible prescribes.

Not a Means of Salvation

It would be well to mention here that this act does not save a person, or somehow add to the salvation Christ has purchased for us. To suggest that would make baptism a kind of “good work” that helps to earn God’s acceptance. On the contrary, salvation is completely “by grace [a gift] through faith…not of works lest anyone should boast (Eph. 2:8-9). Similar to the other ordinance Christ gave us (the Lord’s Supper), baptism is a step of obedience for one who already possesses eternal salvation, through faith in Christ’s finished Calvary work (Jn. 3:16; 5:24; Rom. 1:16, etc.).

Involves Total Immersion

The word “baptize” is carried over from the Greek language (baptizo). The basic meaning of the word is to dip, immerse, or overwhelm (as with water).

Various groups use sprinkling or pouring as the mode of believer’s baptism. However, total immersion is the mode that most closely follows the meaning of the word. Further, this method best suits the theological significance of the act. Through faith, we are identified with Christ in His death and resurrection. In a very real sense, when Christ died upon the cross, the Christian died too. God sees us as being in Christ, legally participating in His death (II Cor. 5:21). That is how our sins were fully paid for.

And the resurrection life that is ours is the life of Christ planted within us by the indwelling Holy Spirit. Paul testifies, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:20). Baptism is meant to be a symbol of our identification with Christ in His death (going down into the water) and His resurrection (coming up out of the water).

Witness to a New Beginning

Baptism becomes not only a sign that we are identified with Christ. It is also a declaration that we will seek to live “in newness of life”–a life pleasing to God. Speaking of Christ’s death, Peter says, “[He] Himself bore out sins in His own body on the tree, that we, having died to sins, might live for righteousness” (I Pet. 2:24). Baptism expresses before others our desire to “live for righteousness.” In his letter to the Colossians, the Apostle Paul puts it this way:

“[You were] buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead….If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth, for you died, and your life is hidden with Christ in God.”

Col. 2:12; 3:1-3

And in Romans we’re told, “We were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:4).

Baptism is a public profession of faith, an act of public testimony, in obedience to the command of Christ. It says to all who witness the event, “I am a Christian and I want to live a life that is honouring to God.” This service should be an occasion of great joy for all concerned (Acts 8:39; 16:33-34).

Baptism & Church Membership

Finally, is it proper to insist that an individual be baptized before becoming a member of the local church? Yes, and here’s why. Believer’s baptism is one of the two great ordinances of the church, along with the Lord’s Supper. It does not make a person a Christian. Baptism is a public witness to one’s prior commitment to Christ. On the other hand, church membership is a public witness to one’s support of the local church. Though both are important, our allegiance to Christ should always take priority over our allegiance to a local congregation.

Though there is no formal church membership mentioned at first, the order is suggested at Pentecost–“Those who gladly received his word [who believed on the Lord Jesus Christ, after Peter’s sermon] were baptized; and that day about three thousand souls were added to them [they were joined to the church]” (Acts 2:41). Believer’s baptism identified them as followers of Christ.

Are the Spiritual Gifts Permanent?

,

Question: Janice asks, “Once God blesses you with a gift does He take it back (if you do not use it)?”

Answer: Interesting question! The quick answer is no, I don’t believe so. But let’s explore the subject a bit.

There are about 20 spiritual gifts listed in the New Testament. I say “about,” because there are one or two that may or may not be included (such as the gift of hospitality, I Pet. 4:9-10). Several lists of gifts are given, but each list is different, suggesting the ones mentioned may simply be examples, and that there may even be other gifts that are not specifically named. (Though I tend to doubt this.) The gifts are enablings of God’s Spirit, abilities granted to individuals so they can serve the Lord and His church, the spiritual body of Christ.

Each Christian has at least one gift (I Cor. 12:7, 11; Eph. 4:7; I Pet. 4:10). Some may have been given a cluster of related gifts. Though Christians disagree on the subject, it is my understanding that some of the gifts were themselves temporary, being of special use during the apostolic era. They were later withdrawn, or have become inoperative. The gift of apostleship itself is an example of this. In its technical and narrow sense, there are no more apostles today, since they had to be men who walked and talked with the Lord Jesus, and had seen the risen Christ (Acts 1:21-25; I Cor. 9:1). They were foundational to the church in the early days (Eph. 2:20).

But that is not exactly what you are asking. You want to know whether the gift an individual has been given will be taken away again, if it is not put to use. I can think of no teaching in the Bible to that affect–unless we interpret the Parable of the Talents that way (more of that in a moment). The gifts are endowments likely given at the time of the person’s conversion. No verse that I know of says “use it or lose it”–or anything like that.

The Parable of the Talents (Matt. 25:14-30) may seem on the surface to be teaching that, but not when we dig deeper. We think of a talent as an ability, and it is easy to assume that has a close relation to the spiritual gifts. But in the Bible a “talent” (talanton in Greek) is a unit of weight, used to measure out money–a talent of silver, ten talents of gold, etc. (See Est. 3:9 for example.)

These talents are not themselves abilities, but ability does enter into the picture. In Matt. 25:15 we are told, “To one he [the master] gave five talents, to another two, and to another one, to each according to his own ability.” Thus the talents represent material resources to be put to use according to individual giftedness. When there is an accounting later, the slothful servant does not have his ability taken away (vs. 28-29), but rather the resources and opportunities to exercise his abilities in the service of his master.

We may be able to draw a lesson from that relative to the spiritual gifts. It is possible to be sinfully careless or indifferent and not use the gifts God has given us. The gift (ability) may still be present, but lack of use may hinder its development, as well as its usefulness and productivity.

Let’s take the gift of evangelism as an example. The Bible says the Lord “gave some to be…evangelists” (Eph. 4:11). Each believer should share his faith, and work and pray to win others to Christ. But there is little doubt that some have a special gift in this area. They have an overwhelming passion to see others come to the Saviour, and a unique ability to present the gospel message clearly and effectively.

But the Lord can develop their gift further. He can provide the resources, either in a material sense, or in other ways, for the gift’s usefulness to be expanded. The Lord can help the person develop skills that relate to the more effective use of the gift. For instance, the individual can take training on how to be a soul winner, or how to preach. He can memorize Bible verses that will be useful in his ministry.

And when the gift is used, a couple of other things can happen. The spiritual fruit that follows is a confirmation and encouragement that God has indeed equipped him to do that work. Also, as those in the Christian community observe how the Lord is blessing, new opportunities for ministry will likely begin to open up. He may be invited to other places to do the work of evangelizing, or hold evangelistic programs.

None of this will happen if the gift is ignored. It is not that the gift is actually taken away, but it certainly lies dormant, and is not accomplishing what God intended. With each gift comes an attending responsibility. The gift is a stewardship, entrusted to us by the Lord which we are to use in His service. It is important for each of us to learn what kind of ministry the Lord has equipped us for, and to do it!

Jesus’ Blood

,

Was Jesus’ death and shed blood necessary for sin to be forgiven?

Question: Why did Jesus come to earth? Is it to cleanse our sins? But Jesus forgave many people before his death (Luke 7:48). Is the death of Jesus, and shedding of His blood necessary to cleanse the sins of anyone?

Answer: Those are important questions. First, you ask why the Lord Jesus came to this earth. There are a number of reasons. Here are several of them.

1) For one thing, as perfect Man, He gave human beings a pattern to follow. When He lived among us a sinless life, the Lord Jesus was able to show us the perfect example of goodness, love, righteousness, and so on (Acts 10:38; Heb. 4:15; I Pet. 2:21-22).

2) As God the Son, the second Person of the Trinity, He gave us a revelation of God. The Bible says, “In Him dwells all the fullness of the Godhead bodily” (Col. 2:9). In Him people saw “the glory of God the Father” (Jn. 1:14).

The Jewish leaders were right when they said, “Who can forgive sins but God alone” (Lk. 5:21). By the occasions when the Lord forgave sins (as you point out that He did), He was showing His deity and divine authority. But He still had to die to provide the final answer, as we’ll see.

3) He also came to fulfil promises made to Israel, long before. Promises concerning their coming Messiah-King (Isa. 9:6-7; Lk. 1:31-33). In this role He was rejected the first time. But He’s coming back again to set up His kingdom, and reign as King of kings and Lord of lords (Rev. 17:14; 19:16).

4) Most importantly for us, today, He came to pay our debt of sin. So many Scriptures say this that it’s impossible to miss. The Lord Himself told us He came “to give His life a ransom for many” (Matt. 20:28).

In His saving work, He fulfilled a promise made to Adam and Eve, after they sinned in response to Satan’s temptation. God gave a promise that One would be born of woman who would crush the serpent’s (Satan’s) head (Gen. 3:15).

And He fulfilled the promise made to Abraham that, “In you all the families of the earth shall be blessed” (Gen. 12:3). Jesus was born of a descendant of Abraham (Matt. 1:1). He also fulfilled the prophetic vision of Isaiah that “the LORD has laid on Him the iniquity of us all” (Isa. 53:6).

God had provided a temporary answer to the sin problem from the beginning. The death of sacrificial animals, when offered in faith, provided forgiveness of sins, until the coming of Christ. They all represented the death of an innocent substitute in place of the guilty sinner. When an individual placed his hand upon the sacrifice (Lev. 1:4), he was saying, in effect, “This is me; this animal is dying in my place.”

However, the Bible makes it clear that the death of an animal can’t, in any full and perfect sense, deal with the sin problem (Heb. 10:4). The many sacrifices were all pictures of Christ, the final “innocent Substitute.” They pointed forward to the Saviour yet to come, the one John the Baptist called “the Lamb of God who takes away the sin of the world” (Jn. 1:29).

The New Testament writers understood and confirmed that “Christ died for our sins according to the Scriptures” (I Cor. 15:3). He “Himself bore our sins in His own body on the tree” (I Pet. 2:24). “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God” (I Pet. 3:18). “Nor is there salvation in any other” (Acts 4:12; cf. Jn. 14:6).

In fulfillment of the Old Testament symbolism (Lev. 17:11), it was necessary that the Lord Jesus shed His blood on the cross, because, “Without the shedding of blood there is no remission [forgiveness]” (Heb. 9:22). For that, He had to become Man (Heb. 2:9), as He did through the virgin birth.

Note, in the following verses, how many times the shed blood of Christ is mentioned.

Through the cross, “the blood of Jesus Christ His Son cleanses us from all sin” (I Jn. 1:7).  “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7). “Being justified [pronounced righteous] freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation [the full satisfaction of God’s justice] by His blood, through faith” (Rom. 3:24-25). “Much more then, having now been justified by His blood, we shall be saved from wrath through Him” (Rom. 5:9).

Was it necessary for the sinless Son of God to shed His blood in order to save us? Yes! That is the provision God has made for our need. And it is the repeated testimony of the Word of God (see also: Eph. 2:13; Col. 1:14; Heb. 9:12; I Pet. 1:18-19).

Salvation for all men has been paid for in full by Christ on the cross. That is what the Lord meant, when He said from the cross, “It is finished” (Jn. 19:30). In the Greek language in which John wrote, that is only one word, “Tetelestia!” It’s a word that was often stamped at the bottom of bills when the debt was paid. It means “Paid in full.”

Now, God’s salvation is received as a gift is received, through simple faith in Christ. We cannot work for our eternal salvation. Nothing we can do will fully satisfy the justice of a holy God (Eph. 2:8-9). But there is no need to try to earn our salvation. It has already been paid for on the cross.

When we put our faith in Christ as Saviour, we are accepting His payment on our behalf (Jn. 3:16). When the jailor in Philippi asked how he could be saved, Paul’s answer was plain: “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31).

Eternal Security

Why Christians Can Be Sure of Eternal Security

Eternal security for Christians is sometimes a debated doctrine. But it is a precious truth that needs to be emphasized among God’s people.

Years ago, I met a dear Christian lady who was utterly terrified at the prospect of dying. Further conversation with her revealed the reason. She believed that if she were to die with one single sin unconfessed, she could be eternally lost. She had no sense of her eternal security in Christ. Somewhere along the way she had missed the great truth of the believer’s preservation. She’d never realized that the believer’s sin affects his fellowship with God, but not his relationship–he’s still a “child of the King.” This is a truth that needs to be emphasized in our preaching and teaching.

Some contend that a saved person can actually lose his salvation and be eternally lost all over again. But that is not what the Bible teaches. In the Gospel of John, Jesus asserts emphatically that those to whom He gives eternal life shall “never perish” (Jn. 10:28). It is recognized there are “problem passages” which have to be explained. (Usually, it is not the passages but the interpretation of them that is at issue.) But the evidence for the eternal security of the believer is so overriding that it dominates all of Scripture. Once the foundation for our security in Christ is recognized, we can seek the correct explanation for verses that seem to contradict it–and there are such explanations.

I. A Definition of the Doctrine of Eternal Security

What do we mean by “eternal security for Christians”? We mean that when a person gets saved, he’s saved forever. When a person becomes a Christian, when he’s truly born again, he can never, ever be lost. He can never under any circumstances lose his salvation–that it is impossible for a saved person to become an unsaved person. “Once saved, always saved.” All who are actually born again of the Spirit of God through faith in the saving work of Christ are eternally secure in Him, and are meant to be assured of the same.

Charles Ryrie, in his fine book So Great Salvation, offers this simple definition: “Eternal security is that work of God which guarantees that the gift of salvation, once received, is possessed forever and cannot be lost” (p. 137). To miss that leads to some dangerous misconceptions about God’s salvation. Rejecting that truth has led people into uncertainty and confusion. Carried to the extreme, it has led some to conclude that they cannot know if they are saved or not, until they die! But that is totally contrary to what God says.

II. Objections to the Doctrine of Eternal Security

Basically, three lines of evidence are appealed to in contradiction to the teaching of eternal security for Christians. Briefly, they are as follows.

1) Human Experience
This is the argument that goes: What about So-and-so? He got saved five years ago and now he says he doesn’t believe any more. That argument begins with human experience and tries to prove a particular interpretation of God’s Word on the basis of it.

But that is starting in the wrong place. God’s Word remains true whether it appears to be true in one person’s experience or not (Rom. 3:4a). Our judgment of another person’s spiritual condition can be faulty so many times.

2) Logical Difficulties
This argument goes like this: Tell people they’re secure and they’ll get careless about their spiritual lives. Human nature being what it is, if you give people freedom, they’re going to take advantage of it. But that is not a problem with the doctrine; it’s a problem with people. And God says just the opposite. In the biblical view, the gift of salvation and free grace promote godliness, not a defection from the faith.

God says understanding our liberty in Christ will encourage holiness, not carnality. “For the grace of God that brings salvation has appeared to all men, teaching us that [What? That we can sin as much as we please because we’re safe? No!]…teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age (Tit. 2:11-12). Confidence and joy in what God has done for us bring a desire to please Him and live for Him. That is love responding to grace.

3) Problem Texts
The third argument against eternal security has been alluded to already. People will say, “What about this verse? What about that verse?” Sometimes, the explanation is simple. Sometimes it’s not. But that’s true of any doctrine. The Bible is a profound book. There will always be difficulties and uncertainties to wrestle with.

Yet we know that God does not contradict Himself. So if it can be shown that the Bible strongly supports the doctrine of eternal security, then we need to consider some other interpretation for the passages that seem to suggest otherwise. In fact, the Bible does teach that Christians can never lose their salvation. The whole doctrine of salvation cries out for that. The whole scope of God’s work on our behalf necessitates it.

While there may be other lines of argument we could pursue, we shall deal with four, briefly. We could call them four pillars on which the doctrine of eternal security rests.

III. Four Pillars of the Doctrine of Eternal Security

These four foundational Bible truths make eternal security absolutely necessary and certain.

Pillar #1 – Without Eternal Security, Grace would not be Grace.

Grace is God’s unearned, undeserved favour. The root meaning of the word is “gift.” And for a gift to be a gift, it must be without cost to the receiver. Again and again, the Bible says salvation is all of grace. Ephesians 2:8, “By grace you have been saved…” Romans 6:23, “It is the gift of God…” Romans 3:24, “Justified freely, by His grace…” And God is just as emphatic when He tells us that grace excludes all human effort (Rom. 4:4-5). It is the same in Ephesians 2:9, “Not of works, lest anyone should boast.”

There’s nothing to be done about salvation but receive it (by faith). Christ has done it all. “It is finished” (Jn. 19:30). My salvation depends not on what I will do for God, but on what He’s already done for me. For anyone to suggest that God can save me, and then I can undo His work, is to make salvation partly God’s work and partly mine. It’s to say Christ’s sacrifice for us is not enough. It’s to say Christ was wrong when He cried from the cross, “It is finished.” That what He should have said is, “It’s partly finished.”

Harry Ironside uses an illustration that might be helpful at this point: Picture God saying to Noah after the ark was finished, “Now, Noah, I’d like you to hammer eight pegs in the outside of the ark. Leave them sticking out a few inches. And then, when the rain and the floods come, I’d like each one in your family to grab hold of a peg. The ark will enable you to ride out the storm, if you can only hold on until the flood is over.” But that’s absurd, isn’t it? God said, “Get inside,” and then God shut the door (Gen. 7:16). To say God will save me if I can just hold on is to make a mockery of grace.

To say I have eternal security if I can live a consistently good Christian life, or if I can just manage to remain faithful to Him is to mix grace and works. Then grace is no more grace. Good works are a response to salvation, not the cause (Eph. 2:8-10). Eternal life is a gift received, not a reward for faithful service. Salvation is a gift. It is God’s work, not mine. That’s how I know I am saved forever. The doctrine of free grace makes eternal security absolutely essential.

Pillar #2 – Without Eternal Security, Justification would not be Justification.

To “justify” in Bible terms–and particularly in Paul’s theology–means to declare righteous. To pronounce righteous. It is a legal matter. It affects the books of heaven. Heaven’s record of our lives is changed. When God saves us, He justifies us–He pronounces us righteous. Righteous enough to get into heaven. And how righteous is that? Perfectly righteous.

But now, here is the key. How can wicked, fallen sinners be pronounced righteous? What is the basis of God’s righteous verdict? As we’ve already seen, it’s not our own works. Instead it is the righteousness of Christ that has been credited to us. The believer has Christ’s righteousness credited to his account (II Cor. 5:21).

Those who suggest that a saved soul can ever be lost again have moved the ground of justification. They are saying, “Although I was saved on the basis of Christ’s righteousness, I’m kept saved on the basis of my own righteousness. But that can never be. When I get to heaven I’ll never be able to say, “Thanks, Lord–but as we both know, I’m here partly because of my own goodness and faithfulness.” Never! My justification is by grace. That excludes my deserving it in any sense. My heavenly destiny rests forever and only on the righteousness of Christ. Rom. 3:24, “Justified freely, by His grace, through the redemption that is in Christ Jesus.”

Consider carefully: I am justified because of Christ’s righteousness. I am saved because of His faithfulness. Until Christ sins, I am justified! The record next to my name shows that I’m as righteous as Christ. For any charge anyone in the universe brings against me, God’s answer is always the same: It is God who justifies on the basis of the finished work and perfect righteousness of Christ (Rom. 8:33-34). Is that righteous enough? Indeed it is! If I can ever be lost again, then God does not mean what He says, and justification is not justification.

Well, does that mean it’s okay to go on sinning? Should we, as Martin Luther once bluntly put it, “Go out and sin boldly”? No, of course not. Sin is a barrier to fellowship with God. Sin robs us of peace and joy in the Spirit. Sin hinders our witness and our fruitfulness. Sin affects our future rewards. Sin dishonours the name of the One we love. But it cannot alter a relationship that is determined by the sinlessness of Someone else. And that’s what justification is all about.

Pillar #3 – Without Eternal Security, Eternal Life would not be Eternal.

There is an obvious proof of eternal security we sometimes overlook. When God saves a person, He gives him new spiritual life. And think of how the Lord describes that life. It is called “everlasting” or “eternal.” And it is our present possession. Jn. 5:24, the believer ” has passed from death into life.” Life that is eternal.

And what does that mean? Eternal. Compare the physical for a moment. There are certain people described in Scripture who died physically, and by a miracle were restored to life. That happened to Lazarus, and to a number of others. But they are never said to have received everlasting physical life. And for good reason. They all died again. Lazarus died again. The life he was given (physically) was not everlasting. It was only a temporary restoration.

The notable exception to that is Jesus. His physical life was restored, by resurrection. And what was the nature of that life? Hebrews 7:25 tells us “He always lives…” And Romans tells us, “Christ, having been raised from the dead, dies no more. [And what do you mean by that, Paul? Explain. He goes on…] Death no longer has dominion over Him” (Rom. 6:9). And that is exactly what it means to have life that is eternal. You live always. You die no more. Death no longer has dominion over you. If you are given spiritual life, and you die again, then that life was not eternal. It’s that simple. It did not last forever.

If the doctor tells his patient, “You’re fit as a fiddle; you’ll live to be ninety,” and he dies the next day at the age of thirty-five, then the doctor’s guarantee was no good. And if God tells the one He saves “You’ll live forever,” and he but loses his salvation and suffers eternal death, then God’s guarantee was no good. But it is. Jesus says, “Whoever lives and believes in Me shall never die” (Jn. 11:26).

And he uses the strongest possible word for “never.” The Greek expression means: not under any circumstances, not under any conditions. No room is left for exceptions. And the same word is used in another verse. John 6:37, when Jesus says, “The one who comes to Me I will by no means cast out.” By no means–it’s the same word, “never.” Not under any circumstances, not under any conditions.

And look at another passage, John 10:27-29. That word “never” in vs. 28 is the same one used in the above verses. Having eternal life means we never perish. Not under any circumstances, not under any conditions. If I can ever lose the life God has given me, then forever does not mean forever, and eternal does not mean eternal, and everlasting does not mean everlasting, and Jesus did not speak the truth when he said, “Whoever believes in Me shall never die.” But He did speak the truth. And that is why eternal security is an essential doctrine–because eternal life is eternal.

Pillar #4 – Without Eternal Security, Salvation would not be Salvation.

There are some who will say, “No, I don’t believe a person needs good works to keep him saved. I don’t even think a Christian can lose his salvation when he sins. But what if he actually stops trusting in Christ? What if he chooses to stop believing?

In response, we could ask another question: What is it that keeps us saved? Is it our faith? Or is it the Lord? And let me say emphatically: It is not our faith that keeps us saved. Faith is simply the means of receiving God’s gift. Faith is entering into salvation. Faith is how we get saved. But it is not what keeps us saved.

To illustrate: Suppose you had your appendix removed. You placed yourself in the hands of a surgeon. You trusted the doctor to do the operation, and he did. But then, suppose at a later date you learn some things about the doctor that cause you to question his ability. You decide, in fact, that you will never let him operate on you again! Question: Since you have now lost faith in the doctor, will your appendix grow back? Will your gall bladder return? Of course not! The doctor, by his work, has brought about a basic change in the structure of your body. Faith received the work of the doctor But it is not faith that maintains it.

It’s a silly illustration, but it makes a point. Properly understood, the work of salvation is radical surgery. It is not simply a trivial cosmetic change. It is not superficial. God has transformed us and we can never be the same again. If salvation is all the Bible says it is, then we have been irreversibly changed. Faith receives the transforming power of God, but it is not faith that maintains it. That is one reason we can have full confidence that we are saved when we are asleep–or in a coma. We do not have to keep trusting Christ every moment, in order to be sure of heaven.

And consider another problem. If our continuing faith is the basis of our salvation, how much faith is enough faith? And how can I tell? Or if I die in a moment of doubt, will I be lost? You see the difficulty? Faith is not the foundation of our salvation. The finished work of Christ is. That was received as a gift is received, and God wrought a fundamental change in our beings. Salvation is not a superficial thing. It is not just a matter of having a certain attitude toward God.

So, what is the difference between saved and unsaved? All Christians should do good works. But the difference between saved and unsaved is deeper than that. (Lots of non-Christians do good deeds.) All Christians should avoid sinning. But the difference between saved and unsaved is deeper than that. (There are lots of good people who are lost.) All Christians should walk by faith. But the difference between saved and unsaved is even more basic than that.

There are actually dozens of things God does for the sinner the moment He saves him. It would make a worthwhile study to go over them. (The following is not intended as a complete list, but it will give some idea of the scope of this wonderful reality.

1) Election. The work of salvation is rooted in the eternal, sovereign purposes of God. The believer is foreknown (I Pet. 1:2); predestined (Rom. 8:29); elect (Col. 3:12); chosen (Eph. 1:4); and called of God (Rom. 8:30). And we have Jesus’ own assurance, “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means [not under any circumstances] cast out” (Jn. 6:37). As God’s chosen one, the believer is held in the unbreakable clasp of the Father and the Son (Jn. 10:28-29).

2) Entrance. Our acceptance by God is guaranteed on the basis of Christ’s finished work. The believer is redeemed (Rom. 3:24); forgiven–not just of past sins, but all sins (Col. 2:13); reconciled (II Cor. 5:19-20); justified (Rom. 3:24); God is fully propitiated–His justice is satisfied (I Jn. 2:2); the believer is accepted ( Eph. 1:6); made near (Eph. 2:13); he has access to God (Eph. 2:18); the believer is loved by the Father as He loves His own Son (Jn. 17:23) and nothing can separate him from His love (Rom. 8:35-39).

3) Elevation. The reason that entrance is possible, is the new standing of the believer in Christ. He is God’s inheritance (Eph. 1:18); a gift from the Father to the Son (Jn. 17:11); in the household of God (Eph. 2:19); a member of God’s family (Eph. 3:15); a child of God (Jn. 1:12); adopted (Gal. 4:5); a son and heir in the family (Gal. 3:26); belonging to a chosen generation (I Pet. 2:9); part of a holy nation (I Pet. 2:9); a special person in God’s sight (I Pet. 2:9); he has become a citizen of God’s kingdom (Col. 1:13); a citizen of heaven (Phil. 3:20); a member of Christ’s spiritual body (Eph. 1:22-23); in the fellowship of the saints (I Cor. 1:9; I Jn. 1:3); a royal priest (I Pet. 2:5, 9); he is light in the Lord (Eph. 5:8); made righteous (II Cor. 5:21); sanctified, positionally (I Cor. 6:11); perfected forever (Heb. 10:14); freed from the condemnation of the Law (Rom. 6:14); under the rule of grace (Rom. 6:14); standing in grace (Rom. 5:2); he is built upon Christ and His finished work (I Cor. 3:11); he is already positionally in the heavenlies (Eph. 2:6).

4) Enrichment. With that great standing has come eternal enrichment. He has every spiritual blessing (Eph. 1:3); he is complete (Col. 2:10); he qualifies for a heavenly inheritance (which is already reserved for him, Col. 1:12; I Pet. 1:3-4); he is an heir of God (Gal. 4:7); and a joint heir with Christ (Rom. 8:17); he has the down payment of the Holy Spirit indwelling him, guaranteeing his future (Eph. 1:13-14).

If that seal is to remain on us–if the Holy Spirit is with us forever, but it is possible to lose our salvation and face eternal judgment, then the Spirit of God must go to hell with us. But there again we run counter to Scripture. Second Thessalonians 1:9 states that the unsaved “shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power.”

5) Enablement. Some of God’s blessings relate to spiritual life and enablement. The believer is born again (Jn. 3:6); made alive (Eph. 2:1); a new creation (II Cor. 5:17); indwelt by the Triune God (Eph. 4:6; Jn. 14:20; I Cor. 2:11); freed from sin’s grip (Rom. 6:6-7); delivered from Satan’s power (Col. 1:13); possessing a heavenly Intercessor (Rom. 8:34); having everlasting comfort (II Thess. 2:16); he has all that is necessary to live a godly life (II Pet. 1:3).

And none of these operations is ever said to be reversed and/or repeated. We do not read of the born again person becoming “unborn”–an impossibility. We do not read of the citizen of heaven losing his citizenship and needing to reapply for it. We do not read of the one baptized into the body of Christ becoming “unbaptized” and needing to be “rebaptized,” or “unsealed” by the Spirit and needing to be “resealed.” These are all part of the permanent work that God does when the sinner receives His great gift.

When God saves a person, He brings into being a “new creation.” He changes the very nature of the person. Think of what the Bible says in II Cor. 5:17. “If anyone is in Christ, he is a new creation; old things have passed away [You and I cannot bring them back; they have passed away.]; behold, all things have become new.” Colossians 2:10 declares, “You are complete in Him [in Christ. And nothing more can be added to something that is complete.].” Hebrews 10:14 assures us, “By one offering He has perfected forever those who are being sanctified. [Perfected forever–two words that cannot be improved upon: perfected…forever.].”

First Corinthians 12:13 says, “By one Spirit we were all baptized into one body–whether Jews or Greeks, whether slaves or free…[The moment we were saved the Spirit of God has placed us into the body of Christ–the Church–and united us with Christ and with one another. God did that.].”

Colossians 3:3: You died and your life [that is, your new life] is hidden with Christ in God. [My! That is radical surgery! The patient died! Who is going to resurrect him? Do you have the power to raise the dead?].” From God’s perspective, the saved person is as good as glorified already (Rom. 8:29-30).

God knew from the beginning those who would trust in Christ. And those who receive God’s gift of salvation enter into the total work. It is all one. It is not “whom he justified some of whom he glorified.” There are no exceptions allowed. God is able to view the work from eternity as final and complete. The same verb tense is used in each case. He will not fail to finish what He has started in each of us. The outcome is guaranteed.

To sum up, the wonderful truth of the believer’s eternal security harmonizes perfectly with the great doctrines of Scripture. It gives full value to the grace of God by rejecting any human condition or effort. It recognizes the true ground of justification–not our righteousness but always and only Christ’s. It lets eternal mean eternal. The believer shall never perish. Not under any circumstances; not under any conditions. And it reckons with the absolute and total nature of God’s work that we call “salvation.”

Certainly there are questions and difficulties–as there are with any doctrine. But once the foundation of our salvation is recognized, we are driven to the conclusion that the answers must lie elsewhere than abandoning our trust in God’s keeping power. See also Assurance of Salvation.

If you wish to study the subject of eternal security further, this book may be helpful to you: Salvation Is Forever by Dr. Robert G. Gramacki.

Assurance of Salvation

Once Saved Always Saved

Assurance of salvation is an important aspect of the Christian life. Assurance has to do with being positive and confident. How does this relate to God’s gift of salvation? Once saved always saved? Some object to such teaching. But we need to consider what the Bible says.

Picture yourself sitting in a fine restaurant. You have just finished a delicious meal. But wait a moment. How do you know that? How do you know that you’ve just eaten a meal? Yes, it’s a silly question. But think about it.

“Well,” you might say, “there are the dirty dishes. There are the chicken bones, and my soiled napkin. And, oh yes, there’s the bill for the meal, sitting there. And anyway, I feel full. I know I’ve just eaten because my stomach tells me I have.” And more than that, over a period of time, the strength and energy the food provides will show in the productivity of your life.

Now, let us make an application of that. Are you a Christian? And if so, how do you know for certain that you are? What is the basis for your assurance of salvation? Because the Bible says we can know it. The Apostle John says, “Beloved, now [right now] we are children of God.” And later, “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life” (I Jn. 3:2; 5:13). And the Apostle Paul testifies, “I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day [the day of Christ’s return]” (II Tim. 1:12).

So again, the question is, how? How can one be so confidently “persuaded”? In answer, we should be able to see three kinds of evidence producing assurance of salvation. One that is outside ourselves–like the empty plates on the table (what we might call objective evidence). Another that is inside–like that full stomach (subjective evidence). And still another comes from what happens in the longer term.

1) Objective Evidence Giving Assurance of Salvation
Our objective evidence is what Christ has done for us, and what God has said about it. That is our soul’s great anchor. “[Christ] Himself bore our sins in His own body on the tree” (I Pet. 2:24). Do you believe that is so? If you do, then personalize the following verses. Insert your own name, as indicated. And keep reading them over thoughtfully, until the wonderful truth strikes home.

“All we [including…your name] like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on Him [Christ] the iniquity of us all [including your name]” (Isa. 53:6).

“For God so loved the world [including your name] that He gave His only begotten Son, that whoever [including your name] believes in Him should not perish but have everlasting life” (Jn. 3:16).

“As many [including your name] as received Him, to them [including your name] He gave the right to become children of God, to those who believe in His name” (Jn. 1:12).

And Jesus says, “He [meaning your name] who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life” (Jn. 5:24).

Now, can you say you have assurance of salvation. That you are indeed a Christian? And can you explain how you know that you have God’s gift of eternal life? If you were standing at the gate of heaven today, what is the one reason you could give, based on these verses, for being allowed into God’s heaven?

2) Subjective Evidence Giving Assurance of Salvation
The subjective evidence of salvation is the witness of the Holy Spirit, and the fruit of the Spirit. That too can give assurance of salvation. Though this is not the foundation of our faith, it should flow naturally from it, bringing further assurance of our spiritual condition.

“The Spirit [of God] bears witness with our spirit that we are children of God,” says Romans 8:16. That speaks of a growing inward confidence, generated by the indwelling Spirit of God. “Because you are [now, present tense] sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!'” (Gal. 4:6–“Abba” is a child’s term of endearment for a parent, like “Dearest Pappa”).

3) Confirmative Evidence Giving Assurance of Salvation
In the life of the Christian there should be confirming evidence that he is born again. Inwardly, the Spirit of God will begin producing the fruit of Christian character. Outwardly, among other changes, there will be a fruitful ministry for Christ, according to the individual’s gifts and abilities, that affects the lives of others. These can give ongoing assurance of salvation. Consider the following passage: I John 5:9-12. “Every good tree bears good fruit,” Jesus tells us. And “by their fruits you will know them” (Matt. 7:17, 20). The fruit, or results of God’s salvation are such things as:

¤ New confidence in prayer (Heb. 4:16; I Jn. 5:14-15)

¤ A desire to study God’s Word (I Pet. 2:2; cf. Ps. 119:97)

¤ A sense of kinship with God’s people (I Jn. 3:14; cf. Ps. 119:63, 79)

¤ A desire to attend the house of God (Ps. 122:1; Heb. 10:24-25)

¤ A sensitivity to sin in our lives (Gal. 5:17; I Jn. 1:5-10)

¤ Growth in Christian character, and such qualities as love, joy, and peace (Gal. 5:22-23; II Pet. 1:3-8)

¤ A heart to serve the Lord and see others come to Christ (I Cor. 9:16; Rom. 10:1; cf. Ps. 40:8)

Though such qualities will not appear in an instant, fully developed, they should begin to manifest themselves more and more, in who has trusted in the Saviour. If they do not, we need to reexamine our commitment to Christ, because “faith without works is dead” (Jas. 2:20). True saving faith will reveal itself in our lives. These things provide an outward evidence of the inward reality. But the rock of our confidence is not a “think so” or a “feel so.” It’s what Christ has done on our behalf, and what God has promised.

When we put our faith in Christ, we are saved because God says so. Once saved always saved–because God’s work in the one He saves is eternal. That settles it.

Plan of Salvation

Jesus Saves Sinners

The plan of salvation is about what God has done to provide eternal life for all who will seek it. The plan is simply this: Jesus saves sinners! That is the essence of God’s great work of saving those who are lost. He Himself is the answer to a question asked long ago: “What Must I Do to Be Saved?” (Acts 16:30-31). It is the most important question anyone can ever ask, because it has to do with a person’s eternal destiny. Your destiny and mine.
Some years ago, I heard a simple explanation of the plan of salvation that makes use of the old Bad-News-Good-News formula. Here it is, slightly abridged and adapted. I trust it will be of help to you.

The Bible contains both bad news and good news. The bad news is something about us. The good news is something about God.

The Bad News

Each of us is a sinner. Romans 3:23 says, “All have sinned and fall short of the glory of God.” Good as we are, we have all come short of God’s standard of perfection. And the bad news gets even worse.

More Bad News

The penalty for sin is death. Romans 6:23 says, “The wages of sin is death.” By sinning, we have earned death. That means we deserve to die and be separated forever from a holy God. But now, the good news.

The Good News

Here is God’s plan of salvation in 3 words: Jesus saves sinners. Christ died in our place. Romans 5:8 tells us, “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” Christ took the penalty we deserve for sin, and died in our place. Three days later, He came back to life, to prove sin and death had been conquered. And just as the bad news got worse, the good news gets even better.

More Good News

We can be saved forever, through faith in Christ. In response to the question posed above, the answer was given, “Believe on the Lord Jesus Christ and you will be saved.”

Our salvation depends not on how we feel, or on any good works we do, but on what Christ has already done for us. The Apostle Paul wrote to a group of Christians at Ephesus and said, “For by grace [God’s undeserved favour] you have been saved through faith, and that [that salvation is] not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8-9).

What does it mean to BELIEVE ON the Lord Jesus Christ, or to put our FAITH in Him? It means we trust in what He has done to save us. It means we depend on Him alone for forgiveness and for eternal life.

That is a basic look at God’s plan of salvation. Is there anything keeping you from trusting in Christ?

If you have never done so before, you can pray right now and tell God you are trusting in His Son. Just remember, it isn’t a prayer that saves us. It is the work of Christ upon the cross. Prayer is simply how we tell God we are putting our trust in His Son, the Lord Jesus Christ. Is that what you want to do?

A Prayer That You Could Offer

“Dear God, I know I’m a sinner. I know my sin deserves to be punished. But I believe Jesus saves sinners. I believe that Christ died for me and rose from the grave. I trust Jesus Christ alone as my Saviour. Thank you for the forgiveness and everlasting life I now have as Your free gift to me. In Jesus’ name, Amen.”

For Your Further Thought:

Some suggest there are many ways to be saved. But the Bible presents the one and only plan of salvation. It is through the Bible, the Word of God, that we learn what Christ has done for us and come to believe on Him (Romans 10:17).

The Bible describes the non-Christian as being spiritually dead (Ephesians 2:1, 5). What is required is a new spiritual birth (John 3:3). This is a work of God, not a matter of human effort. It is received through personal faith in Christ (John 1:11-13).

John 3:16 tells us “God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

In John 5:24, Jesus explains, “He who hears my word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.”

And we are assured in Hebrews 7:25 that Christ “is able to saved to the uttermost [completely and forever] those who come to God through Him, since He always lives to make intercession for them.”

HaveHave you discovered God’s plan of salvation? Do you believe what the Bible tells us about Christ and His work on the cross for you? Have you trusted in Him alone for your eternal salvation? Click here to check out another article Assurance of Salvation.

This website will also other material that can be of help to you. May the Lord continue to direct you into the fullness of His blessing. To learn more about God’s wonderful plan of salvation, see Charles Ryrie’s book “So Great Salvation”.