THE ANCHOR OF THE SOUL

That by two immutable things, in which it is impossible for God to lie, we might have strong consolation, we who have fled for refuge to lay hold upon the hope set before us: which hope we have as an ANCHOR OF THE SOUL, both sure and steadfast, and which enters within the Veil; where Jesus has entered as a forerunner for us, even Jesus, having become a High Priest forever after the order of Melchizidek. (Heb. 6:18-20). Introduction The above quote is a promise of security. Yet it comes in a passage most used by some to introduce doubts as to the security of our salvation in Christ Jesus. As I have travelled around most of this world, I have found this to be the number one question troubling believers. This is true not only of new converts, but also of pastors, evangelists, and teachers. I have spent entire days in seminary classes, explaining all the passages which to some seem to suggest that a believer, once saved by faith in Jesus Christ, might in some way lose that salvation and be eternally condemned. The question is a serious one. If salvation can by any means be lost, then everyone who has believed must be made aware of it. Furthermore, if this is true, then the gospel message should never be proclaimed without also adding this warning! We have no right to say, Believe in the Lord Jesus and you shall be saved, if that salvation could by any means be placed in doubt. We should then say, if you believe in Jesus Christ, you might be saved. Ultimately, the question concerns, not us or our conduct, but the work of Jesus Christ on the cross. The question that must be asked, and honestly faced is this: Is the blood of Jesus Christ all-sufficient for our salvation? The moment we add anything to the cross, we have declared that it is not. This is true whether the additional condition is placed before or after salvation. As we will see, and as the above passage boldly declares, the ANCHOR OF OUR SOUL, which is the finished work of Christ, is SURE and STEADFAST! It is my prayer that this small work may lead many who doubt into The full assurance of hope (Heb. 6:11, 10:22 ).

Pressing On To Maturity

Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, and laying on of hands, and resurrection of the dead, and eternal judgement. And this we shall do if God permits. (Heb. 6:1-3 ) The challenge of the book of Hebrews is found in the phrase press on to maturity. The means to this end is to see Jesus (Heb. 2:9 ), and to consider Jesus (Heb. 3:1 ), and to fix our eyes on Jesus (Heb. 12:2 ). For this reason, the first eight chapters show the superiority of Jesus to prophets (Heb. 1:1-3 ), angels (Heb. 1:4-2:8 ), Moses (Heb. 3:1-6 ), Joshua (Heb. 4:8 ) and Aaron (Heb. 7:1; 8:6 ). The recipients of the letter, Jewish Christians once thrilled by the message of the Messiah, had now become dull of hearing (Heb. 5:11 ). The danger of this spiritual condition in those who have believed can be estimated by the words of Jesus in Matt. 13-14-15 . There is no question but that they were in the process of hardening the heart (Heb. 3:8, 15; 4:7 ). The indication is that in the face of increasing persecution for faith in Jesus, they were included to forsake the assembling of themselves together (Heb. 10:25 ), and to return to the safe and acceptedyet apostate-worship of the Jewish temple. It is this shrinking back of the soul (Heb. 10:38-39 ) from the reality of Christ to the shadows of dead ritualism that the author seeks to combat. To overcome their increasing spiritual sluggishness (Heb. 6:12 ) and to press onto maturity is the goal of the author. GRADUATING FROM THE BASICS Leaving is not forsaking, nor rejecting, but rather graduating from the basic doctrines of the Christian faith. As the babe graduates from the milk to sold food (Heb. 5:13-14), so the believer must grow from basics to advanced teachings of the Word of God. The word, aphiemi in the aorist active participle indicates a first step in attaining the ultimate goalmaturity. The author then gives us the six elementary principles or basic doctrines of the faith. REPENTANCE The word repent is from meta, meaning to change, and noeo, which is thinking from nousthe mind. To repent is to change ones mind, which will result also in a change of action. As we will see, the primary focus of this verb is to change ones mind about Jesus Christ. Here the repentance is from dead works. When one enters eternal rest in Christ (Heb. 4:3 , Matt. 11:28 ), he has ceased from his own works (Heb. 4:10 ). In other words, he trusts in the cross of Christ completely as being all-sufficient for his salvation. That our salvation is totally apart from our own works is certain (Eph. 2:8-9 , Ro. 4:3-5 ). All attempts to work for or to earn salvation are called dead works. The flesh can produce nothing but death (Ro. 8:6, 13 ). But the work of Jesus Christ on the cross completely finished (Jo. 19:30 ) Gods plan for salvation. Therefore, the very

first step of spiritual experience is to repent from dead works. (SEE APPENDIX A: DOCTRINE OF REPENTANCE) FAITH TOWARD GOD The second basic doctrine is the counterpart of repentance, that is, faith in God follows repentance from dead works. As the apostle Paul says in Phil . 3:3 , For we are the circumcision, who worship God in the Spirit, and glory in Christ Jesus, and have no confidence in the flesh. True repentance can no more exist apart from faith, than can faith comes without repentance. As Paul said to the Thessalonians, You turned to God from idols to serve a living and true God. (1 Thess. 1:9 ). All true faith toward God will be directed through His Son Jesus Christ (Jo. 5:24, 37-38; 6:29, 40 ). THE DOCTRINE OF BAPTISMS Baptism is an extremely important teaching in Scripture. However, its true importance cannot be appreciated unless it is seen, as here, in the plural. In fact, there are seven distinct baptisms presented in the New Testament. We must recognise that the root meaning of the verb baptizo is to initiate or to identify. It is only be acquired usage that the meaning is to immerse. Of the seven baptisms, four are literal, and three are ritual or symbolic. 1. BAPTISM OF THE CROSS (Mk. 10:38 , Lk. 12:50 ) On the cross Jesus was literally identified with the sins of the world. He was made to be sin (2 Cor. 5:21 ) and judged in our place. 2. BAPTISM UNTO MOSES (1 Cor. 10:2 ) The children of Israel were identified as Gods delivered people, in connection with Gods chosen deliverer. 3. BAPTISM OF THE HOLY SPIRIT (Matt. 3:11 , 1 Cor. 12:13 ). Here the believer is permanently identified with Jesus Christ forever. This wonderful union never occurred until after the cross and began at Pentecost (Jo. 7:37-39 , Acts 1:8, 2:3-4 ). 4. BAPTISM OF FIRE (Matt. 3:11-12 , 2 Thess. 1:7-8 ) This is the identification of the unbeliever with eternal fire. 5. BAPTISM OF JOHN (Matt. 3:11 , Mk. 1:4 ) A baptism in water, identified with repentance in preparation for the coming Messiah. 6. BAPTISM OF JESUS (Jo. 1:29-34 ) John here makes it clear that baptism was to be the means of identifying the Messiah. He would be the One on Whom the Spirit would descend in the form of a dove. 7. CHRISTIAN BAPTISM (Acts 19:3-5 ) I refer to the above passage because it clarifies that there is a distinction between Christian baptism and the baptism of John. Christian baptism identifies one as a believer in the death, burial, and resurrection of the Lord Jesus Christ (see 1 Cor. 15:3-4 ). It is a public ritual celebrating the spiritual baptism received at salvation (1 Cor. 12:13 ). It serves as a public dedication to live in newness of life (Ro. 6:4 ) in the resurrection power of Jesus Christ. It is a sacrament in the truest sense of the word, since the Latin sacramentum originally meant a soldiers oath of loyalty. So we are able to see that in the doctrine of baptisms would be included an understanding of the distinction of Old and New Testament doctrine, of the dispensational change from the Mosaic Covenant to the New Covenant, and of our greater privileges and provisions in Christ, which is a major emphasis of the book of

Hebrews (Heb. 12:18-24 ). Baptisms have to do with identifying ones position. The next doctrine relates to ones practice.

Maturity

THE LAYING ON OF HANDS Association: relates to practice! This is another doctrine over which there is much confusion. Where the baptisms have to do with ones identification or position, the laying on of hands has to do with ones

association or practice. The laying on of hands originated in the Old Covenant system of sacrifice. The one offering the sacrifice would lay his hand on the head of the sacrifice being offered (Lev. 1:4; 3:2, 8, 13; 4:24, 29 etc.) There was a symbolic sense of substitution and of representation in which his guilt was transferred to the innocent offering, while the innocence of the offering was transferred to him. The offering was therefore slain for his guilt, while the offender went away forgiven free from guilt. By the association created by laying his hand on the offering, he was enabled to go forward in practice as one who is declared not guilty. Later, the laying on of hands became a common form of ordination as with Joshua under Moses (Num. 27:18 ). In this way Joshuas association with Moses became the basis for his practice. The mantle of leadership was passed from Moses to Joshua. This same use of laying on hands was continued in the early church for ordination to service (Acts 13:3 , 1 Tim. 4:14; 5:22 ). Jesus and the apostles would often lay hands on those being healed (Matt. 9:18 , Acts 28:8 ), and it was a means of imparting the gift of the Holy Spirit in the beginning (Acts 8:17 ). There is no Biblical evidence for such practices beyond the time of the Apostles. THE RESURRECTION OF THE DEAD

The focus here is of the resurrection of believers. This was a fundamental part of the early preaching of the apostles (Acts 2:31, 4:2, 33, 17:18 ). Jesus said, I am the resurrection and the life (Jo. 11:25 ). While the Bible teaches the resurrection of believers to eternal life, and of unbelievers to eternal judgment (Dan. 12:2 , Jo. 5:24, 29 ), because of the following doctrine, the focus here is of believers. ETERNAL JUDGMENT

This is the end of all who will not believe in Jesus as their personal saviour. Ultimately, the basis of judgment is unbelief (Jo. 3:18-19 , 2 Thess. 2:12 ). It must be made clear that without Jesus Christ there is no hope of eternal life, for He Himself said, I am the way, the truth, and the life; no one comes to the Father but through me.(Jo. 14:6 ) It is worth noticing that these six doctrines come in three couplets that present three categories of Biblical truth. First, the doctrines of salvation (repentance and faith), second, the doctrines of spirituality (position and practice), and third, the doctrines of eternal destiny (resurrection and judgement). These basic doctrines must be mastered as foundational to all further growth in the faith. However, once understood, it is time to progress to the strong meat of the Word. One aspect of advanced doctrine is the high priestly ministry of the Lord Jesus, as taught by the book of Hebrews. PRESS ON TO MATURITY The phrase press on is from phero, and is in the passive voice, meaning to be carried or to be borne along. The same word is used passively in 2 Pet. 1:21 of the prophets who were borne along by the Holy Spirit in the inspiration of Scripture. Maturity is from teleos and speaks of completeness or of fulfilment. The word is used of Pauls continued spiritual progress (Phil . 3:14 ), and though often translated perfect, it is not used in the sense of sinlessness. It is better understood in the sense of that which is completed or has come to fulfilment. As seen in Heb. 5:14 , maturity implies being accustomed to advanced doctrines. The practical application of those in life, resulting in one who is trained to discern good and evil. This is a designation for Biblical wisdom (1 Ki. 3:9 ). Such discernment is an evidence of spirituality (1 Cor. 2:15 ). The reason such discernment is so difficult is that the height of evil is Satans counterfeit of all that is good (2 Cor. 11:4, 14-15 ). All who continue to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ (2 Pe. 3:18 ) will be carried along into maturity by the inner working power (Eph. 3:20 ) of Gods indwelling Spirit and His Word, received in faith (Ro. 10:17 ).

What Happens When One Is Saved?

For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the posers of the age to come (Heb. 6:4-5 ) As our author develops his argument, he gives a list of the spiritual blessings that take place at salvation. We will come back to the phrase, it is impossible, after we are certain about whom we are speaking. THEY HAVE BEEN ENLIGHTENED This granting of spiritual enlightenment is part of the convicting ministry of the Holy Spirit (Jo. 16:7-11 ). It is described as coming to the light in Jo. 3:21 . The Psalmist said, The entrance of Thy words gives light (Ps. 119:130 ). It is at the point of enlightenment that one repents of dead works as in vs. 1. Note that this occurs once, the word hapax, a favourite of the author, means once for all, never to be repeated. (SEE APPENDIX A: FIVE WORKS OF THE HOLY SPIRIT) THEY HAVE RECEIVED THE GIFT The word tasted is geuomai, the same word used of Jesus, who tasted death for every man in Heb. 2:9 . Peter speaks of those who have believed as having tasted that the Lord is good (1 Pe. 2:3 ). Jesus spoke of those who believe as those who eat the flesh of the Son of Man and drink His blood (Jo. 6:53 ) he was using the idea of tasting or eating and drinking as a figure for faith. The heavenly gift can be nothing other than the gift of eternal life (Jo. 10:28 , Ro. 3:24, 6:23 ) THEY ARE PARTAKERS OF THE HOLY SPIRIT Been made is literally became, from ginomai, which means, to become something you were not. No unbeliever can be a partaker of the Holy Spirit. Partakers comes from metochos made up of meta, a preposition of association, and echo to have, therefore to have association with. It is the same word used in Heb. 2:14 of Jesus partaking of flesh and blood. THEY HAVE TASTED THE GOOD WORD OF GOD Again we have the same word as in vs. 4 with the idea of feeding on the Word of God. The word good, kalos indicates what is profitable, healthy. That this word came to them by teaching is indicated by rhema, which means the word spoken, or verbally communicated. One of the first and most lasting evidences of salvation is a love and hunger for the word of God, which to the needy soul is sweeter than honey (Ps. 19:10 ). THEY HAVE EXPERIENCED RESURRECTION POWER The power in the coming age is the power of resurrection. This is the power given to all who believe in Jesus Christ. When we live in that power, we are spiritual. When we do not, we are carnal. Pauls expressed desire was That I may know Him, and the power of His resurrection (Phil 3:10 ). Our desire ought to be to live in newness of life (Ro. 6:40 ). It should be pointed out that the form of all the verbs here is the same. The aorist

participle speaks of five things that all occur at the same time, which is salvation. This form is also used to indicate that which is preliminary to the action which is to follow whether of pressing on to maturity, or of falling away. These are the only two possibilities for the believer. It is the eternal blessing of the one, and the awful penalties of the other that our author is presenting. Take just a moment to see how these five blessings relate to the first five of the basic doctrines. There is a strong parallel here, and we certainly understand that the basic teachings of Christianity are designed to give us solid grounding in what occurred when we believed in the Lord Jesus Christ. The sixth does not apply, as eternal judgement is for unbelievers only. Lets take a look at the authors position on eternal security.

What Happens When One Is Saved?

One thing is certainno man can hold two opposing viewpoints at the same time. That is, not if he is of a sound mind! So the writer of Hebrews could not hold to a position of absolute eternal security, and at the same time teach that loss of that salvation was possible. This is the man who writes, For if we go on sinning wilfully after receiving the knowledge of the truth, there remains no more sacrifice for sins, but a certain terrifying expectation of judgment, and the fury of a fire which will consume the adversaries.(Heb. 10:26-27 ), and It is a terrifying thing to fall into the hands of the living God. (Heb. 10:31 ), and Our God is a consuming fire (Heb. 12:29 ). We will look at these verses in time. First, what did the author believe about the all-sufficiency of the cross of Jesus Christ? PERFECTED FOREVER The position of the author is clearly given in the tenth chapter of the book. He begins by showing what the law and animal sacrifices could not do (vs. 1-4). They could not make perfect the worshipers. By his own definition he means to have a conscience cleansed of the guilt of sins, knowing full and complete forgiveness for all time. If the Old Testament sacrifices could have done this, they would have ceased to be offered. In other words, once the work of cleansing was finished, it would never have to be repeated. This is exactly what Jesus Christs death accomplished. When He had by Himself purged our sins (Heb. 1:3), Jesus cried out, It is finished! (Jo. 19:30). At that point, He had completed the work the Father sent Him to do. By means of his human body, Jesus did what all the sacrifices of history could not do (vs. 5-9). He fulfilled the will of God to save sinful men (1 Tim. 2:3-6, 2 Pe. 3:9). The Son of man has come to seek and to save that which was lost (Lk. 19:10).

Here we are told that in fulfilling the will of God, offering His own body on the cross, we have been sanctified once for all. The word for sanctified is hagiazo meaning to set apart to God, to make holy. It is the same root for the word saint and holy. The verb is in the perfect tense, speaking of what has been accomplished in the past, with permanent results. This meaning is strengthened by the phrase once for all which is the intensified verb ephapax, which means once for all, never to be repeated. In the original manuscripts of Scripture, words that only occur once in all of the Bible are called hapax legomenon, that is spoken only once. The preposition epi (over, above) prefixed to hapax serves to intensify the meaning. You will find this same word used in Heb. 7:27, 9:27-28, 10:2. In the strongest possible terms, our author has declared the security of our salvation But, he does not stop here!

ALL SINS PAID AT ONCE vs. 12

In contrast to the necessary repetition of animal sacrifices (Heb. 10:3, 11), Jesus offered one sacrifice for sins for all time. Here all the sins of human history are included, and this means your sins; past, present and future! The phrase, for all time, literally means unto all perpetuity, perpetually, forever. The work of Christ on the cross is all-sufficient for all time and eternity! It never stops having its saving effect. If the blood of Christ (Heb. 9:14) is the eternal solution to all sins for all time and eternity, doesnt it seem ludicrous and foolish to think that any sin we might commit could undo what He has done forever? In other words; how can the cross of Christ be sufficient for all sin, and at the same time, not be sufficient? His strongest argument is yet to come!

Someone might argue, Yes, the work of Christ is sufficient for all sins for all time, but while it covers all sins, it may not take care of the sinner! Yet here the author says that those sanctified ones he mentioned in vs. 10 have been perfected forever. The word translated forever or for all time is the same phrase as in vs. 12, with the same meaning, perpetually, forever. The force of this phrase is especially strong in signifying in unbroken continuance. The word perfected clinches the argument. It is the exact same word, in the very same form as the cry of victory Jesus gave on the cross. It is finished! The word teleioo means finished, completed. The perfect tense means that the work of the cross, once accomplished, has ongoing results throughout all time and eternity. And this is the word translated perfected that is applied to us. There is no way to avoid the authors absolute stand on the eternal security of the believer in Jesus. Since it is abundantly clear that the authors stand is beyond doubt, it is just as certain that he could not in another passage teach the position that one could by some means lose their salvation. Coming back to chapter 6, we must now identify just what it is impossible to do, once one has fallen away.

Case Of Those Who Have Fallen Away

if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned. (Heb. 6:6-8) It should be clear that we are discussing believers in this passage. That believers often fall away is not denied by the writer. We have probably all seen believers who have fallen away, for one reason or another, and perhaps have ourselves fallen away at some point of time. But we need to determine what is involved in such a fall, and to see that the consequences, though very severe, do not include loss of that ones salvation. The key issue is just this: what are we falling from? And what are we falling to? The answers are clearly given in the Bible. FALLING DEFINED BIBLICALLY The words fallen away come from the common verb for falling down, which is pipto. It is prefixed by the preposition para which means from or beside, depending on the construction. When used of a believer, this term is the exact opposite of standing firm (Eph. 6:13-14) in ones faith.

This verb is used in 1 Cor. 10:12: Therefore let him who thinks he stands take heed lest he fall. A child of God may fall into pride (1 Tim. 3:6), reproach (1 Tim. 3:7), or temptation (1 Tim. 6:9). However, the condition spoken of here in Hebrews is far more serious and prolonged. In 4:11 he says, Let us therefore be diligent to enter into that rest (of faith), lest anyone fall through following the same example (of the Exodus generation) of disobedience. Here the word for disobey is apetheia, from which we get apathy. It literally means disobedience through unbelief. When a believer develops a habit or lifestyle of such disobedience he or she is said to have fallen from grace, as in Gal. 5:4 and Heb. 12:15. This condition is extremely dangerous, for the simple reason that it is so subtle and deceptive. These Hebrews were not in danger of falling into temptations of the flesh, or of immorality. Such sins are easy to spot and identify. They were in the far

greater danger of falling from a sure trust in the grace of God to a return to the temple and all its shadows and rituals (Heb. 8:5, 10:1). Even today, when a Christian rejects the grace of God for religious requirements, they are very hard to convince that they are wrong. While many religious practices are contrary to the Bible, they are still perceived to be good. And this is precisely where maturity in Gods word is needed to discern between good and evil (Heb. 5:14). Paul warns of these subtle dangers in Colossians 2, among other passages. Many believers today have turned from the Word of God to trust in the works of religion, thus have fallen from grace (Gal. 5:4, Heb. 12:15). As Peter warns in 2 Pe. 3:17, You therefore, beloved, since you know this beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked.

Case Of Those Who Have Fallen Away

THE PROCESS OF FALLING AWAY In the five warning sections of Hebrews we are given a picture of the progressive nature of such a fall. First, lets take a look at the five sections: 1. Warning against drifting (Heb. 2:1-4) 2. 3. 4. 5. Warning against doubting (Heb. 3:7-15) Warning against dullness (Heb. 5:11-14) Warning against despising (Heb. 10:26-31) Warning against disregarding (Heb. 12:25-29)

In these sections, all of which are used to disprove eternal security, the

author is addressing believers. He reveals the progressive nature of the falling away he is speaking of in our passage. He repeatedly speaks of them as brethren, and concludes all the warning sections with these words, Therefore, since we receive a kingdom which cannot be shaken, let us have grace (literally, let us keep holding grace), by which we may offer to God acceptable service with reverence and awe. In the case of the Galatians, we have people directly charged by the Apostle Paul as having fallen from grace (Gal. 5:4), yet in verse 11 he calls them his brethren. They obviously have not fallen from salvation! How and why did they fall, and what was their spiritual condition once fallen? FALLINGFROM WHATTO WHAT? Since it said that they had fallen from grace, we should ask, to what did they fall? The answer is given in Heb. 3:1-5. After having been saved by grace through faith under the ministry of Paul, they had been led astray by false teachers. The claim of these heretics was that for salvation to be certain, one had to be circumcised and keep the Mosaic Law. This error began with some who were Pharisees who believed early in the story of the Acts (15:15, 5). Even though rejected by the Apostles (Acts 15:24), this teaching spread and was the primary battleground of the Apostle Paul. It was a battle between pure grace on the one hand, and works on the other. In Gal. 3:1-5 Paul draws the contrast between Spirit and flesh, and faith and works. The Spirit goes together with faith, and flesh goes together with works. As Paul later says in Romans, But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace (Ro. 11:6). You cannot add one work of the flesh and retain the grace of God! Thus, in trusting in circumcision and works of the law, the Galatian believers had fallen from grace. THE FALLEN CONDITION No other passage so clearly describes the spiritual condition of the person who has fallen from grace like Galatians 5. In the first seven verses, Paul uses five descriptive phrases that show the terrible spiritual damage of the soul to those who turn away from firm reliance upon the grace of God. Shocking as these phrases are, they help us to understand the stern warning sections of the book of Hebrews as they are intended. SPIRITUAL SLAVERY In Gal. 5:1 Paul declares that Christ Jesus died to bring us into freedom. This is not freedom to do as we please, nor license to sin. (SEE APPENDIX A: DIVINE DISCIPLINE) It is freedom from sin to serve God and live the abundant life of Jo. 10:10. This freedom is the gift of the grace of God, by trusting His Word. And you shall know the truth and the truth shall make you freeif therefore the Son shall make you free, you shall be free indeed (Jo. 8:32, 36). At salvation we enter into a condition of spiritual rest (Matt. 11:28-29; Heb. 4:3). We rest in faith because the work for our salvation is finished (Jo. 19:30, Heb. 4:3). Biblical spirituality is the continuance of that rest through our life. This is the rest which comes from spiritual growth (Matt. 11:29) and which may be lost through lack of spiritual diligence (Heb. 4:11). When we forsake Gods plan of grace, we

also forsake Him. We are like the prodigal son, a slave in a foreign country. These Galatians had gone from living as children of the King, to living like common slaves to the law of Moses, which cannot save (Ro. 3:19-21) and cannot give spirituality (Ro. 8:1-4). They were subject to a yoke of slavery. NO BENEFIT FROM CHRIST In Gal. 5:2 he says to those who accepted circumcision as insurance on their salvation, Christ will profit you nothing or not at all. It is impossible for a person in carnality to have the spiritual benefits of their relationship to Christ. The prodigal son was still a son, but he could not enjoy the privileges of his sonship, because he was not with the Father. Earlier, in Gal. 2:20-21 Paul contrasts the experience of one living spiritually by faith, and that of one having fallen away from grace. While the spiritual believers experience Christ living in them, the others frustrate the grace of God. The word translated frustrate is atheteo and means to set aside. To add any work to salvation, spirituality or security is to set aside the grace of God, that is, to act as if the blood of Christ is not sufficient. In that case Paul says, Christ died in vain.

SPIRITUAL INDEBTEDNESS Paul tells such deceived fools (Gal. 3:1) that they are under obligation to keep the whole law. Since it is true that whoever keeps the whole law, yet stumbles in one point, he is guilty of all (Ja. 2:10), anyone who wants to take the law as a means of spirituality or security must fulfil every demand. When we add even one work to what Christ did on the cross, we have nullified His sufficiency and placed ourselves in debt to keep the whole law. Now to the one who works, his wage is no longer reckoned as grace, but as debt (Ro. 4:4). In other words, we will get just what we deserve, nothing more. Yet under the grace of God, we get nothing we deserve (hell), and everything we do not deserve (Christ and eternal life). Which do you want? AN INEFFECTIVE RELATIONSHIP In some translations (KJV) we read, Christ is become of no effect to you . Others (NASV) have You have been severed from Christ. Actually, the new Kings James Version comes closest to the original meaning when it says, You have become estranged from Christ (Gal. 5:4) The word katargeo means to render powerless or to make idle or inactive. The tense implies that this occurred at the point of time when they turned to works of the law. It is intensified by the preposition apo, which means away from. One cannot fall from grace without also straying from Christ. Since these Galatians were already believers when they took up this teaching; their seeking to be justified refers not to salvation so much as to spirituality and eternal security. FALLEN FROM GRACE

We now have a clearer picture, from Scripture, what this term implies. It was exactly this problem the author of Hebrews was warning about. To fall from grace is to turn from faith to works. The contrast is set forth in Gal. 5:5 and 6. Here we see the three great spiritual virtues in order (as in 1 Cor. 13:13), they are faith, hope and love. These are progressive, as also seen in Ro. 5:1-5. Only genuine faith (total dependence upon the grace of God) can produce hope, or assurance. And only on the foundation of such hope can love be built. As John says, We love Him because he first loved us"(1 Jo. 4:19). It is only when His unconditional love is received in Jesus Christ, giving us the full assurance of hope (Heb. 6:11), that the Spirit of God is free to generate His love in us. UNABLE TO RUN THE RACE In this last figure (Gal. 5:7), we see the opposite condition from that which the author of Hebrews wanted to produce. Let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and finisher of faith" (Heb. 12:1-2). He is the beginning and the end, and the entire spiritual race is to be run by faith in Him. Who hindered you?" Paul says. The word enkopto means to cut in on. This is a reference to the one disturbing you in Gal. 5:10, the false teacher. In Acts 15:24 they are spoken of as those who are unsettling your soul. Those who teach that Christians can lose their so-great salvation always unsettle the souls of those they touch.

Case Of Those Who Have Fallen Away

I recently spoke with a man who believed one could lose his or her salvation by sin. When I suggested Solomon as an example of a believer who fell into gross immorality and idolatry, the response was, Yes, I believe that Solomon is in hell today! Imagine! The author of Proverbs, Ecclesiastes and Song of Solomon, one of whom Peter wrote, saying holy men of God spoke as they were moved by the Holy Spirit (2 Pe. 1:22), being in hell! Especially when we have Gods own Word (and it is impossible for God to lie, Heb. 6:18) that, even if Solomon should be disobedient, I will be his Father

and he shall be My son. If he commit iniquity, I will chasten him with the rod of men (Divine Discipline) and with the stripes of the children of men: but My mercy shall not depart from him. (2 Sam. &:14-15). In the Bible we have many dire warnings to the children of God about the many dangers of neglecting our spiritual life or of ignoring the Word of God. The damage that is done to our own soul, to the souls of others and to our witness for Christ can be great. Beyond this, we have the inestimable loss of eternal reward, which we cannot now even comprehend. There is never a hint in these passages that loss of salvation is possible. Many of the passages most often used to support loss of salvation come from the book of Hebrews. CRUCIFYING TO THEMSELVES THE SON OF GOD Having wilfully fallen away, it is impossible to renew them again to repentance, since they keep on crucifying to themselves the Son of God, and keep on putting Him to open shame. (Heb. 6:6 authors translation) The above translation accurately reveals the force of the verbs in this verse, and throws much light on what the author is saying. Fallen away is again para beside, and pipto, the verb for fall. The aorist tense speaks of a definite point of time when this occurs, that is the decision to count the blood of Christ as insufficient and to turn back to works of the law. Many believers do this very thing. The active voice declares that this is a wilful decision. In fact, this is the wilful sin of Heb. 10:26. The participle speaks of the ongoing effects of this decision which are now declared. These are shown in two present participles, both of which are also active in voice. This means that the first erroneous decision has developed into a continued practice. The word crucify is made up of a preposition of repetition, ana, with the verb for crucifixion, stauroo. The personal pronoun heautois, showing the direction of force to be reflexive, to themselves, to their own disadvantage. The dative case is often called dative of advantage/disadvantage. Now what is the effect of crucifixion? Death or separation! Paul applies this truth when he says, But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. (Gal. 6:14). The construction here is virtually the same. The effect of this crucifixion: was a separation between Paul and the world. When a believer willingly crucifies Christ to himself, he has caused a separation to come between himself and his Lord. This is exactly why Paul said to the Galatian believers, Christ will profit you nothing.you have been estranged from Christ. (Gal. 5:4 - NKJV) The problem is not loss of salvation, but the loss of fellowship and the dynamic of the Spirit of God in their lives. We must never forget that when we believe in Jesus, we are at that time indwelt by the Holy Spirit. The Spirit is called The Spirit of Christ in Ro. 8:9. In Jo. 14:18, before His crucifixion, Jesus said to the disciples, I will not leave you orphans; I will come to you. This He has done by means of His Spirit. When we sin, we grieve the Spirit of Christ in us (Eph. 4:30), and therefore we are grieving Jesus Christ. What we do not consider is that this is the very word Jesus used in Mk. 14:34 when He said, My soul is exceedingly sorrowful (grieved), even to death. The anticipation of coming into direct contact with our sins, and paying the penalty of spiritual death in separation from the Father filled Him with dread. In Crucifying again the Son of God, we bring sin into The temple of the Holy Spirit (1 Cor. 6:19). We cause this same grief again! Let us daily come to Him for cleansing and restoration to His blessed fellowship (1 Jo. 1:7-9, 2:2). (SEE APPENDIX A: DOCTRINE OF DIVINE DISCIPLINE)

We must be often reminded that while Gods grace is free to the believer, it is not cheap. The cost of our so-great salvation was the cross of Christ. When we sin, we grieve the Holy Spirit (Eph. 4:30). The grief experienced by the indwelling Spirit of God is that very exceeding sorrow, even unto death which Jesus faced in Gethsemane (Mk. 14:34). The word in both passages is the same. Persistent sin in the believers life causes the same kind of grief to the Spirit, and therefore to Jesus Christ Himself, as what He faced in the garden. It was the grief of coming into direct contact with sin. It must be also understood that, having been spiritually united with Jesus Christ by means of His Spirit, we cannot grieve Him and find any genuine happiness by our involvement in sin. All sinful gratification is short-lived and brings the price tag of sorrowful reaping (Gal. 76:7-9). At the same time they are doing this damage to their own souls, they are putting Christ to public shame. The verb deigmatizo means to expose one publicly to shame. It is intensified by the preposition para meaning beside. It is as if Jesus Himself was beside them, as they return to the rituals and requirements of dead Judaism, and is being publicly shamed the whole time. Once the promised Messiah had come, and His work of redemption was accomplished, the veil in the temple was rent from top to bottom (Matt. 27:51, Mk. 15:38). This was signifying that the way into Gods presence was now open forever to all who come through Christ (Heb. 9:8, 10:20). To repair that veil, and return to an abolished system of worship (Heb. 8;18), was an act of wilful defiance against God, and continued rejection of the only way of salvation (Jo. 14:6). As the author later says, to wilfully sin in rejection of the all-sufficiency of the cross of Christ, there remains no more sacrifice for sins (Heb. 10:26). How much worse is this, when it is being done by believers? To receive the gift of eternal life by simple faith in Christ, and then accept a false doctrine (Acts 15:1,5; Gal. 1:6-9) which declares the work of Christ to be insufficient and in need of additional works on our part is the height of apostasy! Yet this is exactly what everyone who suggests that we can lose our salvation is in effect saying. When a believer hardens his heart (Heb. 3:8, 15; 4:7) producing an evil, unbelieving heart, in falling away from the living God (Heb. 3:12), and like the Exodus generation follows the same example of disobedience (Heb. 4:11), then, because of their hardened and darkened condition, It is impossible to renew them to repentance. Because as we have seen in Heb. 4:10, 6:1 and 9:14, Biblical repentance involves turning from our own works which are dead works to trust in the merits of the cross of Christ alone. We cannot at the same time fully trust in the cross and attempt to add some merit of our own. There is a point of no return in the spiritual life, where the apostate believer will come to a ruined end, and a premature and dishonourable death. THE SIN UNTO DEATH And you mourn at last, when your flesh and your body are consumed, and say: How I have hated instruction, and my heart despised correction! I have not obeyed the voice of my teachers, nor inclined my ear to those who instructed me! I was on the verge of total ruin, in the midst of the assembly and congregation (Prov. 5:11-14). There is a sin unto death (1 Jo. 5:16).

The Bible is full of examples of believers who have died the sin unto death. This is not a particular sin, but rather a habitual continuation in a sin that becomes so destructive to the soul, and our witness that God executes maximum divine discipline in physically removing the believer from this life. (see appendix: Doctrine of Divine Discipline - cf. Gal. 5:16, You cannot do what you desire!). Their salvation is secure, but often these examples are pointed out as instances where believers have lost their salvation. One notable Old Testament example is King Saul, who died for rebellion and witchcraft (1 Chron. 10:13). However as the incident in 1 Sam. 28:8-19 makes clear, Sauls eternal life and salvation was not in question. His death was dishonourable and was prolonged with much pain (1 Sam. 31:1-4). Well known New Testament examples are Ananias and Saphira (Acts 5:111) and the immoral man in Corinth (1 Cor. 5:1-5), who happily appears to have repented and recovered (2 Cor. 2:5-8). This provides an interesting contrast, for there we see one who was obviously on the road to sin unto death because of immorality who repented, yet I cannot think of a single Biblical example where anyone was able to recover after having received false doctrine leading to the condition which we see in Hebrews 6. In John 15 Jesus warns that unfruitful branches will be taken away [literally lifted up] (Jo. 15:2) and will be cast away as a branch (still a child of God) and wither (final severe divine discipline) and be burned (Jo. 15:6). This is consistent with Pauls teaching about nonproductive believers in 1 Cor. 3: 10-15 who are nevertheless saved, yet so as through fire (vs. 15). Fire is often used in Scripture to indicate severe trial (1 Pe. 1:7,4:12) or severe divine discipline (Ja. 5:3, Jude 23). It is to this our author refers when he says, Our God is a consuming fire (Heb. 12:29). Whatever is of gold (faith) He will refine. Whatever is not of faith He will consume. A TERRIFYING PROSPECT For if we go on sinning wilfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment, and the fury of a fire which will consume the adversaries (Heb. 10:26-27). Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled underfoot the Son of God, and has regarded as common the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? For we know Him who said, Vengeance is Mine, I will repay, and, The Lord will judge His people. It is a terrifying thing to fall into the hands of the living God (Heb. 10:26-31). Here we have another oft-quoted passage which some think proves that a believer, once saved and given eternal life, can in the end be lost. This is largely due to a failure to keep in the context of the book of Hebrews. The passage is a continuation of what the author is teaching in Chapter 6. THE PERSON IN VIEW IS A BELIEVER Firstly, because the author includes him in the we of vs. 26, this is one who has received the knowledge of the truth. The verb epignosis means to go beyond mere perception, to experiential knowledge. He is one who has been sanctified by the blood of Christ (vs. 29). As noted earlier, vss. 10, 12, 14 show that this is once for all-perfected forever. The judging spoken of is that of the Lord judging His people (vs. 30). These four considerations cannot be overlooked. A MORE SEVERE JUDGEMENT

To openly and wilfully violate the Mosaic covenant brought death without mercy. The penalties of the Mosaic Law were clearly spelled out. Yet nowhere in the Law of Moses is it ever stated that any person would lose eternal life. Even the phrase blotted out of the book of life (Ex. 32:32-32, Ps 69:28) refers to physical death only. The book of life (more literally book of the living) refers to those who are physically alive on the earth. By contrast, The Lambs Book of Life (Rev. 13:8, 17:8) contains the names of all who believe in Him, and was written before the foundation of the world. In verse 29 we have a further description of the spiritual issues involved in what 6:6 calls crucifying to themselves the Son of God. First of all, they are said to have trampled underfoot the Son of God. This is exactly what one does who denies the all-sufficiency of the cross of Christ! To add one work of the law, or to say that any work of merit can add to the cross is blasphemy. Secondly, he has regarded as common the blood of the covenant. The word often translated unclean is from koinos, which simply means common. If the blood of Christ, that is the substitution of His spiritual life in return for taking upon Him our spiritual death (remember, the life is in the blood, Deut. 12:23), if this so-great sacrifice needs any additional work from man, then we are declaring that the blood of Christ is no more sufficient that that of bulls and goats (vs. 4). To try to improve on that by which he was sanctified is indeed to insult the Spirit of grace. The Holy Spirit who applied to us the blessings of Christs death (Eph. 1:3) cannot be insulted by any attempt on our part to add to such gracious provision, without severe discipline following. Such a person is worthy of much more severe judgment than that of dying without mercy. And what could be worse than that? First of all, to live apart from grace! And secondly, to forfeit Gods blessings in this life (abundant life, Jo. 10:10) and rich rewards in eternity (1 Cor. 3:14, Heb. 11:26). The believer in Jesus Christ is a new spiritual creation (2 Cor. 5:17, Gal. 6:15, Eph. 4:24). We are designed to continue to live within the realm in which we have been born. For by grace you have been saved through faith, and that not of yourselves, it is the gift of God; not of works lest anyone should boast (Eph 2:8-9). Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand (Ro. 5:1-2a). As you therefore have received Christ Jesus the Lord, so walk in Him (Col. 2:6). The realm of all spiritual life and living is the realm of the grace of God. The only means of entrance into grace is by faith. And the only means of continuing in Gods grace is by faith. Four times it is stated in the Bible. The just shall live by faith (Hab. 2:4, Ro. 1:17, Gal. 3:11, Heb. 10:38). But someone may say, Doesnt the Bible say that faith without works is dead? This is correct (Ja. 2:17, 26), but we must understand the nature of those works. Are there works related to salvation? Of course (Matt 5:16, Eph. 2:10)! But they are from, not for salvation. They are the fruit, not the root. Are there works

related to spirituality? Certainly (1 cor. 13:4-8, Gal. 5:22-23)! But again, they are the result of spirituality, never the means of becoming spiritual. Are there works related to eternal security? Absolutely (Heb. 6:90-12, 10:32-38). But as always, they exist on the basis of finished work supplied by Jesus Christ through the Spirit and word of God, and are the evidence of living faith. Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure (Phil 2:12-13). Note that we can only work out what God by His Spirit and Word is working in us. And because we are created in Christ for good works, we ought to be in much fear and trembling, lest being spiritually sluggish, we fail the grace of God (Heb. 12:15). The bitter weeping of Esau (Heb. 12:16-17) for his lost blessings and inheritance came too late. By his disregard for what was rightfully his (Gen. 25:34), he lost his birthright, and found no place of repentance, in other words, it was impossible to restore him to repentance because the loss was already an accomplished fact. How great will be our weeping before the Lord, for the wasted days, months and years that could have been redeemed time (Eph. 5:16, Col 4:5) for eternal benefit? And just as Esau was rejected (12:17), so here in 6:7-8 the author uses an analogy of worthless production. The word adokimos is the same word in both passages. It means tested and rejected, disapproved. The same word is used in the positive sense in 1 Pe. 1:7 for approved faith, and again in Ja. 1:12 for the man who is tried and approved through trial. Good ground brings forth good fruit (Matt. 13:8, 23). Such production receives a blessing from God. But the produce of thorns and thistles is the result of disobedience (Gen. 3:18; Mtt. 13:22), and it is rejected (worthless) and close to being cursed, and it ends up being burned. This is precisely what Jesus said in John 15:6, and what Paul teaches in 1 Cor. 3:15. The issue is not loss of salvation, for, he shall be saved, yet so as by fire, the terrible loss is of divine approval and eternal reward. (SEE APPENDIX A: DOCTRINE OF ETERNAL REWARDS)

Works Worthy Of Salvation

But beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. For God is not unjust to gorget your work and labour of love which you have shown toward His name in that you have ministered to the saints and so minister. Ad we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises (Heb. 6:9-12). Having emphasised the total reliance of faith upon the work and merit of Jesus Christ, we now see the proper relationship of faith and works. As mentioned earlier, in all aspects of the spiritual life, works are only good works when generated by faith, and performed as a result, never as a means to attain. For example Because we have salvation by faith in Christ, we are created unto good works (Eph. 2:10), and enabled to bring forth works worthy of repentance. (Mtt. 3:8) Because spirituality is by faith (Ro. 1:17, Gal. 5:16), we are enabled to produce the fruit of the Spirit (Gal. 5:22-23). Because our eternal security is a matter of faith, being sealed with the Holy Spirit of promise at the moment of salvation (2 Cor. 1:22, Eph. 1:13, 4:30), we are enabled to perform works worthy of the full assurance of hope (Heb. 6:11, 10:22). And so the author says, We are convinced of better things concerning you, things that accompany salvation (vs. 9). The word accompany is the present middle participle of echo; to have in possession. These works are the property of salvation. They rightly belong to it. Just as the fruit of the vine belongs not to the branches (Jo. 15:1-7), so these works are the work of Jesus Christ in and through His child (Gal. 2:20). The spiritual life, godliness, is Christ manifested in the flesh (1 Tim. 3:16). As He lived His earthly life in the form of a bond servant, being made in the likeness of men (Phil . 2:7), so His will now is to live His resurrection life in and through the believer. Thus, the better mediator (Heb. 8:6) who offered Himself a better sacrifice (Heb. 9:23) bringing in a better hope (Heb 7:19) produces in us better things (Heb. 6:9). The greatest evidence of a new creature is the change in their relationship to others, because of the change in relationship with their heavenly Father. He speaks of your work and the love which you have shown. This is expanded in 1 Thess. 1:3, Constantly bearing in mind your work of faith and labour of love and steadfastness of hope in

our Lord Jesus Christ in the presence of our God and Father. Again, faith, hope and love appear as the great virtues of the spiritual life. These works are shown toward His name, that is they are offered to Jesus Christ, in having ministeredto the saints. Our service to other believers is an offering to God. We show our love for Him by loving one another. If someone says, I love God, and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen (1 Jo. 4:20). It is important that with all the grave warnings he has given them, he affirms the fact that God is not unjust so as to forget your work. What is done in faith, by the power of the Spirit, will stand forever, for the simple reason that it is a work of God. What may appear to say otherwise in Ezek. 3:20 must not be taken out of context. There the prophet is warning Judah of the impending judgment of Babylons devastation. Those who are living wickedly at the time of judgment, will not be delivered because of past acts or works of faithfulness, nor will the faithfulness of one believer be able to deliver another (Ezek. 14:13-14, 16, 20-21). Remember, the key to understanding Scripture is to compare spiritual with spiritual (1 Cor. 2:13), and to not forsake the context. THE FULL ASSURANCE OF HOPE In order for these Hebrew believers to continue as they had begun, to keep on running well without being hindered (Gal. 5:7), would require five spiritual disciplines. We might call these the daily disciplines of the Christian life. First, they must show the same diligence as at the beginning. The word for diligence comes from spoudazo, which include the ideas of urgency, zeal, and exertion. This is the same word translated study in 2 Tim. 2:15. Diligence, like faith (Ro. 10:17), is actually generated by spending much time in the word of God. The fire of Gods word (Jer. 23:29) ignites the fire in our souls. This is the same word translated labour in Heb. 4:11. There must be strong inner motivation and endeavour. This is the diligence by which we add to our faith (2 Pe. 1:5-7) the virtues of continuing growth and maturity. Second, they aim at the goal of the full assurance of hope. It is Biblical hope that bridges the gap between saving faith and maturity in love. Please take the time to see the relationship of these three in Ro. 5:1-5, 1 Thess. 1:3, Gal. 5:5-6 and Heb. 10:22-24. The Apostle Paul tells us that, In hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees? But if we hope for what we do not see, then with patience (perseverance) we wait eagerly for it (Ro. 8:24-25). Hope takes us beyond the realm of sight into the invisible, and beyond the present into the unknown future. Yet it leads into the future invisible and unknown void with assurance! The absolute life-changing power of hope (assurance based on the promises of God, vs. 18-19) is so great that it is described in three different word pictures. It is the blessed hope, Titus 2:13. This is the certainty of the return of Jesus Christ, which constantly brings an element of

blessedness into every area of our lives. It is the living hope, 1 Pe. 1:3. This is the quality that takes a normal, and common existence, and imbues it with Divine life, spiritual life, abundant life. It is the purifying hope, 1 Jo. 3:3. This is the focus of the eyes of the soul on the eternal horizon, which leads us ever upward and onward to a higher plane of obedience. This is why Paul declares that hope does not disappoint (Ro. 5:5). Though many hopes in this life will be shattered, no hope that rests on the promises of Gods word will fail. The aim of our life is to so strengthen our assurance in the promises of God, that we gain the full assurance of hope. Such strong assurance requires both understanding of the Word (Col. 2:2) as well as the full conviction of its truth (1 Thess. 1:5). Third, there must be the determination to never quit! The phrase until the end is a common theme in the Bible. Compare Heb. 3:6, 14, If we hold fast our confidence and the boast of our hope firm until the endif we hold fast the beginning of our assurance firm until the end. To those who do this, there is the assurance that We are His house (household) in that He lives and rules in us, and we are partakers of Christ or we are partners in His life and reign. So often we fail to consider the inestimable loss of those who fail to endure to the end. He who endures to the end shall be saved. (Matt. 10:22, 24:13, Mk. 13:13) taken out of context is used by some to suggest loss of salvation. The deliverance however, is from failure to be faithful in service to our Lord, even in the face of severe persecution. The race of faith is an endurance race.

Works Worthy Of Salvation

If what seemed afar so grand, Turns to nothing in your hand, On again! For virtue lies In the struggle, not the prize. While God will not forget past works of faithfulness (Heb. 6:10), of what real value is that if we never finish the race? Run that you may win (1 Cor. 9:24). Again, we forget what may be forfeited by not following through to the finish. Those long cherished fulfilments of the desires of your heart (Ps. 37:4) may be just over the hill, or beyond the next time of trial. For you have need of endurance so that when you have done the will of God, you may receive what was promised. (Heb. 10:36) Whatever your trials, dont give up. Be like Moses, for he endured, as seeing Him who is invisible. (Heb. 11:27) Fourth, we need to daily guard against spiritual sluggardism. The first three disciplines are designed in part to help us overcome the spiritual inertia, the gradual cooling of spiritual zeal that leads to a lukewarm existence (Rev. 3:15-16). That you may not be sluggish

encompasses the entire process of falling from drifting (Heb. 2:1) to despising. (Heb. 10:29, 12:25) The word nothros means to be slow to apprehend, lazy, lethargic. A look at the sluggard in the book of Proverbs gives a good idea of the attitude to the spiritual life we want to avoid. Fifth, we need to enter the school of imitation. Imitators comes from mimetai, from which we get mimic. The practice of being imitators is repeatedly urged in Scripture. Paul tells us to become imitators of me, as I am of Christ (1 Cor. 4:16, 11:1). He commends the Thessalonian believers who became imitators of us and of the Lord (1 Thess. 1:6), and by so doing also became examples to all the believers in Macedonia and Achaia (1 Thess. 1:7). To the Philippians he says, Brethren, join in following my example (Phil . 3:17) And always at the head of the class is the ultimate Example, the Lord Jesus Christ, For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps (1 Pe. 2:21). We are told by sociologists that small infants begin the long learning process by developing the art of imitation. It is the strong desire to imitate, to be like, that drives them to walk, eat, and talk. Imitation requires daily observation, then followed immediately by application. As it works in the physical life, so also in the spiritual. To imitate Christ we have to first observe Him (looking unto Jesus, Heb. 12:2), then begin to apply in our life what we see in His. This is also called abiding in Jo. 15:4 and in 1 Jo. 2:6 which says, But the one who says he abides in Him, ought himself to walk in the same manner as He walked. If we daily imitate Those who through faith and patience inherit the promises, as for example Abraham (vs. 15), then we, like them, will also become heirs of the kingdom which He promised to those who love Him. (Ja. 2:5) THE DECEITFULNESS OF SIN This is why he warns so urgently in Heb. 3:13, But encourage one another day after day, as long as it is still called today, lest any one of you be hardened by the deceitfulness of sin. Sin always deceives us with the promise of fulfilment and satisfaction, but the result is always sorrow and shame, and the resultant hardening of the heart. Peter explains, Beloved, I urge you as aliens and strangers to abstain from fleshly lusts, which wage war against the soul (1 Pe. 2:11). All of the deceit and destructiveness we see in the world around us is due to the damage done by sin. But we should also remember that sin has a far more sinister and devilish side than just wrongdoing and immoral acts. That aspect of mans fallen nature is called evil. It is Satans counterfeit of genuine good. It may be said, good without God is evil. So often devilish actions and plans are cloaked in the guise of being good. This is sins ultimate deception! We must be on guard for every form of evil. (1 Thess. 5:22). THE NEW AND LIVING WAY

Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching (Heb 10:19-25). In considering the works worthy of salvation, this passage is extremely important. In it we find a very brief but helpful sketch of what spiritual living is all about. THE FOUNDATION STONE, vs. 19-20 Often, living the spiritual life is compared to building a house. (Prov. 9:1, 24:3-5, Mtt. 7:23-27). The key to any building is its foundation. Other foundation can no man lay than that which is laid, which is Jesus Christ (1 Cor. 3:11). We as believers have confidence to enter into the holy place, that is, the throne-room of God (Heb. 4:16) on the basis of the blood of Jesus. His substitutionary sacrifice, in which He took our sin and death on the cross and gave to us His eternal life, is the sole basis for our confidence in coming to God. This means of entrance is a new and living way, in contrast to the obsolete and disappearing way (Heb. 8:13) of the Mosaic Covenant. By His death on the cross, Jesus inaugurated for us (a way) through the veil. The veil stood as a symbol in the temple of the barrier of sin and death between God and men (Heb. 9:3, 8). When Jesus bore our sins in His body on the cross (1 Pe 2:24), the veil in the temple ripped from top to bottom (Mtt. 27:51, Mk. 15:38). This signified that the way into the presence of God was now open on the basis of faith in His work. It is upon this finished work that all our confidence, and in fact all our effective service, rests. The word inaugurated is egkainizo and is used in the Septuagint (Greek version) of the Old Testament for the dedication of the altar and temple (see Heb. 9:18). It means to renew, to make new. It is the work of Christ who is a great priest over the house of God, meaning the household of believers. OUR PRIESTHOOD vs. 22 The Bible makes it clear that every believer is a priest (1 Pe. 2:5, 9). This equips us to represent ourselves before Gods throne (Heb. 4:16) and to intercede on behalf of others (Heb. 13:15). We are exhorted here to draw near, the word signifying the approach of a priest to serve. We are to come with a sincere heart in full assurance of faith. The word sincere is alethinos, meaning true, genuine. This genuineness is

grounded upon the full assurance of faith, that is, a total and firm reliance on our high priests finished work (vs. 19-20). There are two practical reasons for such confidence. First, we have had our hearts sprinkled clean from an evil conscience. The sprinkling returns to the picture of the blood of the sacrifice being applied (Heb. 9:21). The verb is rantizo and is in the perfect tense, indicating that which is done in the past with ongoing results. This is the accomplished work of Christ in vs. 10, 12 and 14. This is not something we do. The passive voice means that it has been done to us, and the participle speaks of our new character in light of this finished work. As the author said earlier (10:2), only a perfect sacrifice could cleanse the conscience of sins forever. Second, the word, washed is louo, and is also a perfect passive participle. As stated in The Linguistic Key to the Greek New Testament (Rienecker/Rogers), pg. 703, The participles express not conditions of approach to God which are yet to be achieved, but conditions already possessed. Since the benefits of the blood of Christ have been applied to us by faith, we are cleansed to enter into Gods presence. We should do so by prayer, for ourselves and others, regularly. OUR AMBASSADORSHIP vs. 23 This verse tells us we should be consistent and faithful in our witness to others. The confession of our hope is the gospel message. To this we should hold fast which is katecho, to hold down in the sense of maintaining or mastering. Like Abraham (Ro. 4:20), we should not waiver in our faith. Akline has the connotation of not yielding, declining. Paul says, Therefore we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God. (2 Cor. 5:20) We can be bold and confident in our ambassadorship, because He who promised is faithful. The key to effective evangelism begins with giving Christ His rightful place of authority in our lives, so that others see the hope that is in us and ask for a reasonable answer for the source of it (1 Pet. 3:15). OUR MINISTRY vs. 24 We all as believers have been spiritually gifted to serve within the family of God (Ro. 12:6, 1 Cor. 12:7, 1 Pe. 4:10). Therefore it is necessary that we consider the plan and will of God for that service. The word katanoeo is the same as in 3:1, and means to bear down in concentration. Our spiritual gift and the function of its corresponding ministry are worthy of careful consideration, study and prayer. It is our God-given means to stimulate other believers to grow to maturity. The word paraxysmos means to provoke, irritate, incite and implies friction and heat, the means by which iron sharpens iron (Prov. 27:17). The evidences of growth toward maturity are our goal, as we urge ourself and others onward to love and good deeds. This love is the fruit of the Spirit (1 Cor. 13:4-8, Ro. 5:5, Gal. 5:22) and the good deeds are the

benevolent fruit of grace and truth at work in our lives which brings blessing to others.

LOYALTY TO THE TEAM vs. 25 For us to achieve effectiveness in the three spheres of Christian service mentioned, we must be dedicated to the local assembly of the saints. Under persecution, many of these Hebrew believers were going back into the temple. While the environment was safe, it was not sanctified. The word forsaking is egkataleipo, meaning to leave in the lurch, to forsake. In a time when believers needed as never before to stand firm, many were fleeing. They were in fact traitors to Christ, who would shrink back (vs. 38-39) in the face of suffering. Of these God says, My soul has no pleasure. Not only divine disapproval, but ultimately, destruction awaited such ones. And this was fulfilled in 70 AD when Titus the Roman destroyed Jerusalem, leaving not one stone of the temple standing upon another (Lk. 21:6). Most likely, this was the day drawing near which required their faithful encouragement of one another. If you are a believer in Jesus Christ, you cannot practically fulfil the three aspects of the Christian life apart from the local church. Make sure you find one that is faithful to the word of God!

Our Anchor Holds

For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, Surely blessing I will bless you, and multiplying I will multiply you. And so, after he had patiently endured, he obtained the promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek (Heb. 6:13-20). In this last section of Hebrews 6, the author gives the reason for all hope, assurance, and security in the believers life. Again, it goes without saying that it is not possible for the writer of this book to hold to two opposing theological positions at one time. He cannot hold to eternal security and teach loss of ones salvation. Neither could he

suggest that the believer may lose eternal life in verses 4-8 of this chapter, then turn around in verses 13 to 20 and tell us that we have a refuge and anchor that cannot be removed. This would be inconsistent with logical thinking; but how much more with the inspired word of God, which cannot ever contradict itself? THE PROMISE AND THE OATH vs. 13-17 The burden of these verses is that God had a great desire to show His people that his purpose, which is revealed in His promises, could not be changed! When we read the promises of Scripture, we see the express purpose of God for us. And that purpose will never change. Once we become a child of God by faith in the Lord Jesus, we also become heirs of the promise (vs. 17) because we are born of promise. And you brethren, like Isaac, are children of promise. (Gal 4:28) Three times in Scripture, God promised a child to barren women, and each time he outlined His purpose for the child before it was even conceived. These were Isaac (Gen. 17:19, 21; 18:9-15), Samson (Judges 13), and John (Lk. 1:50-17). All three of these, great though they were, were born sinners (Ro. 3:23, 5:12) and failed in their lives, and some of their failures are recorded. Yet God fulfilled His purpose for their lives. The gifts and calling of God are without repentance (Ro. 11:29). The actual word used here means without regret, referring to God. He will never regret His plan for us! The writer here in Hebrews 6 says His purpose is unchangeable (vs. 17). The word ametathetos is a legal word used at the time and signified that a ruling had been made, or a contract was written up, which was incapable of being set aside or annulled. It was in fact irrevocable. The theological word immutability speaks of the same principle, but bases it on the character of God, with Whom there is no variableness, neither shadow of turning (Ja. 1:17). All of these passages affirm the same wonderful truth, that Gods plan for us is as changeless as He is! This is what is meant when he says, Since He could swear by no one greater, He swore by Himself. This oath stands on the very existence of God Himself. It was made to Abraham and to his heirs or seed, that is all who are in Christ (Gal. 3:7, 9, 16). The oath referred to was given in the Book of Genesis 22:16-18, after Abraham had offered up Isaac his son and received him back as a type (Heb. 11:19). It was at this point that the long period of trials and testing were finished for Abraham, and he was called the friend of God. (Ja. 2:23). By living a life of trust, by hoping against hope (Ro. 4:18), by enduring to the end, Abraham obtained the promise. Just as an oath or a binding legal document puts an end to any dispute in a court of law (vs. 16), so Gods design and desire, is that by basing His promises on His very existence, all cause for doubting

would be banished from our souls. We can confidently say, The promises of God reveal the purpose of God, and are based on the Person of God! As Paul puts it in Eph. 1:11, We have obtained an inheritance, having been predestined according to His purpose who works all things according to the counsel of His will. The amazing and thrilling thing is that this plan is according to the good pleasure (kind intention) of His will (Eph 1:5, 9). Gods purpose for us is the good and acceptable and perfect will of God (Ro. 12:2). What He has purposed is for our ultimate benefit, both in time and eternity. How we should echo the words of Christ Jesus in saying, I delight to do Thy will, O God! (Ps. 40:8, Heb. 10:9). THE ANCHOR AND THE ROCK vs. 18-20 The best anchor in the world is of no value when it is sitting in the ship. You could stand and admire the sturdiness and workmanship of your anchor, in the midst of a raging storm, but it would not secure you! The anchor is only of value when you cannot see it. And of greater importance than the strength of the anchor itself is the immovability of the rock to which it holds. In the surging waves of the storm of life we have fled for refuge to the Lord Jesus Christ, and have attached our anchor of Hope upon the Rock of our Salvation (Ps. 62:2, 6). The word fled is katapheugo, used in Deut. 4:42, and Josh. 20:9 in the Greek (Septuagint) version for one fleeing from the avenger of blood. It is a flight from certain death to a place of blessed refuge. In taking this refuge in Christ, it is Gods expressed desire that we have strong encouragement. Here we find the strongest word in the Greek language of the Bible for the power of God, from ischuros, the power of God Almighty! It is combined with paraklesis, for the consolation of one who is near. The specific comfort we have is based upon two immutable things, meaning the promise of God, combined with the oath of God (vs. 17 and Gen. 22:15-18). The promise included three specific things: Regeneration or eternal life (in your seed means in Christ), (Gal. 3:16) Blessing so great is Gods plan for this, that, if we love Him, he will work all things together for our good, (Ro. 8:28) Victory to possess the gate of their enemies, (Gen. 22:17) is echoed by Jesus to His church in Matt. 16:18 upon this rock (Himself) I will build my church; and the gates of hell shall not prevail against it. Gods desire that we would be certain of these three things in Christ was so great, that He strengthened it with an oath. The oath rests upon His own self-existence. By Myself I have sworn, means that the promise is as secure as the existence of the Everlasting God! Christian! God wants you to be sure in your spiritual life of three things:

YOU HAVE ETERNAL LIFE FOREVER. YOU ARE ASSURED THE BLESSINGS OF GOD.

YOU ARE GUARANTEED ULTIMATE AND FINAL VICTORY!

All of these are your present possessions in Christ In Him you are perfected forever (Heb. 10:14). In Him you are blessed with all spiritual blessings in the heavenlies in Christ (Eph. 1:3). In Him you are more than conquerors through Christ who loved us (Ro. 8:37). These priceless possessions are claimed the moment one lays hold of the hope set before us (vs. 18). The word krateo is to seize firmly, to grasp. The aorist tense looks at our initial faith in the Saviour. WHEN WE BARTER OUR BLESSINGS But you may say, But I dont feel saved, and my life is certainly not one of victory. Then you must understand the problem correctly. You have not lost the things God has so surely promised. By spiritual apathy, or by sin in your life, you have forfeited your joy and enjoyment of what is rightly yours. The analogy to Esau in Heb. 12:15-17 is not a warning of loss of salvation, but of the loss of the blessing which is your birthright. We as believers can, and often do, trade the rich spiritual blessings of fellowship with God and obedience to His Word for the mess of pottage, of this world. And when we do we grieve the Holy Spirit of God." By whom (we) are sealed unto the day of redemption (Eph 4:31). By doing this, we begin a process in which the root of bitterness springs up in our life (Heb. 12:15), bringing untold trouble into our lives, and causing by its ongoing effects for others to be defiled. The Scripture is clear, we cannot escape either from the disciplinary hand of God (Heb 12:56-11), nor from reaping the consequences of our decisions and actions (Gal. 6:7-9). (SEE APPENDIX A: DIVINE DISCIPLINE) The solution to the lost blessings we so often forfeit, is to come back to the Anchor. Restoration to fellowship and joy, as well as obedience and usefulness is possible if we repent (a spiritual change of mind from a broken spirit (Ps. 51:17), confess our sin to God (Ps. 32:5, 1 Jo. 1:9) and return to a life of faith and the obedience it produces (Jer. 3:12, 22). In spite of our wanderings, our anchor holds! THE SOLID ANCHOR, vs. 19-20 The hope spoken of there is in the absolute assurance we have in Gods promises. The Biblical word hope is elpis meaning a firm and confident expectation. There is no connotation of maybe in this hope. It is steadfast reliance upon the secure promises of God. If we are faithless, He remains faithful; for He cannot deny Himself (2 Tim.

2:13). Such hope is the anchor of the soul. This anchor is described as sure and steadfast. The word sure is asphales, which means not able to fall or fail. This is followed by bebaios, meaning that which is secure it itself. The reason for such security of the anchor is given as the rock to which it is attached. Our anchor enters within the veil into the holy of holies in heaven, Where Jesus has entered as a forerunner for us. Jesus is the Rock of our salvation. To Him all faith, hope, and love, are due. By means of His resurrection He has entered into the presence of God for us, that is, as our personal representative. He is our Mediator (1 Tim. 2:5). But in addition to this, He is said to be our Forerunner. The word used here is prodromos, a military word which speaks of an advance scout who went ahead to prepare the way for those who followed. Jesus said, I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to Myself, that where I am, there you may be also (Jo. 14:2b-3). TWO DIVINE OATHS According to Hebrews, our eternal destiny is as secure as Jesus Christ Himself, in whom we have believed. Only two times in all the Bible does God take an oath. The first we have seen is regarding the seed of Abraham, those who are His heirs by faith in Jesus Christ. The second is in Ps. 110:4 where the Lord says , The Lord has sworn and will not change His mind, Thou (Jesus Christ) art a priest forever according to the order of Melchizidek. To this vs. 19 refers in saying having become a high priest forever according to the order Melchizidek. Does it not seem significant that God would only take an oath upon His own existence twice? Is it not significant that one oath regards Christs eternal priesthood, the other our eternal life and destiny? Does it seem possible by any stretch of the imagination, that one of those oaths could fail? He has shown us that once in Christ, we are secure in Him forever!

Do You Have An Anchor?

I will relate a story I read somewhere back along the years. It concerned an old Scottish sea captain who lay dying. He had trusted Jesus Christ as Saviour many years earlier, but had lived the rough and tumble life known to those who make their living upon the swelling tide. Just as he was departing this world he was asked by the visiting parson, Amos , are ye certain yere saved? To which the aged captain answered with his dying breath, Aye, the Anchor holds! The very real question for every soul living now is Do you have an Anchor? You may have a religion or be in your own eyes a good or moral person. None of these things will anchor your soul against the storm of sin and death, followed by an eternal separation from your Creator and Redeemer, Jesus Christ. If you were asked the question, Should you die today, what assurance would you have that God would receive you into heaven? and your answer is anything other than that of simple faith in Jesus Christ, you are without Anchor! Your soul is adrift and the current of sin and death will carry you faster and faster into the eternal lake of fire. This is the second (and eternal) death. (the lake of fire) And anyone not found written in the book of life was cast into the lake of fire. (Rev. 20:14b-15) Jesus said, Everyone who lives and believes in Me shall never die. Do you believe this? Do you believe this? It is my prayer that each one who reads this little book will know the joy and security of believing in the Lord Jesus Christ for the gift of eternal life. Truly, truly, I (Jesus) say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. (Jo. 5:24) For all who have taken this step, who are believers, I pray you may be encouraged in those times of doubt and uncertainty. The Apostle John writes, And the witness is this, that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have the life. These things I have written to you who believe in the Name of the Son of God, in order that you may know that you have eternal life (1 Jo. 5:11-13). If you are lacking in the full assurance of hope it is not that your anchor has slipped. Either through sin or slackness you have wandered from the fellowship and joy of the Heavenly Fathers presence. The solution is to rise up and return to the Father (Lk. 15:17-

20). Carefully and prayerfully examine your life (1 Cor. 11:31), confess known sins and omissions honestly to God (1 Jo. 1:9, Ro. 14:23b with Ja. 4:17) and begin today to walk, to live a life of trust and obedience (1 Jo. 1:7, Jo. 8:12). Study and grow in Gods Word (2 Tim. 2:15, 2 Pe. 3:18) and in the exercise of your faith (2 Pe. 1:5-7, Heb. 5:14). Serve God by serving others (Jo. 13:13-17, 1 Pe. 4:8-11). If you do these things, you will find that God will renew, strengthen, and make you useful in His plan and service (Ps. 51:10-13, 2 Tim. 2:19-22). As you give Jesus Christ His rightful place in your life (1 Pe. 3:15) you will be able to effectively witness to others, leading them to Jesus Christ.

The Anchor of our Salvation

APPENDIX A DOCTRINE OF REPENTANCE 1. 2. 3. 4. 5. 6. 7. The word repent comes from meta (to change) and noia (the mind). It is a spiritual reversal of thinking. Repentance involves turning from self to God through faith in Jesus Christ (Lk 13:3-5; Lk. 15:7, 10; Rev. 2:4). Repentance not only turns from sin, but also from reliance upon human good, which is called filthy rags (Is. 64:6) and dead works (Heb. 6:1, 9:14). Repentance and faith are two sides of the same issue (1 Thess. 1:9-10, Heb. 6:1). Repentance comes from a broken, contrite spirit (Ps. 51:17) for godly sorrow works repentance (2 Cor. 7:8-11). However, another word, meta melomai, means to feel sorry, yet may not include repentance. This word is used of Judas in Mtt. 27:3. The prodigal son in Lk. 15 is a good picture of both inner and outer changes resulting from genuine repentance, fruits worthy of repentance, Mtt. 3:8.

f 1. 2. 3. 4. 5. 6. 7. f 1. 2. 3. 4. 5. 6. 7.

BIBLICAL FAITH Faith is the foundation and first step to all spiritual life, Heb. 11:1. The focus of faith is Jesus Christ, seen through the Word of God, Ro. 10:17, Jo. 14:6, Heb. 2:9, 3:1, 12:2. Without faith we can never please God, Heb. 11:6. Faith releases the power of God in our lives, bringing salvation and blessing. Ro. 1:16-7, Eph. 2:8, 1 Thess 2:13. Faith is the foundation of Christian virtue, 1 Cor. 13:13, 2 Pet. 1:5-7. Genuine faith bears spiritual fruit, Eph. 2:10, Ja. 2:14, 17, 26. Faith overcomes the world, 1 Jo. 5:4-5, Rev. 12:11. DIVINE DISCIPLINE The Scripture is clear that all children of God will come under divine discipline, Heb. 12:8, Rev. 3:19. According to Heb. 12:5-6, discipline follows a pattern: reproof (warning), discipline, and scourging (severe pain). There are two common failures under divine discipline, that of disregarding it, or of being overcome and fainting (Heb. 12:5-6). Discipline is designed to refine and purify our lives, so we become sharers of Gods holiness (Heb. 12:10-11, 1 Pe. 1:13-25). The severity of Gods discipline is displayed in both precept and example (Ps. 6, 32, 28, 51; Heb. 10:30-31). When we disregard discipline, we can suffer a great loss of blessings, Heb. 12:14-17. Continued sin in the face of Gods discipline may lead to premature death, and loss of reward in heaven (Jo. 15:2, 6: 1 Cor. 3:15, 5:5; Acts 5:5, 10; 1 Jo. 5:16).

f 1.

ETERNAL REWARDS Eternal rewards can only be gained by those who have received the gift of eternal life by faith in Jesus Christ (Ro. 1:16-17, 3:24, 6:23; Eph. 2:8-9).

2. 3. 4. 5.

Believers will be rewarded for the fruitful labours of their faith and service to God (1 Cor. 3:10-15, 1 cor. (:24-25, Rev. 22:12). Rewards will be given at the Bema of Christ (Throne of Reward), Ro. 14:10, 2 Cor. 5:10. Rewards include rank and authority (Mtt. 25:20-23, Lk. 19:15-19). If we are unfaithful, we can lose our reward (1 Cor. 3:15; Rev. 3:11).

There are five crowns included as eternal rewards: A. The incorruptible crown (1 Cor. 9:24-27) for exercising spiritual selfcontrol.

B. The crown of life (Ja. 1:12; Rev. 2:10) for faithfulness through trials. C. D. E. The crown of joy or rejoicing (Phil . 4:1, 1 Thess. 2:19-20) for faithful witnessing. The crown of righteousness (2 Tim. 4:8) for faithful looking/living for the Lords return. The crown of glory (1 Pe. 5:4) for faithfulness in ministry.

7. Eternal rewards are a bona-fide basis for spiritual motivation (2 Tim. 4:8; Heb. 10:35-36).

FIVE SALVATION WORKS OF THE HOLY SPIRIT Therefore, if any man is in Christ, he is a new creature: old things are passed away; behold all things have become new. (2 Cor. 5:17).

1.

The baptism of the Holy Spirit (1 Cor. 12:13; Ro. 6:3-4). By this work we are united with Jesus Christ forever. We have a new spiritual position, accepted and seated in Christ (Eph. 2:4-7, Col 3:1-3), Eph. 1:6). Regeneration; The Renewing of the Holy Spirit (Titus 3:5). By this work we are born into Gods family and made spiritually alive (Jo. 3:7; Eph. 2:4-6), this is the basis of our new life. Indwelling by the Spirit (Ro. 8:9-11). By this we become the temple of the Holy Spirit (1 Cor. 3:16, 6:19). We have new power for living (Ro. 6:4, 8:11, Eph. 3:7, 20 & 5:18).

2.

3.

4.

The Gifting of the Spirit (1 Cor. 12:7, 11, 18). God has a specific work for each of us to accomplish (Mtt. 25:15, Mk. 13:34). Our spiritual gift gives us enablement for a new purpose (Ro. 12:6, 1 Pe. 4:10). The Seal of the Spirit (Eph. 1:13-14, 4:30). Our eternal destiny is guaranteed by this seal (2 Cor. 1:22, 5:5) which cannot be broken. The word, seal has the idea of identification, safekeeping, and safe delivery to the final destination (Ro. 15:28). Thus, our new destiny is assured. What then shall we say to these things? If God is for us, who can be against us? (Ro. 8:31)

5.

APPENDIX B THE SEVEN NEVERS OF JESUS IN JOHN Consider the following statements of Jesus. If it were possible to lose our Salvation and eternal life, would it be honest to make these absolute offers? In the original Greek, these statements are made in the strongest possible way, using a double negative meaning absolutely never, ever! 1. Jo. 4:14, But whoever drinks of the water that I shall give him will never thirst.

2. 3.

Jo. 6:35, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. (See Mtt. 5:6). Jo. 6:37, All that the Father gives Me will come to Me, and the one who comes to Me I will never cast out. (Though sometimes translated by no means, the construction is exactly the same as the others.) Jo. 8:51, Most assuredly, I say to you, if anyone keeps My word he shall never see death. Jo. 8:53, "if anyone keeps My word he shall never taste death. Jo. 10:27-28, My sheep hear My voice, and I know the, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. Jo. 11:26, And whoever lives and believes in Me shall never die. Do you believe this?

4. 5. 6.

7.

The final question is the greatest ever asked. And the answer of Martha in vs. 27 is the basis for receiving all of the above promises. She said, Yes Lord, I believe that You are the Christ, the Son of God, who is to come into the world. APPENDIX C SOME ANSWERS TO OTHER QUESTIONS/PASSAGES

1. What about the passages where He says that if we deny Him, he will deny us? (Mtt. 10:33, 2 Tim. 2:12) The question is, What will He deny us? Notice that both are in the context of strong promises of eternal security (Mtt. 10:30-31, 2 Tim. 2:13). The context of both passages is of faithful service resulting in blessing in time and reward in eternity. These we can lose. 2. What about the passages that say that he who endures to the end will be saved? (Mtt. 10:22, 24:13; Mk. 13:13) The question is, saved from what? The word saved is used for any kind of deliverance. These warnings mean exactly the same as Pauls words to Timothy (1 Tim. 4:16), Take heed to yourself and to the doctrine. Continue in them (ie: endure to the end), for in doing this you will save bother yourself and those who hear you. In the context he is being saved from apostasy (vs. 1-2), false teachings (vs. 7-8), neglect of his gift (vs. 14), and from failure to fulfil his God-given ministry (vs. 6, 12, 15). 3. What about Rev. 3:5 which says, He who overcomes shall be clothes in white garments, and I will not blot out his name from the book of life? Remember firstly that all who have believed in Jesus Christ are called overcomers (1 Jo.

5:4-5). Secondly, all who believe had their names in the Lambs book of Life before the foundation of the world (Rev. 13:8, 17:8, 21:27). This verse then is actually a strong statement and promise of our eternal security. Obviously, God who is omniscient (all-knowing) would not write the name of someone He knew would later lose salvation! As opposed to the lambs book of life, which contains only believers, the book of life )Ps. 69:28) contains the names of the living, which if one dies in unbelief, his name is blotted out (Rev. 20;15). 4. Consider Eph. 2:4-67 and Col. 3:1-3. Since at salvation we are already raised up and Made to sit together in heavenly places with Christ, doesnt it follow that in Gods eyes we are inseparable from Jesus Christ? Would God dethrone His own Son? 5. Often people will say, If we are eternally secure, we can just sin all we want to, and it doesnt matter. Scripture says otherwise! First of all, we cannot do whatever we want. Paul says, (Gal. 5:16-17), I say then: walk in the Spirit, and you shall not fulfil the lust of the flesh. For the flesh lusts against the spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish . In the struggle of Spirit versus flesh, two things keep us in check. First, because sin grieves the Spirit (Eph. 4:30) we come under progressive divine discipline until we are corrected (Heb. 12:5-11). Secondly, we will always reap what we sow (Gal. 6:7-9). This is corrective in itself. The final impediment to unrestrained sinning is premature death (Jo. 15:6, Ro. 8:13, 1 Cor. 5:5, Ja. 5:20, 1 Jo. 5:16). In conclusion, we should discuss the issue of being honest with Scripture and with the gospel. If one believes it is possible to lose salvation, he should never give the gospel without warning his hearers of this possibility. Doesnt it seem strange that Jesus and the Apostles never did this? Secondly, if the passages we have discussed are to be used to bolster the argument that loss of salvation is possible, then honesty demands that we also say that if sin causes us to lose eternal life, then we lose it for any sin. Then we are all lost! Further, since there is no passage teaching how to be saved again, and since Heb. 6:4-6 says it is impossible to restore them again to repentance, we must conclude that a second salvation is not possible. The problem in all cases is a failure to faithfully study the word of God in its context. Salvation means eternal life. If it could ever end, it is not eternal life! Thank God for the security of the salvation we have through the cross of Christ!