This righteousness of God is unchanging and unchangeable (Rom. 3:25, 26). He is infinitely righteous in his own Being and infinitely righteous in all his ways. God is just in your Being. It is impossible for him to deviate from his own righteousness, even as a shadow of variation << >> (Jas. 1:17). He can not look upon sin with the least degree of tolerance. Therefore, since all men are sinners, both by nature and by practice, the divine judgment has come upon all to condemnation.The acceptance of this truth is vital to reach a correct understanding of the gospel of God's grace.
God is just in his ways. It should also be recognized that God is unable to consider lightly or surface mood sin or forgive him in an act of moral laxity or weakness. The triumph of the gospel is not that God has dealt with leniently or softness sin; but rather in the fact that all trials that infinite justice had necessarily to impose on the guilty, the Lamb of God suffered in our place, and that this plan comes from the mind of God Himself it is, according to . righteousness standards, sufficient for the salvation of everyone who believes in Him through this plan can satisfy your love God saving sinners without detracting from its immutable justice; and the sinner, which in itself is no hope, can be free from all condemnation (John 3:18; 5:24; Rom. 8: 1; 1 Cor 11:32.).
It is not uncommon for men conceptualize God as a righteous Being; but which often fail to recognize is that when he performs the salvation of sinful man, the righteousness of God is not and can be dimmed.

B. THE MAN self-righteousness

In complete harmony with the revelation that God is just have the corresponding statement that in the eyes of God man's righteousness (Rom. 10: 3) is like filthy rags << >> (Is. 64: 6). Although the sinfulness of man is constantly revealed through Scripture, there is no complete and final description that found in Romans 3: 9-18; and it should be noted that, as in the case of other biblical assessments of sin, we have here a description of sin as God sees it.
Men have set standards for the family, society and the state; but they are not part of the basis on which he is to be judged before God. In his relationship with God men are not wise comparing themselves among themselves (2 Cor 10:12). Because they are not only lost those condemning society, but those who are condemned by the unchanging righteousness of God (Rom. 3:23).Therefore, there is no hope outside of divine grace; because no one can enter into the glory of heaven if it is not accepted by God as Christ. For this need of man God has made abundant provision.


As emphasized in previous discussions regarding the doctrine of imputation, the important revelation of the imputation of the righteousness of God (Rom. 3:22) is essential that we understand as much about the principles on which God condemns sinner in the principles upon which the Christian God saves.
Although the doctrine is difficult to understand, it is important to understand it as one of the major aspects of God's revelation.
1. The fact of the complaint is underlined in the imputation of Adam's sin the human race with the effect that all men are considered sinners by God (Rom . 5: 12-21). This is further developed in the fact that man's sin was imputed to Christ when He offered eat sin offering world (2 Corinthians 5:14, 21; Hebrews 2: 9; 1 Jn . 2:. 2). So too God's righteousness is imputed to all who believe, so that they can stand before God in all the perfection of Christ. Because of this provision can be said of all who are saved in Christ they are the righteousness of God in Him (1 Corinthians 1:30; 2 Corinthians 5:21). Since this righteousness is of God and not of man and, as Scripture says, it exists apart from any work or compliance with any legal provisions (Rom. 3:21), it is obvious that this imputed righteousness is not something that man can make. Being the righteousness of God, it can not be increased by the mercy of the one whom he is accused, nor diminish because of their wickedness.
2. The results of the complaint are that God's righteousness is imputed to the believer on the basis that the believer is in Christ by baptism of the Spirit. Through this vital union with Christ by the Spirit the believer is united to Christ as a member of his body (1 Cor 12:13), and as a branch of the True Vine (Jn . 15: 1, 5). Because of the reality of this union God sees the believer as a living part of his own Son. Therefore, He loves the believer as he loves his own Son (Eph 1: 6; 1 Peter 2: 5 . ), And believes that he is what his own Son is the righteousness of God (Rom . 3: 22; 1 Cor 1:30; 2 Cor 5:21). Christ is the righteousness of God; therefore, those who are saved are therighteousness of God by being in Him (2 Corinthians 5:21). They are complete in Him (Col. 2:10) and perfected in Him forever (Heb. 10:10, 14).
3. The scriptures give us many illustrations of imputation. God provided coats of skins for Adam and Eve and it was necessary to obtain the shed blood (Gn. 3:21). Abraham was imputed justice for having believed God (Gen. 15: 6; Romans 4:... 9-22; James 2:23), and as the priests of ancient time dressed justice (Ps 132: 9. ), so the believer is covered with the robe of the righteousness of God and be with that garment that will be in glory (Rev. 19: 8 . ). The attitude of the apostle Paul to Philemon is an illustration of both the merit and demerit of the accused. Referring to the slave Onesimus, says the Apostle: << So if you consider me a partner, receive him as myself (imputation of merit). And if anything he has wronged you, or owes you, charge it to my account (the imputation of demerit) >> (Philemon 17, 18; also cf. Job 29:14; Is . 11: 5; 59:17; 61.: 10).
4 . The allocation affects the position and not the state. There is , therefore, a righteousness of God, that has nothing to do with human works, who is in and who believes (Rom. 3:22). This is the eternal position of all who are saved. In your daily life, or state, they are far from perfect, and itis in this aspect of their relationship with God that should << grow in the grace and knowledge of our Lord and Savior Jesus Christ >> (2 P. 3:18).
5. Imputed righteousness is the basis of justification. According to its use in the New Testament, the words justice << >> >> and << justify come from the same root. God declares that justified forever He sees in Christ. This is a fair decree, since the justified person is clothed in the righteousness of God. Justification is not a fiction or an emotional state; but rather an immutable consideration in the mind of God. Like imputed righteousness, justification by faith (Rom . 5: 1), by means of grace (Tit . 3: 4-7), and is made ​​possible through the death and resurrection of Christ (Rom . 3:24; 4:25). It is permanent and unchangeable, since it rests solely on the merits of the eternal Son of God.
Justification is more than forgiveness, because forgiveness is the cancellation of the debt of sin, while justification is the imputation of righteousness. Forgiveness is negative (suppression of doom), while justification is positive (granting of merit and position of Christ).
When writing a justification by works, Santiago was referring to the believer's position before men (Jas. 2: 14-26); Paul, writing of justification by faith (Rom. 5: 1), had in mind the believer's position before God. Abraham was justified before men demonstrating their faith by their works (James 2:21.); also, he was justified by faith before God for justice that was imputed to him (Jas. 2:23).


Filled with the Spirit, the Son of God produce works of righteousness (Rom. 8: 4) of the "fruit of the Spirit" (Gal. 5: 22-23) and manifest the gifts for service that have been given to put the Spirit (1 Cor 12: 7). Clearly it states that these results are due to the work of the Spirit in and through the believer. Reference is therefore a way of life that in a sense is produced by the believer; rather, it is a way of life produced through it by the Spirit. << For those who do not walk according to the flesh, but the Spirit >>, the justice of the law, which in this case means nothing less than the realization of all the will of God for the believer, is fulfilled in them .
This could never be fulfilled by them. When performed by the Spirit, she is nothing but life justice is imparted by God.
1. With regard to justice, what is the difference between God and man?
2. What are the four aspects of justice revealed in Scripture?
3. In what ways God is completely fair?
4. How far reaches man in his self - righteousness and why it is insufficient?
5. Why do the imputed righteousness of God is necessary for man?
6. What are the results of the imputation of righteousness in man?
7. Provide some biblical illustrations of imputation.
8. How imputation affects the position and status before God?
9. How imputed righteousness with the justification relates?
10. Contrast the justification and forgiveness.
11. What is the difference between justification by works and justification by faith?
12. To what extent justice taught by the Spirit extends?



The doctrine of sanctification suffers from misunderstanding despite the fact that the Bible provides an extensive disclosure on this important issue.
In light of the history of the doctrine it is important to note three laws of interpretation.
1. The correct understanding of the doctrine of sanctification depends on everything that Scripture contains regarding this issue. The scriptural presentation of this doctrine is much more extensive than it appears only one who reads the Spanish text; for the same original Greek or Hebrew word translated "sanctify" in its different forms, it is also translated "holy", either as a noun or adjective. Therefore, if we see this doctrine of Scripture in its fullest extent, we must examine not only the passages where the word "sanctify" but also those where the word is used "holy" in its various forms. Leviticus 21: 8 illustrates the similarity of meaning between "holy" words and "sanctify" by use of the Bible. Speaking of priests, God says, "Thou shalt sanctify him therefore, for the bread of thy God; for you shall be holy, for I am holy Lord who sanctifies you "The same original word used four times in this text, results in three different ways." sanctify, "" holy "and" saint ".
2. The doctrine of sanctification can not be interpreted by experience. Only one of the three aspects of sanctification is related to the problems of human experience in the target life. Therefore, the teaching of the Word of God must not be replaced by an analysis of some personal experience.Even if sanctification were limited to the sphere of human experience, not have experience that could be presented as indisputable as the perfect, nor would a human explanation of that experience he was able to describe in its fullness the divine reality . Is the role of the Bible interpret experience before it intends to interpret the Bible. Every experience that comes from God 's work must be according to the Scriptures.
3. The doctrine of sanctification should be framed in the context of biblical doctrine. Giving a disproportionate emphasis on certain doctrine, or the habit of looking the whole truth only following a line of biblical teaching, leads to serious errors. The doctrine of sanctification, like any other doctrine of Scripture, represents and defines an exact field within the purpose of God, and since it tends to well - defined purposes, suffers so much when it is exaggerated as when presented incompletely .


1. "Sanctify" in its various forms, is used 106 times in the Old Testament v 31 times in the New Testament and means "set apart" or separateness. It has to do with position and relationship. The basis of classification is that the person or thing has been set apart or separate from others in position and relationship before God, what is not holy. This is the general meaning of the word.
2. "Holy" in its various forms, is used about 400 times in the Old Testament and 12 times in the New Testament regarding believers and intimating separateness or be set apart, or be separated that which is not holy. Christ was "holy, harmless, undefiled, separate from sinners." Therefore, He was sanctified.
But there are some things that the words "holy" and "sanctify" in its biblical use, do not imply.
a) does not necessarily imply impeccability Ia, for we read of "holy people >>," holy priests >> '>> holy prophets, "Holy Apostles >>' >> holy men," women >> holy, holy brothers> >, "holy mountain" and <>> holy temple. None of them was without sin before God. They were saints according to some standard that forms the basis of its separation from others. Even Christians of Corinth, who were committing a foul, were called saints. Many inanimate things were sanctified, and they could not be related to the problem of sin.
b) The word "holy" does not necessarily imply purpose. All persons mentioned in the previous point were repeatedly called to higher levels of holiness. They were set aside again and again. People or things were becoming holy when they were apart for a holy purpose. So they were sanctified.
3. "Holy" is used in relation to Israel about fifty times and in relation to believers around sixty two times; It applies only to people and has to do with his standing before God. In this case, the word isnot associated with the kind of life of believers. They are saints because they have been particularly separated in the plan and purpose of God. They are saints because they have been sanctified.
In several epistles (Rom 1: 7; 1 Cor. 1: 2) believers are identified as those who are "called to be saints." This is very misleading; the words "called to be" should be omitted. Christians are saints by the call of God. The above passages are not anticipating a time when God's children will become saints. They are already sanctified, set apart and therefore are already saints.
Holiness is not something progressive. Every born again person is so holy in the moment of salvation as it will in the future time and eternity. The church, which is the body of Christ has been called away to form a separate people; they are the saints of this dispensation. According to the use of these words, they are sanctified. They are all saints. Because they ignore the position they have in Christ, many Christians do not believe they are saints. Among the titles that the Spirit gives to the children of God, there is only one that is used more than saints. Believers are called "brethren" 184 times, "saints" 62 times and "Christian" only 3 times.

C. Sanctification MEDIA

1. Because of His infinite holiness God Himself Father, Son and Spirit-is eternally sanctified. He is set apart and separated from all sin. He is holy. The Spirit is called the Holy Spirit. He is holy (Leviticus 21: 8; Jn 17:19..).
2. God "Father, Son and Spirit" sanctifies others.
A) The Father sanctifies (1 Thes. 5:23).
B) The sanctifies Son (Eph 5:26;. He 2:11;. 9:12, 14; 13:12).
C) The Spirit sanctifies (Rom 15:16;. 2 Thes 2:13)..
D) God the Father sanctified the Son (Jn. 10:36).
E) sanctifies the priests and people of Israel (Ex 29:44 God. 31:13).
F) The will of God is our sanctification (1 Thes . 4: 3).
G) Our sanctification by God is made: through our union with Christ (1 Cor 1: 2, 30); by the Word of God (Jn 17:17; cf. 1 Tim . 4: 5 . ); by the blood of Christ (Heb 9:13;. 13:12); by the body of Christ (Heb 10:10.); by the Spirit (1 Peter 1: 2); by our own choice (Heb 12:14;. 2 Timothy 2:21, 22.); by faith (Acts. 26:18).
3. God sanctifies days, places and things (Genesis 2: 3; Ex 29:43..).
4. Man can sanctify God. This can be done by putting God apart in thought as a holy Being. Hallowed be thy name> (Matthew 6: 9). But sanctify the Lord God in your hearts (1 Peter 3:15).
5. Man can sanctify himself. Many times God called the Israelites to sanctify themselves to themselves. He exhorts us: " Be holy because I am holy." Also: "So if anyone cleanses himselffrom these things [vessels of dishonor and lawlessness] shall be a vessel for honor, sanctified and useful to the Lord" (2 Tim 2. :twenty-one). Self sanctification can be accomplished only by means divinely provided. Christians are encouraged to present their bodies as a living, holy and pleasing to God (Rom . 12: 1) sacrifice. They are exhorted to come out from among men and away from them (2 Cor 6:17). Having these promises, they should be cleaned "from all filthiness of theflesh and spirit, perfecting holiness in the fear of God> (2 Cor 7: 1). "I say then, Walk in the Spirit and not fulfill the lust of the flesh" (Gal 5:16.).
6. Man can sanctify persons and things. "For the unbelieving husband is sanctified by the wife, and the unbelieving wife the husband; for otherwise your children would be unclean, but now theyare holy (sanctified "(1 Cor 7:14). Moses sanctified the people (Ex. 19:14)." And sanctified the house of the Lord "(2 Chron. 29:17).
7. One thing can sanctify to another. "For What is greater, the gold, or the temple that sanctifies the gold?" "What is greater, the gift, or the altar that sanctifies the gift?" (Matthew 23:17, 19).
In this limited consideration of Scripture on the subject of sanctification and holiness it becomes clear that the meaning of the word is separated with a holy purpose. What is put aside is not always purified. Sometimes, which it is separated can participate in the character of holiness, and sometimes this is impossible, as when it comes to inanimate things. However, one thing that in itself can not be holy nor unholy, is so sanctified when God separates as it is a person whose moral character can be transformed. It is also clear that when these moral qualities exist, cleanliness and purification are required, but not provided (1 Co.7: 14).


Although the Old Testament contains an extensive disclosure of the doctrine of sanctification, especially related to the law of Moses and Israel, the New Testament provides a clear view of the main aspects of sanctification.
The New Testament considers three divisions of the doctrine:
1) positional sanctification,
2) experimental sanctification,
3) final sanctification.
1. Positional sanctification is a sanctification and holiness which is effected by God through the body and blood of our Lord Jesus Christ. Believers have been redeemed and cleansed in his precious blood; we have forgiven all our sins and have become righteous through our identification with Him; justified and purified. They are the children of God. All this indicates a deep and eternal separation and classification, through the saving grace of Christ. It is based on the facts of a position that is true for every Christian. Hence it is said that every Christian is positionally sanctified and holy before God. This position has no relation to the target life of the believer than to inspire you to live holy. According to Scripture, the position of the Christian in Christ is the most powerful incentive for a life of holiness.
The great doctrinal epistles observe this order. First declare the wonders of saving grace, and then conclude with an exhortation to believers to live according to the new position God has given them (cf. Romans 12: 1; Eph. 4: 1; Col. 3. :1). We have not been accepted in our own merits;we are accepted in the Beloved. We are not righteous in ourselves: He has been made our righteousness. We are not redeemed in ourselves, but Christ has become our redemption. No positionally we are sanctified by the kind of life we ​​are daily living; but He has made us our sanctification. Positional sanctification is as perfect as He is perfect. Just as He has been put aside, we who are in Him, we have been set apart.
Positional sanctification is so complete for the weakest to the strongest of the saints. It depends only on their marriage and position in Christ. All believers are considered "two saints". And also as "the sanctified" (note Acts 20:32; 1 Cor. 1: 2; 6:11; I 10:10, 14; Jud 1..). Proof that, despite its imperfections, believers are sanctified and are, therefore, holy, is found in 1 Corinthians.Christians in Corinth lived a holy life not (1 Cor 5: 1- 2; 6: 1-8), and yet, it is said twice that they had been sanctified (1 Co.1: 2, 6: eleven).
Due to its position, then, Christians are rightly called "the holy brethren" and "saints". They have been "sanctified through the offering of the body of Jesus Christ once for all (Heb. 10:10), and are" new men "created" according to God in righteousness and true holiness "(Eph. 4:24) .Positional sanctification and holiness are positional sanctification and holiness "true". In his position in Christ, the Christian is right and acceptable before God forever. Compared to this, no other aspect of this truth can have equal importance. However, it should not be concluded that a person is holy or sanctified only because they say that you are a saint or sanctification position.
Although all believers are positionally sanctified, there are no references in Scripture to their daily lives. The aspect of sanctification and holiness of daily life in a very different set of portions of Scripture that may be associated with the theme of experimental sanctification.
2. The experimental sanctification is the second aspect of the doctrine in the New Testament and has to do with sanctification as an experience for the believer. And positional sanctification is absolutely detached from everyday life, and the experimental sanctification is absolutely detached from the position in Christ. The experimental sanctification can depend on : a) the degree of surrender of the believer to God, b) the degree of separation from sin, c) the degree of spiritual growth.
A) The experimental sanctification is the result of surrender to God. The complete dedication of ourselves to God is our reasonable service, "So, brethren, we put beg the mercies of God, to present your bodies a living, holy, acceptable to God, which is your spiritual worship sacrifice" (Rom. 12: 1). Doing this, the Christian is set apart bread their own choice. This is a voluntary separation to God and is an important aspect of experimental sanctification. "But now being made ​​free from sin and become servants to God, ye have your fruit unto holiness" (Rom. 6:22).
As in the case of justification and forgiveness, sanctification can not be experienced as a feeling or emotion. A person can enjoy peace and have fullness of joy for believing that he is set apart for God. Also, even the fact surrender to God, a new fullness of the Spirit, which produces blessings before unknown becomes possible. This can happen gradually suddenly.Peno in any case is not what is experienced sanctification; It is the blessing of the Spirit made through sanctification or separation to God.
B) Experimental sanctification is the result of deliverance from sin. The Bible takes into account the sins of Christians in a comprehensive manner. It teaches not only that those without sin are saved; Put the contrary, there is an exact account of them and an abundant supply corduroy sins of the saints.
This provision may be preventive and curative.
There are three divine provisions for the prevention of sin in the Christian:
1) The Word of God with clear instructions (Ps . 119: 11);
2) the present ministry of intercession that Christ takes from heaven (Rom 8:34; He 7:25; cf. Lk 22:.. 31-32; Jn 17:.. 1-26); Y;
3) the enabling power of the Spirit that bugged in the believer (Gal 5:16; Rom . 8: 4)..
However, if the Christian falls into sin, there is a remedy provided by God, and is the office of counsel that Christ made from the sky under his atoning death. Only in this way they can be stored safely imperfect believers.
It is imperative that God prevent sin in the case of each of his sons, inasmuch as the believer is in the body, retain their fallen nature and will be vulnerable to sin (Rom 7:21; 2 Cor. 4: 7; 1 John . 1: 8). The Scriptures do not promise the eradication of this nature; however, he promises a permanent victory, moment by moment, by the power of the Spirit (Gal. 5: 16-23).This victory will be made when the claim by faith and the conditions for a Spirit-filled life are met.
He never said that the sinful nature itself is dead. He was crucified, dead and buried with Christ; but since this happened two thousand years ago and still see it in action, the term refers to a divine judgment against sin nature that was executed in Christ when He "died to sin." There is no biblical teaching in the sense that some Christians have died to sin and not others. The passages include all those who are saved (Ga 5:24; Cal 3:.. 3). In the death of Christ all believers have died to sin; but not all believers have taken possession of the riches provided in that death. We are not asked to die experimentally, or to put into practice his death; we are asked to us "consider" dead to sin. This is human responsibility (Rom. 6: 1-14).
Every victory over sin is itself a separation of God and, therefore, is a sanctification. That victory should be increasing as the believer is realizing his inability and begins to wonder in the divine power.
c) The experience of sanctification is related to Christian growth. To Christians lack maturity in wisdom, knowledge, experience and grace. They are told they must grow in all these things, and that growth should be evident. They should grow 􀀀 in the grace and knowledge of our Lord and Savior Jesus Christ "(2 Peter 3:18). To contemplate the glory of the Lord as in a mirror, "we are transformed from glory to glory into the same image, coma couple the Spirit of the Lord" (2 Corinthians 3:18). This change will have the effect of putting them farther and farther away from sin. In that sense they will be more sanctified.
The Christian can be "above reproach" although we can not say that has no faults. The child who through hard work makes his first letters in a notebook is irreproachable in the work done, but your work is not perfect. We can walk in the full measure of our current understanding; however, we know we do not live up to the greater light and experience that we have tomorrow. There is perfection in imperfection. We still imperfect, so lacking in maturity, as given to pecada, we can "remain in Him"
3. ultimately Sanctification is one aspect of our ultimate perfection, and possess in glory. By His grace and even its transformative power, He will transform us in such "spirit, soul and body2 so that we will eat it is, be" conformed to his image "Then he will bring us into" perfect "in the presence of His glory. His wife will be free from any "spot and wrinkle 'Par is therefore own that we" abstain from all appearance of evil. And the very God of peace sanctify you wholly; and mayyour spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ "(1 Thes . 5: 22-23).
1. Why is it necessary to have a correct understanding of the doctrine of sanctification?
2. What is the basic meaning of sanctification in Scripture and what words are used to express it?
3. What are the dangers of interpreting the doctrine of sanctification by experience?
4. How can adequately relate the doctrine of sanctification with other biblical doctrines?
5. To what extent sanctification is mentioned in the Bible in its various forms?
6. Will the sanctification total perfection in relation to sin and a decision to reach holiness?
7. To what extent is sanctification related with the quality of our daily lives?
8. Why holiness is not subject to progress?
9. In what sense it is said that God the Father, Son and Holy Spirit sanctifies people?
10. In what sense God sanctifies the days, places and things?
11. In what sense can a man sanctify God?
12. In what sense can a man sanctify itself?
13. ¿.A a man sanctifies people and things?
14. How can sanctify something else?
15. How sanctification purification of an object, in its various uses is related?
16. What are the three important aspects of sanctification?
17. How positional sanctification is done?
18. What is the relationship between positional sanctification and holy life in doctrinal epistles?
19. To what extent is the complete positional sanctification immediately to every child of God?
20. What is the difference between experimental sanctification and positional sanctification?
21. What factors depends on the experimental sanctification?
22. What relationship have between surrender to God and experimental sanctification?
23. What is the relationship between experimental sanctification and emotions?
24. What is the relationship between experimental sanctification and deliverance from sin?
25 . What are the three provisions of God that the Christian can prevent sin?
26. Make a contrast between the corduroy divine deliverance from sin method with the suggested eradication of the sinful nature of man method.
27. Is it true say that some Christians have died to sin and not others?
28. What does the command that we "consider" dead to sin?
29. How does the experimental sanctification is related to Christian growth?
30. What is the difference between saying that a Christian is "blameless" and say that it is perfect?
31. Make a contrast between our current experience of sanctification and our ultimate sanctification in heaven.
32. Make a contrast between the current position and spiritual state of the believer and his position and status in the sky.



In the Christian experience, the certainty that one is saved by faith in Christ is essential to the fulfillment of the entire program of growth in grace and knowledge of Christ. Safety is a matter of experience and is related to personal trust in salvation present. should not be confused with the doctrine of eternal security of the believer, which we will discuss in the next chapter. Eternal security is a matter of doctrine, while security this is a matter of what the person believes in a given about his personal salvation time.
The present security depends on three important aspects of the experience:
1) understanding that salvation provided in Christ Jesus is complete;
2) the confirming testimony of Christian experience;
3) acceptance by faith of the biblical promises of salvation.


To have a real assurance of salvation is essential to have a clear understanding of what Christ accomplished through His death on the cross. Salvation is not a work of man to please God, but a work of God for man. It depends entirely on divine grace, without regard to any human merit. The person who understands that Christ died in his favor and provided a complete salvation is offered to anyone who sincerely believes in Christ can have the assurance of salvation as it meets the condition of trust Christ as Savior. In many cases the lack of security is due to an incomplete understanding of the nature of salvation. Once you have understood that salvation is a gift that can not be obtained by human efforts, which may not deserve and which is available as a gift of God to all who receive by faith has laid a good basis for the assurance of salvation, and the issue is resolved by itself in the answer to the question of whether one has really believed in Christ. This question can be answered by confirmations that are in the Christian experience of a person who has received salvation.
Among the various divine interventions which together constitute the salvation of a soul, the Bible gives a supreme emphasis upon receipt of a new life from God. More than 85 New Testament passages confirm this feature of saving grace. Consideration of these passages reveals that this imparted life is God's gift to all who believe in Christ (John 10:28;. Rom. 6:23); It is Christ (Jn. 14: 6);Christ is indwelling in the sense that eternal life is inseparable from Him (Col. 1:27;. 1 John 5:11, 12) and, therefore, it is eternal as He is eternal.


Based on the fact that Christ dwells in him, the believer must prove himself if in faith (2 Corinthians 13: 5); because it is reasonable to expect that the heart in which Christ dwells, under normal conditions, be aware of your wonderful presence. However, the Christian is not left at the mercy of their feelings and imaginations misunderstandings as to the precise way in which Christ will manifest in his inner life, and this is clearly defined in Scripture. This particular revelation has a dual purpose for the Christian who is subject to the Word of God protects him against the assumption that fleshly emotionalism is the belief that God has found many followers today-and establishes a standard of spiritual reality to achieve which must constantly strive Christians.
It is obvious that an unconverted person, even faithful in his religious practice outside accordance never manifest the life that is Christ. Similarly, the carnal Christian is abnormal in the sense that it has no way to prove by the experience that salvation. Although eternal life itself is unlimited, every normal Christian experience is limited by the carnal (1 Cor 3: 1-4).
The carnal Christian is saved as well as the spiritual Christian, because no experience, merit or service are part of the basis of salvation. Although it is still a baby, it is in Christ (1 Cor 3: 1). Their obligation to God is not exercise saving faith, but to submit to the purpose and will of God. It is critical to understand that a normal Christian experience can only have it who are filled with the Spirit.
The new life in Christ that comes as a result of being saved by faith produces certain important events.
1. The knowledge that God is our Heavenly Father is one of the precious experiences that belong to who put their trust in Christ. In Matthew 11:27 states that no one knows the Father except the Son and anyone to whom the Son will reveal him. One thing to know something about God, may experience an unregenerate person, but it is quite another to know God, which can only be realized to the extent that the Son will reveal, and <this is eternal life: that they know you, the only true God, and Jesus Christ whom you have sent> (Jn . 17: 3). Communion with the Father and the Son is something known only by those who "walk in the light" (1 Jn . 1: 7). Therefore, a normal Christian experience includes a personal appreciation of the Fatherhood of God.
2. A new reality in prayer is another confirmatory experience that leads to security present. Prayer plays a very important role in the experience of Christian spiritual place. It gradually becomes its most vital resource. Through the inner working of the Spirit who dwells in him, the believer offers praise and thanksgiving (Eph . 5: 18-19), and torque of the Spirit is able to pray in accordance with the will of God (Rom. 8: 26-27; Jud 20).. Moreover, it is reasonable to believe that, since Christ's ministry on earth and in heaven has been and is largely a ministry of prayer, the person in whom dwells will be guided to prayer normally.
3. A new ability to understand the scriptures is another important experience related to salvation.According to the promise of Christ, the Son of God will understand through the Spirit the things of Christ, the Father 's and things to come (Jn . 16: 12-15). On the road to Emmaus, Christ opened the Scriptures to those who heard him (Lk. 24:32) and opened their hearts to the Scriptures at thesame tiempo0 (Lk. 24:45). Such an experience, despite being so wonderful, is not only certain Christians who enjoy special favor of God; It is the normal experience of all those who are right with God (1 Jn. 2:27), since it is a natural manifestation of Christ who dwells in the believer.
4. A new sense of the sinfulness of sin is a normal experience of the person who is saved. Horn and water removes everything that is alien and unclean (Ezekiel 36:25; Jn . 3: 5; Tit . 3: 5, 6; 1 Peter 3:21; 1 Jn . 5: 6-8 . ) God's Word travels all human conceptions and implements the ideals of God (Ps . 119: 11), and the action of the Word of God applied by the Spirit, the divine way of estimating human sin moves estimate. It is impossible that Christ, who had no sin and sweated blood to be offered as an offering for sin, does not produce a new perception of corrupt nature of sin in the person in whom dwells, when you have freedom to manifest their presence.
5. a new love for the unconverted is received. The fact that Christ died for all men (2 Cor 5: 14- 15, 19) is the foundation that allows Paul to say: "From henceforth know no one according to the flesh" (2 Corinthians 5:16 ). Leaving aside all earthly distinctions, he considered men, through their spiritual eyes, as souls for whom Christ died. For the same reason, Paul did not stop praying for the lost (Rom . 10: 1) and strive to achieve (. Ro 15:20), and for their sakes was willing to "accursed from Christ" (Rom . 9: 1-3). This divine compassion should be experienced by every believer filled with the Spirit, as a result of the divine presence in their hearts (Rom 5: 5; Gal 5:22..).
6. a new love for the saved were also experienced. In 1 John 3:14 love it is presented by the brothers as absolute proof of personal salvation. This is reasonable, since the regenerating work of the Holy Spirit the believer is introduced to a new relationship with the house and family of God. It exists only in the true fatherhood of God and the true brotherhood among men. The fact that the same divine presence is within the related two individuals in a vital way and gives them a corresponding bond of devotion. Christian love for another is, thus, the badge of true discipleship (Jn . 13: 34-35), and this affection is the normal experience of all who are born of God.
7. A supreme basis for security of salvation is the manifestation of the character of Christ in the believer. The resulting subjective experiences due to the Divine Presence in the heart unhampered listed nine words: "Love, joy, peace, patience, kindness, goodness, faith, meekness, temperance (Gal . 5: 22- 23), and each word represents a sea of reality in the plane of the unlimited nature of God. This is the life that Christ lived (Jn 13:34; 14:27; 15:11.), Is the life of Christ - likeness (Philippians 2: 5-7.) And is the life that is Christ (Phil 1. :twenty-one). Because these graces are produced even the Spirit who dwells in every believer, this experience has been provided for all.
8. The combined experiences of Christian life produce a consciousness of salvation by faith in Christ. Saving faith in Christ is a very clear experience. The apostle Paul said about himself: "I know whom I have believed" (2 Tim 1:12.). Personal trust in the Savior is as defined act of will and such a clear attitude of mind which could hardly one fool about it . But God intends that the normal Christian is secure in his own heart that has been accepted by God. The spiritual Christian receives the Spirit 's witness that is a child of God (Rom. 8:16). Similarly, having accepted Christ, the believer will have no consciousness of condemnation because of sin (John 3:18; 5:24; Rom . 8: 1; Hebrews 10: 2 . .). This does not imply that the Christian will not be aware of the sin he commits; it is rather that is eternally conscious being accepted by God for half of the work of Christ (Eph . 1: 6; Col. 2:13), which is the portion of all who believe.
In concluding the enumeration of the essential elements of a true Christian experience, we must make it clear that in all this is excluded purely carnal emotionalism, and that the believer's experience will be normal only when walking in the light (1 John 1: 7. ).


1. Confidence in the accuracy of the Bible and the true fulfillment of his promises of salvation is essential to have the assurance of salvation. Above all experience and apart from any experience that the Christian may have experience that is often very indefinite because of carnality, it has been given permanent evidence of the infallible Word of God. The apostle John addresses the believers as follows: "These things as I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life" (1 John 5:13.). Through this passage security it is given to every believer, carnal or spiritual alike, so they know that you have eternal life. This security is rested, not changing experiences, but about things that are written in the unchanging Word of God (Ps . 119: 89, 160; Matthew 5:18; 24:35; 1 Peter 1:23 25). Written promises of God as a title domain (Jn 3:16, 36; 5:24; 6:37; Acts 16:31; Rom 1:16; 3:22, 26, 10... 13) and thus require trust. These promises of salvation are God's unconditional covenant low grace, without requiring human merit, without human experiences that prove its truth. These powerful realities must be considered fulfilled on the sole basis of the truth of God.
2. Dudar if one has really put his faith in Christ and the promises of God is destructive of the Christian faith. There are multitudes who have no certainty of having made ​​a personal transaction with Christ about his salvation. Although it is not essential that one knows the day and time of its decision, it is imperative that you know is now trusting in Christ without reference to the time when he began to trust. The apostle Paul says he is "sure that [God] is able to keep my deposit , " that is, what he had given to God to keep him (2 Tim. 1:12). Obviously, the cure for uncertainty about whether it has received Christ is to receive Christ now, given that no personal merit or religious work has value: only Christ can save. The person who is not sure God having given bread faith for salvation that only God can give, can remedy this lack giving a definite step of faith. This is an act of will, but may be accompanied by emotion and necessarily requires an understanding of the doctrine of salvation. Many helped saying in prayer: "Lord, if I've never put my trust in you before, now I do." You can not experience real assurance of salvation if there is no specific act of receiving Christ by faith as Savior .
3. Doubting God's faithfulness is also fatal to any real security experience. Some are not sure of their salvation because they are not sure that God has received and saved. This state of mind is usually caused couple seeking a change in feelings rather than lay eyes on Christ's faithfulness.Feelings and experiences have their place, but, coma noted above, the definitive evidence of personal salvation is God's truthfulness. Which he has said, will, and not pious and commendable that a person suspicious of his salvation after being delivered as defined Christ.
4. The assurance of salvation, consistent-mind, depends on understanding the full nature of God 'ssalvation for those who put their trust in Christ with. In part, it can be a confirmation in Christian experience, and usually there is a change of life in the person who has trusted Christ eat their Savior. It is essential to understand that the security of salvation depends on the certainty of God's promises and the assurance that the individual has given to Christ put faith trusting that He will fulfill these promises. The person who has been delivered in this way can rely on the faithfulness of God, who can not lie, fulfill his promise to save the believer par divine power and grace.
1. How can you distinguish the present security doctrine of the doctrine of eternal security?
2. Why is it important assurance of salvation?
3. How is the assurance of salvation is related to the signified Christ's death?
4. How does security is related to the knowledge that salvation is a given?
5. How does security is related to the knowledge that salvation is by grace alone?
6. Is it reasonable to assume that a Christian know it's safe?
7. To what extent is subject to the loss of his assurance of salvation a carnal Christian?
8. How does security is related to the knowledge that God is our Heavenly Father?
9. In what sense is a confirmatory experience of salvation reality of prayer?
10. Relate the ability to understand the Scriptures with the assurance of salvation.
11. In what sense perception of the sinfulness of sin with the assurance of salvation is related?
12. How does provide a basis for safety salvation loving couple lost?
13. Why does love assurance of salvation by another Christian?
14. Relate the fruit of the Spirit with the assurance of salvation.
15. How does security assistance salvation putting faith in Christ in a definite act?
16. How does the acceptance of the promises of salvation is related in the Bible with the assurance of salvation?
17. Is it necessary to know the exact moment when the believer trusted Christ?
18. Is it important to know that now you trust in Christ eat your Savior?
19. What should you do if a person does not have the assurance of salvation?
20. What is the relationship between the security of salvation and the faithfulness of God?


A lthough most believers in Christ accepts the doctrine that may have the assurance of salvation at some point in their experience, often the question is asked: "? Can you miss a person who has been saved" Since the fear of losing salvation could seriously affect the peace of mind of a believer, and because their future is so vital, this question is an important aspect of the doctrine of salvation.
The claim that a saved person can lose again is based on certain biblical passages that seem to offer doubt about the continuity of salvation. In the history of the church has been opposed interpretation systems known as Calvinism, in support of eternal security, and Arminianism, in opposition to eternal security (each named after the name of his most famous apologist, John Calvin and Jacobus Arminius ).

A. Arminian view of safety.

Those who support the Arminian view give a list of about eighty-five passages that support conditional security. Among these the most important are: Mt. 5:13; 6:23; 7: 16-19; 13: 1-8; 18: 23-35; 24: 4-5, 11- 13, 23-26; 25: 1-13; Lk. 8: 11-15; 11: 24-28; 12: 42-46; Jn. 6: 66-71; 8:31, 32, 51; 13: 8; 15: 1-6; Acts. 5:32; 11: 21-23; 13:43; 14: 21-22; Ro. 6: 11-23; 8: 12-17; 11: 20-22; 14: 15-23; 1 Corinthians 9: 23-27; 10: 1-21; 11: 29-32; 15: 1-2; 2 Cor 1:24; 11: 2-4; 12: 21-13: 5; Ga. 2: 12-16; 3: 4-4: 1; 5: 1-4; 6: 7-9; Col. 1: 21-23; 2: 4-8, 18-19; 1 Thes. 3: 5; 1 Tim. 1: 3-7, 18- 20; 2: 11-15; 4: 1-16; 5: 5-15; 6: 9- 12, 17-21; 2 Tim. 2: 11-18, 22-26; 3: 13-15; I have. 2: 1-3; 3: 6-19; 4: 1-16; 5: 8-9; 6: 4-20;10: 19-39; 11: 13-16; 12: 1-17, 25-29; 13: 7-17; Stg. 1: 12-26; 2: 14-26; 4: 4-10; 5: 19-20; 1 P. 5: 9, 13; 2 Peter 1: 5-11; 2: 1- 22; 3: 16-17; 1 John. 1: 5 - 3:11; 5: 4-16; 2 John. 6-9; Jud. 5-12, 20-21; Rev 2: 7, 10-11, 17-26,. 3: 4-5, 8-22; 12:11; 17:14; 21: 7-8; 22: 18-19.
The study of these passages requires consideration of a certain number of questions.
1. Probably the most important issue facing the interpreter of the Bible regarding this issue is to beable to know who is a true believer. Many who oppose the doctrine of eternal security do so on the basis that it is possible for a person with an intellectual faith without actually come to salvation. Those who adhere to the doctrine of eternal security agree that a person can have a surface conversion, or undergo a change of only outward life, external steps as accepting Christ, joining the church or being baptized, and even get to experience some change in their standard of living, but you have reached salvation in Christ. Although it is impossible to establish rules on how to distinguish one saved from an unsaved person obviously no doubts in the mind of God.
The individual believer must ensure first that has really received Christ as their Savior. In this it is helpful to understand that receive Christ is an act of will that may need some knowledge of the way of salvation and could, to some extent, have an emotional expression, but the fundamental question is this: "Have I really received Jesus Christ as my personal Savior? "While there has been honestly faced this question can not be, of course, a basis for eternal security, nor real security present salvation. Many who deny eternal security only mean that the superficial faith is not enough to save. Those who hold eternal security agree on this point. The correct way of posing the problem is whether a person who is currently safe and has received eternal life can lose what God has done to save him from sin.
2. Many of the passages cited by those opposed to the eternal security concern human works or evidence of salvation. Which is truly saved should manifest his new life in Christ through his character and his works. However, it can be misleading to judge a person by works. There are those who are not Christians and can be formed relatively to the morality of the Christian life, while there are genuine Christians can fall sometimes in carnality and sin to such a degree that you can not distinguish them from the unconverted. All agree that the single moral reform in Luke 11: 24-26 is not a genuine salvation, and return to the previous state of life is not to lose salvation.
Several passages present the important fact that the Christian profession is justified by their fruits. Under normal conditions, salvation is God's will be tested by the fruit it produces (Jn 8:31; 15: 6.; 1 Corinthians 15: 1-2; Heb 3: 6-14; Jas. 2:14. -26; 2 Peter 1:10; 1 John 3:10).. However, not all Christians at all times manifest the fruits of salvation. Consequently, the passages dealing works as evidence of salvation not necessarily affect the doctrine of eternal security of the believer, since the decisive question is whether God himself believes that a person is saved.
3. Many passages cited to support the insecurity of believers are warning against a superficial belief in Christ. In the New Testament to the Jews, because the sacrifices have ceased, should turn to Christ or lost (Heb. 10:26) he warns. Similarly, unsaved Jews, like Gentiles are warned not to "fall" of the enlightening and regenerating work of the Spirit (Heb . 6: 4-9). Spiritual non - Jews that they will not be received in the coming kingdom (: 1-13 Mt. 25) It warns. It warns gentiles, asopposed to Israel as a group, the danger of losing their unbelief place of blessing they have in the current era (Rom. 11:21) group.
4. Some passages speak of rewards and not salvation. A person who is saved and who is secure in Christ can lose his reward (1 Cor 3:15; Col. 1: 21- 23) and receive a reproof in service to Christ (1 Co.9: 27).
5. A genuine Christian can also lose their communion with God because of sin (1 Jn . 1: 6) and be deprived of any of the benefits present the believer, such as having the fruit of the Spirit (Gal . 5: 22-23) and enjoy the satisfaction of an effective Christian service.
6. Because of its waywardness, a true believer can be punished or disciplined as a child is disciplined by his father (John 15: 2; 1 Cor . 11: 29-32 . ; 1 John 5:16), and you could reach the point of taking his physical life. However, this punishment is not evidence of lack of salvation, on the contrary, it is evidence that a child of God who is being treated as such by his Heavenly Father.
7. According to Scripture, it is also possible that a believer is "fallen from grace" (Gal . 5: 1-4).Properly interpreted, this does not refer to a Christian lose salvation, but the fall of a state of grace in life and the loss of true freedom in Christ for having returned to the bondage of legalism. This fall is a lifestyle, not the work of salvation.
8. Many of the difficulties are related passages taken out of context, especially in passages that relate to another dispensation. The Old Testament does not give a clear view of eternal security, although it can be assumed on the basis of the New Testament teaching that an Old Testament saint was truly born again was as safe as a believer in the current era. However, the passages referring to a past or future dispensation must be interpreted in context, as Ezekiel 33: 7-8, and passages of great importance as Deuteronomy 28, dealing with the blessings and curses that come to Israel by Ia obedience or disobedience of the law. Other passages refer to false teachers and unregenerate of the last days (1 Timothy 4: 1-2; 2 Peter 2:.. 1-22; Jud 17-19), although they are people who have made ​​a profession of Christians never have come to have salvation.
9. A number of passages presented in support of insecurity have been simply misunderstood, as Matthew 24:13: ". He who endures to the end shall be saved" This refers not to the salvation of guilt and power of sin, but to liberation from enemies and persecution. This verse refers to those who survive the tribulation and are rescued by Jesus Christ in his second coming. Scripture clearly teaches that many true believers die as martyrs before the coming of Christ and not remain or survive until Christ returns (Rev. 7:14). This passage illustrates how wrong can begiven to a verse in relation to the issue of security and insecurity applications.
10. The final answer to the question of security or insecurity of the believer is the answer to the question "Who does the work of salvation?". The concept that the believer once saved is always saved is based on the principle that salvation is God 's work and not rest on any merit of the believer and not retained by any effort of the believer. If man was the author of salvation, it would be unsafe. But being the work of God, it is safe.
The solid biblical basis to believe that a person is saved always saved is supported by at least twelve major arguments. Four relate to the work of the Father, the Son four and four to the Holy Spirit.


1. Scripture reveals the sovereign promise of God, which is unconditional and promises eternal salvation to all who believe in Christ (John 3:16;. 5:24; 6:37). Obviously God can deliver what it promises, and his immutable will is revealed in Rom. 8: 29- 30.
2. The infinite power of God can save and save forever (Jn 10:29; Ro 4:21;.. 8:31, 38-39; 14: 4; Ephesians 1: 19- 21; 3:. 20; Fil . 3:21; 2 Tim 1: 12; I 7:.... 25; Jud 24) it is clear that God has not only fidelity to fulfill its promises, but the power to do everything he intends to do. The Scriptures reveal that He desires the salvation of those who believe in Christ.
3. The infinite love of God not only explains the eternal purpose of God, but says its purpose will (John 3:16; Rom . 5: 7-10; Eph . 1: 4.). In Romans 5: 8-11 says that the love of God for the saved is greater than his love for the unsaved, and this ensures their eternal security. The argument is simple: If you loved men so much that He gave His Son and gave himself for them when they were "sinners" and "enemies" will love them more when his redeeming grace are justified before their eyes and be reconciled with God's superabundant love of God who has redeemed at infinite cost is sufficient guarantee that will never allow them to be snatched from his hand without all the resources of infinite power are exhausted (John 10..: 28-29); and, of course, the infinite power of God can never be exhausted. The promise of the Father, the infinite power of the Father and the infinite love of God make it impossible for a person who has been surrendered to God the Father through faith in Jesus Christ lose the salvation that God worked in his life.
4. The justice of God also guarantees the eternal security of those who have relied in Christ because with the demands of divine justice have been completely satisfied by the death of Christ, because He died for the sins of the world (1 Jn. 2 :2). By forgiving sin and promise eternal salvation, God is acting on a perfectly fair basis.
To save the sinner, God made on the basis of lenity and is perfectly fair to forgive not only the Old Testament who lived before the cross of Christ, but to all those who live after the cross of Christ ( Rom. 3: 25-26). Consequently, you can not doubt the eternal security of the believer without putting into question the righteousness of God. Thus we have their faithfulness to his promises, his infinite power, infinite love and infinite justice combine to give the believer the absolute assurance of salvation.


1. The vicarious death of Jesus Christ on the cross is an absolute guarantee of the security of the believer. Christ's death is sufficient response to damning power of sin (Rom 8:34). Where it is alleged that bran may be lost again, usually it has done on the basis of any possible sin. This assumption necessarily proceeds from the assumption that Christ did not take all the sins that the believer commits, and that God, having saved a soul, may be surprised and disappointed by an unexpected sin committed after salvation. On the contrary, the omniscience of God is perfect.He knows in advance all sin or thought secret that can obscure the life of his child, and atoning and enough blood of Christ was shed for those sins and God has been propitiated by blood (1 Jn . 2: 2). Thanks to the blood, reaching for the sins of the saved and unsaved, God is free to continue his saving grace to those who have no merit. He keeps them forever, not for their sake only, but to satisfy their self - esteem and express their own grace (Romans 5: 8; Eph . 2: 7-10.).All condemnation is removed forever by the fact that salvation and preservation depend only onthe sacrifice and the merits of the Son of God (John 3: 18; 5:24; Romans 8: 1; 1 Cor 11:31. -32).
2. The resurrection of Christ, cone seal of God upon the death of Christ, guarantees the resurrection and the life of believers (Jn 3:16; 10:28; Eph . 2: 6.). Two vital facts connected with the resurrection of Christ make the eternal security is true. The gift of God is eternal life (Rom .6:23), and this life is the life of the risen Christ (Col. 2:12; 3: 1). This life is eternal as Christ is eternal and can not dissolve and thus destroy as Christ can not be dissolved or destroyed. The Son of God also is made ​​part of the new creation in the resurrection of Christ by baptism of the Spirit and receive eternal life. As a sovereign subject of the creative work of God, the creature can not make the creation process go back, and because in Christ as the last Adam, can not fall, because Christ can not fall. Although there are obvious failures in life and Christian experience, they do not affect the position of the believer in Christ is holy thanks to the grace of God and the death and resurrection of Christ.
3. The work of Christ as our advocate in heaven also guarantees our eternal security (Ro 8:34; He 9:24; 1 John 2:.. . 1). In his work as a lawyer or legal representative of the believer, Christ invokes the sufficiency of His work on the cross as the basis for propitiation, or satisfaction of all claims of God to the sinner, and thus effect the reconciliation of the sinner with God through Jesus Christ. Since the work of Christ is perfect, the true believer can rest in the assurance of the perfection of Christ's work by himself as a representative of the believer in heaven.
4. The work of Christ as our intercessor supplements and confirms his work as our advocate (Jn 17: 1-26; Rom 8:34; I . 7: 23-25 ​​. .). The present ministry of Christ in glory has to do with the eternal on earth are saved security. Christ, at the same time and it is our advocate intercedes. As intercessor, takes into account the weakness, ignorance and immaturity of the believer, things about which there is no fault. In this ministry Christ not only prays for his people who are in the world and for all your needs (Luke 22: 31- 32; Jn 17:... 9, 15, 20; Romans 8:34), but above the basis of its self - sufficiency in his priesthood, guarantees that will be kept saved forever (Jn 14:19;. Ro 5:10;. I 7:25.).
Taken as a whole, the work of Christ in His death, resurrection, and intercession law provides absolute security for those who are thus represented by Christ on the cross and in heaven. If salvation is a work of God for man and not a work of man to God, the result is true and safe and the promise of John 5:24 that the believer does not come into judgment << 'will be fulfilled.


1. The work of regeneration or new birth the believer is made ​​partaker of the divine nature is an irreversible process and work of God (Jn 1:13; 3:. 3-6; Titus 3: 4-6; 1. P. 1:23; 2 Peter 1: 4; 1 John 3: 9).. Just as no reversion to the creative process, there can be no reversion to the process of the new birth. Because it is a work of God and not man, and is done entirely on the principle of grace, there is a fair basis or reason why I should not go on forever.
2. The indwelling presence of the Spirit in the believer is a permanent possession of believers during this present age (John 7: 37-39; Rom . 5: 5; 8:. 9; 1 Cor 2:12; 6:19; 1 John. 2:27). In times before Pentecost not all believers possessed the Spirit inside even if they were sure of their salvation;however, in today 's era that the believer 's body, even sinful and corrupt, is the temple of God, it constitutes another confirmatory evidence of the immutable purpose of God to finish what began to save the believer. Although the Spirit may be grieved by unconfessed sins (Eph. 4:30) and can be turned off in the sense of being resisted (1 Thes. 5:19), I never hinted that these acts cause loss of salvation in the believer. Rather, it happens that the very fact of salvation and the continued presence of the Holy Spirit in the heart constitutes the basis for the call to return to walk in fellowship and conformity with the will of God.
3. The work of the Spirit in baptism by which the believer is united to Christ and the body of Christ forever, is another evidence of safety. By the baptismal ministry of the Spirit, the believer is attached to the body of which Christ is the Head (1 Cor 6:17; 12:13; Ga . 3:27) and, therefore, is said to be in Christ. To be in Christ is a union that is both vital and permanent time. In this union the old "position and relationships that were the basis of Doom" passed, and all positions and relations have made ​​new and are of God (2 Corinthians 5:17, 18). Being accepted in the beloved forever, the Son of God is as safe as the one in whom it is, and who remains.
4. The presence of the Holy Spirit in the believer is said to be the seal of God that will last until the day of redemption, the day of the translation or resurrection of the believer (2 Cor 1:22; Eph 1: 13-. 14; 4:30). The seal of the Holy Spirit is God's work and represents salvation and security of the person and sealed until God complete his purpose to present the perfect believer in heaven;therefore, it is another evidence that once saved the believer is always saved.
Taken as a whole, eternal security of the believer rests on the nature of salvation. It is the work of God, no. the work of men. Lies in the power and faithfulness of God, not in the strength and loyalty of man. If salvation were by works, or if salvation was a reward for faith as a good deed, it would be understandable that put in doubt the safety of man. But since resting on grace and promises of God, the believer can be confident in their safety and, with Paul, being "confident of this, that he who began a good work in you will perform it until the day of Jesus Christ "(Phil. 1: 6).
Then you can conclude from this great body of truth that God's eternal purpose, which is to preserve his people, there can never be defeated. To this end he planned any possible obstacle. Sin, which could result in separation, has been led by a substitute, so that the believer is saved, he invokes the effectiveness of his death before the throne of God. The will of the believer is under divine control (Phil. 2:13), and all test or temptation is tempered by the infinite grace and wisdom of God (1 Cor 10:13).
One can not emphasize strongly enough that, although in this chapter have sought salvation and preservation divine salvation as separate companies, as an adaptation to the usual way of speaking, the Bible makes no such distinction. According to Scripture, there is no salvation proposal offered to lower undertaken grace, infinitely perfect than and stay forever.
1. Why is it important for the believer the question of eternal security?
2. What are the opposite positions of Calvinism and Arminianism on the question of eternal security?
3. About how many passages present the Arminians saying that teach the doctrine of conditional security?
4. By studying these passages, what is the most important question?
5. What agree all parties to the issue of security?
6. Is there any doubt in the mind of God about who are saved?
7. Is it true that the superficial faith is not enough to save himself?
8. How do you rate the various passages cited in opposition to eternal security and human works presenting evidence of salvation eat?
9. Should warnings against a superficial faith considered as warnings against the possibility of losing salvation?
10. Is it possible for a Christian to lose your reward in heaven and still be saved?
11. Is it possible that a genuine Christian lose communion with God and still be saved?
12. Is it possible for a true believer to be punished disciplined and still be saved?
13. How do you explain the term "fall from grace" in relation to Christian salvation?
14. Why is no difficulty in Old Testament passages on the question of eternal security?
15. How do you explain Matthew 24:13?
16. Why security to insecurity depends on the question "Who does the work of salvation?"
17. What are the four works of the Father who support eternal security?
18. Why is the work of God the Father in salvation alone guarantee eternal security?
19. What are the four works of God the Son who support the doctrine of eternal security?
20. How Christ's death is related to the eternal security?
21. How Christ's resurrection to eternal security concerns?
22. How Christ's works relate eat intercessor and lawyer eternal security?
23. What are the four works of the Holy Spirit in relation to the eternal security?
24. Is the new birth a reversible process?
25. Is there a case of someone who has been born again more than once in the Scriptures?
26. How permanent indwelling presence of the Spirit with the eternal security is related?
27. Can a believer lose the Spirit of the current era?
28. What is achieved by the Spirit in baptism in relation to security?
29. How does a promise of security is the promise of the Spirit as a seal until the day of redemption?
30. can we sum up the reasons for that eternal security rests on the nature of salvation eat God 's work?
31. How does include the aspect of the security of the believer nature of salvation?



The Scriptures reveal God as an absolute ruler who by his own will wanted to create the universe and direct history according to a preordained plan. The concept of an infinite and omnipotent God agrees with the fact that is sovereign and has the power to implement its program in the way He wanted to determine. However, the understanding of that plan by the man presents many problems and, in particular, how can man act freely and responsibly on a set universe.
Human systems of thought have had the tendency to go to extremes, one in which the sovereign purpose of God is presented as an absolute, or the other in that man's freedom is magnified to the point that God no longer has control about things. In trying to solve this difficulty, the only solution is to turn to divine revelation and try to interpret human experience based on what the Bible teaches.
In Scripture, the sovereign purpose of God extends to nations and individuals.
Reference is made ​​to Israel as a chosen nation (Isaiah 45: 4; 65: 9 . 22). The word "elect" is often applied to individuals who are elected for salvation (Matthew 24:22, 24, 31; Mr 13:20, 22, 27; Luke 18: 7; Romans 8:33; Col.. . 3:12; 1 Tim 5:21; 2 Timothy 2:10;.. Titus 1: 1; 1 Pet . 1: 2; 5:13; 2 John 1, 13).. The same expression is used to refer to Christ (Isaiah 42: 1; 1 Peter 2: 6 . ). In addition to the word chosen, the fact of the election (.;: 5, 7, 28; 1 Thessalonians 1: 4; 2 Peter 1:10. 11 Ro 9:11) is mentioned. The thought of the election is that the person or group mentioned have been chosen for a divine purpose usually related to salvation.
The word chosen <<> is synonymous with the word chosen << >>. It applies to Israel (Is 44: 1.), the church (Eph 1: 4; 2 Thessalonians 2:13; 1 Pet. 2: 9.), and the apostles (Jn 6:70, 13. : 18; Acts 1: 2)..
A number of expressions are related to the concept of choice or be chosen, such as <destined >> (1 Peter 1:20) and <Predestination >> (Ro 8:29, 30; Eph. 1: 5, 11. ). The thought is to determine in advance, as in Acts 4:28, or presort and Judas 4 and Ephesians 2:10. In addition, there is frequent reference to this concept in the Bible, where the word <decreed> (2 Chron. 25:16) is used, <agreed> (Isa. 19:17), <set> (Lk. 22:22 ), <default> (Acts. 17:26). Thinking of all these expressions is that God's choice precedes the act and is determined by its sovereign will.
The election, the pre-planning and predestination have been made ​​according to the divine purpose of God (Eph . 1: 9; 3:11), and the scriptures are related to the foreknowledge of God (Acts 2:23; Rom. . 8:29; 11: 2; 1 Peter 1: 2). Another related word is the word <call>, as in Romans 8:30 and many other passages (1 Cor 1: 9, 7:18, 20, 21, 22, 24; 15: 9; Ga-5: 13; Ephesians 4:... 1, 4; Col. 3:15; 1 Tim 6:12; Hebrews 5: 4; 9:15; 1 Peter 2:21; 3: 9; 1 John 3: 1).. In Jn. 12:32 our Lord referred to the call as action to bring men to God (cf. Joh. 6:44). All these passages imply that a sovereign God is carrying out its purpose; in purpose certain men have been chosen for salvation, and certain nations, especially Israel, have been chosen to fulfill a divine purpose


Although the doctrine of election beyond human understanding, it is clearly taught in Scripture. By virtue of divine election, God has chosen certain individuals for salvation and predestined for them to be shaped according eh character of His Son Jesus Christ (Rom 16:13; Eph. 1: 4-5; 2 Thessalonians 2:13.. ; 1 Peter 1: 2). It is clear that the choice has its origin in God and that this election is part of God's eternal plan.
God's choice is not an act of God in time, but a part of his eternal purpose. This appears in numerous passages such as Ephesians 1: 4, which says: "He chose us in him before the foundation of the world, that we should be holy and blameless before him in love." According to 2 Timothy 1: 9, our choice is "according to his own purpose and grace, which was given us in Christ before the world began."
Because the plan of God is eternal election, as an essential part of the plan, it must be eternal. A difficult problem in the doctrine of election is the relationship between the election and the foreknowledge. One way of interpretation that tends to soften the concept of choice is built on the idea that God knew who would receive Christ, and on the basis of that knowledge chose them to salvation. However, this concept has inherent problems because God makes is subject to a plan in which He is not sovereign. Although the choice and prescience are co-extensive, the foreknowledge itself would not be determinative.
Although theologians have struggled with these problems and have not reached satisfactory conclusions, a possible solution is to start by recognizing that God is omniscient, that is, that he was aware of all possible plans for the universe. Of all the possible plans with its infinite variations God chose a plan.
Having chosen a plan and knowing in detail, God could know in advance who would be saved or elected and all the details about salvation.
However, the immediate problem that the interpreter presented is that of human freedom. By experience and according to the Scriptures, it seems evident that man has decisions to make. How can you avoid the arrival to that everything is predetermined and there are no moral choices that make fatalistic system? Is a mockery of human responsibility, or is it real? These are the problems facing the interpreter of Scripture on this difficult doctrine.
Although theologians have failed to completely solve the problem of divine election in relation to human decisions and the moral responsibility of man, the answer seems to be that, when choosing a God plan, chose the plan as a whole, not piece by piece . He knew beforehand, prior to the election plan, who would be saved and who is not Serla except in such plan. By faith we must assume that God chose the best possible plan, and that had there been a better plan, this would have been put into operation because God would have chosen. The plan included many things that God himself would do, such as the creation and establishment of natural law included what God sovereignly chose to do for itself, such as revealed through prophets and influence men in their choices even when they remain responsible for the choices they make.
In other words, the plan included giving the man some freedom of choice, and it would be responsible. The fact that God knew what he would do under each plan every man does not mean that God would force men to do something against their will and then punish him for it.
In the notable example of the crucifixion of Christ, around which revolved around the plan of God, Dilato freely chose to crucify Christ and was made responsible for it. Judas Iscariot betrayed Christ freely decided and was held responsible for it. However, decisions of Pilate and Judas were an essential part of God's program and were certain thing before they do the execution.
Consequently, although there are problems of human understanding, the best solution is to accept what the Bible teaches, whether we understand it or not. Sometimes the best translations help, as in 1 Peter 1: 1-2, which says that Christians are << according to the foreknowledge of God the Father>, which makes the choice be subject to the foreknowledge of God. However, the word chosen >> qualifies the word << >> expatriates verse 1, and is not teaching the logical order of the election in relation to the foreknowledge, but the fact that they are co-extensive.
Some help can be found in the fact that the whole process of divine purpose, choice and prescience are eternal. All that man can do is try to establish a logical relationship, but all these things have been true in the mind of God, and God did not reach its decisions after long considering the difficulties of each plan. In other words, there was never another plan, and so all aspects of the eternal purpose of God are equally eternal.
Then we must conclude that the election and related terms are clearly taught in the Bible, and that means that some were chosen to salvation and others, not being elected, were overlooked. The choice is eternal and is not an act of God performed in time. In choosing God does not conform to the foreknowledge, although the choice comes from the divine omniscience.
Although there are serious problems in human understanding of this doctrine, we must submit to divine revelation even when we can not fully understand.


Although some theologians, to solve the problem, have tried to explain that suppress the doctrine of election, in fact, to deny what Scripture teaches, the arguments against divine election come from misunderstandings. It is sometimes claimed to hold the election is to affirm that God is arbitrary. Of course, this comes disbelief. God is sovereign, but its sovereignty is always wise, holy, good and full of love.
Another objection frequently occurs is that this doctrine makes unfair to not include everyone in his purpose of salvation God. At this point, we see that God is not obligated to save any and only saves those who want to believe.
Although the work of God in the salvation of an individual is inscrutable -since there is obviously an act of grace when one person believes in Christ and salvation, the Bible clearly commands the man who creates Acts. 16:31). No one is saved against his will, and no one stops believing against their will.
A common objection to this doctrine is that it discourages missionary effort to bring the gospel to the lost and discourages those who wish to be saved. The answer is that God has included in its plan that the gospel is preached to every creature and God desires the salvation of all (2 Peter 3: 9).However, by establishing a moral universe in which men choose between believing or not believing, it is inevitable that some loss.
Another objection is that if some are elected for salvation and others are not chosen to be saved, they have no hope in their state of perdition. Scripture clearly emphasize that some are elected for salvation and unbelievers are destined to their fate, not because the men who wanted to be saved could not attain salvation, but always on the basis that those who are not saved chose not to be saved. God's mercy is shown in his patience, as in Romans 9: 21-22 and 2 Peter 3: 9. Nobody can ever stand before God and say, "I wanted to be safe, but I could not because I was not chosen."
Although the great sages and students of the Bible in general continue to struggle with this difficult doctrine, the fact of divine election is clearly presented in the Scriptures, and those who are saved, but were not aware of the doctrine when they accepted Christ, they can boast the fact that they were in God's plan from eternity past and that their salvation is a supreme illustration of the grace of God. A God who is sovereign and eternal logically must have a planned program. On the basis of biblical revelation, the believer in Christ can only conclude that the plan of God is holy, wise and good, that God is a patient God who is concerned about the lost state of those who reject salvation, to prepare which Christ died.
1. Why is it reasonable to assume that God has a sovereign plan for the universe?
2. What are the two extremes to which human thought has tended regarding the sovereign purpose of God?
3. How can you prove that the sovereign purpose of God extends to individuals and nations as well as other groups?
4. ¿Cuá1es are the various words used to express the idea of choice?
5. What is the central idea of all expressions used in connection with the election?
6. What is carried out by divine choice?
7. What evidence supports the idea that the divine choice was from eternity past?
8. How does the choice is related to the foreknowledge?
9. How can you solve the problem of the relationship between human freedom and divine election?
10. Explain how is included in the divine plan of human freedom.
11. Explain how Christ's crucifixion is an outstanding illustration of human freedom and God's plan.
12. Why should an individual accept the doctrine of election even if you do not understand?
13. How can respond objections to the election alleging that arbitrary and unjust God made?
14. How would you respond to objections that the doctrine of election opposes missionary efforts?
15. Why was necessary in God's plan that some were lost?
16. Does it give the doctrine of election an excuse to not save the lost?

17. Is there evidence that the plan of God is holy, wise and good and God is patient and is really concerned about the state of destruction of those who refuse to receive salvation?