Albert Mohler - "Can I Lose My Salvation?"

perhaps I'm just odd in this one of those preambles it could be followed by just about anything generally probably by yes you are but it is interesting that at a certain point in life you sing a hymn and you think I want that hymn sung at my funeral I don't remember thinking thoughts like that when I was 15 but I I do think I've been to a lot of funerals since then many many many funerals I have preached many many funerals since then and at some point you think that him just articulates and caps alights summarizes the Christian faith I wrote about hims an article several years ago in which I said I actually think that is one test of whether you should sing a hymn or not would you sing it at a gospel funeral because there is an awful lot of flippancy and superficiality and nonsense sung amongst Christian congregations but if nothing else the funeral tends to focus the mind on what is of ultimate importance it the funeral at least any kind of gospel centered funeral you're going to be looking for weight and the greatest life faithfulness oh god my father yes it's one of those hymns of weight gladly sing it together in the course of this sermon series hard questions round one we're trying to take on some weighty questions and so actually in thinking about this first round on these questions I reminded myself of the questions I have been commonly asked and of course this is a conversational context people come up and ask questions it's a it's a preaching context to worship context people come up after the service and ask questions this is a this is a context question that comes up to the con small groups as they're now called and when I was when I was young a discipleship is the kind of question that comes up in an ask anything kind of contact so when I did that on radio and now doing that on other of other formats yes that's one of those questions that comes can I lose my salvation and the context of that question is the fact that if we could lose it we would be doomed it's a personal question we want to know this can I lose my salvation it's a theoretical question can Christians one who is a baptized follower of Christ lose his or her salvation it's a it's a question that makes us look more closely at the gospel can a true Christian can a born-again Christian born again by the Holy Spirit lose his or her salvation it's a it's a hermeneutical question it's a question that comes to us from reading the Bible there are texts warnings in particular about not abandoning Christ not committing apostasy not falling away not sinning unto death that there are warning passages that are very clear we are told to make our calling and election sure and then that that sounds just right the question is how how exactly do we do that what or who makes our calling an election sure it is a hard question it's it's not one that I do intend to hold in suspense and no a born-again Christian a Christian born again as a follower of the Lord Jesus Christ cannot lose salvation that salvation cannot be lost at least a part of what I want to do is to flip the question somewhat the way I ask it because I ask it the way I'm asking can I lose my salvation and at some point I want to say if it's yours you can lose it if it's Christ he cannot those who are saved in Christ are as we shall see save to the uttermost in historical context to this - and and and this helps to put a lot together for us because that historical context is not just about the question can I lose my salvation but but what happens to persons upon death what is the what what is their final destiny and by the second century it is clear that that question is being answered over and over again by what develops in the ancient church as the sacrament of baptism such that baptism becomes the assurance of salvation and and thus you come to understand why infant baptism becomes a practice of the early church is from the pastoral context and the theological reasoning that if baptism is the assurance of salvation then we should baptize human beings as quickly as possible it was the reality of infant mortality that helped to drive in the early church this urge towards infant baptism and so the the assurance of salvation was shifted from in any experience of coming to faith in the Lord Jesus Christ and was instead transferred to the sacrament of baptism which over time became predominantly practiced amongst infants I was in a conversation decades ago with a major figure in the evangelical world not not not in not a Baptist let me be very clear but someone with a with a lot of respect in the evangelical world and the issue of doubt came up and in a conversation when when we were responding to how we deal with doubt this particular person looked up and simply said I remember my baptism and he was baptized as an infant I don't actually think he remembers it but he remembers that he was told he was baptized I can remember sitting there thinking I remember when I was baptized but that is not the ground of my assurance but baptism functioned that way and thus from at least about the second century in Tertullian going forward to about the time of the Reformation that was just the answer what what is the assurance of salvation it is baptism and then an entire theology develops out of that in which it becomes virtually impossible according to medieval Catholic theology that anyone who was baptized by the Holy Catholic Church and received the sacrament of baptism could ever ultimately be in hell ultimately being a key word there the a the entire system of purgatory and everything else was developed as a way of saying well even as we have the sacrament of baptism that guarantees entrance into to heaven eventually by in in the name of Christ but by the action of the church and the operation of its of its sacraments but but there is because there are those who don't obviously live as Christians but another less nevertheless were baptized as infants then they must eventually be in heaven there must be some kind of purgation for their sins as the entire system of Catholic sacraments it comes down to the fact that assurance was baptism and baptism was assurance and just a bit we'll see how that even factored into their interpretation of some very interesting biblical passages most importantly Hebrews chapter 6 the Reformation was not first and foremost about this question this was this was not first and foremost the in question as you know the history the Reformation the first and foremost presenting questions had to do with the the formal principle of the Reformation and the material principle of the Reformation the formal principle being Sola scriptura and the material principle being faith alone Sola fidei and so those were the issues of hottest theological debate but of course a certain logic began to work out it wasn't just a logic it was a pastoral concern and that pastoral concern we can understand when we rewind history just a bit and go back to the sixteenth century and understand that when Luther first of all most importantly in an inventor began preaching what became the Reformation and the logic of the Reformation began to work its way out assurance of salvation in the traditional Catholic sense was hereby robbed of the Reformers because in breaking with the Roman Catholic Church they cut themselves off according to the church to the Catholic Church from the very source of salvation so they were they were outside salvation their their assurance in their baptism was now taken away because of their break from the church the question of assurance turned out at the popular level in the Reformation even in Vinton Berg later in Geneva and elsewhere but but in Vinton Berg in the 16th century that turned out to be the huge question if I'm not Catholic anymore if I'm cut off from from the church that has for centuries claimed to be the body of Christ on earth the the soul vessel of salvation if I am cut off from that church then how can I have any assurance that I am saved now again this began with preaching justification by faith alone yes but but where where is the assurance of salvation I can't do what I would have done what Catholics had done for centuries I can't point back to a sacrament of baptism in a Catholic sense I'm cut off even now from the church that baptized me and so there are all kinds of interesting questions and one of them came down just to the urgent question how can I have assurance of salvation if we had time we could look at Luther and Calvin and and and many others but here's the most important thing it was it was massive and we take it for granted and we often don't think about it but what happened in the Reformation was at least this it was a shift from the objectivity of the sacrament of the Catholic Church to the objectivity of the atonement accomplished by Christ it was a shift of objectivity what's most real and what's most important it was a shift to the objective salvation the the justification the this is where it all comes down to understanding texts about the imputed righteousness of Christ it's where justification by faith alone begins to to flesh its way out there is an assurance the Reformers came to understand there is an assurance of salvation that they came to preach and that assurance of salvation did not begin with the Christian but rather begins with God God saving purpose in Christ it begins with the atonement accomplished by Christ and its application it begins with ransacking the scripture as Sola scriptura began to work out in its logic it began looking to the assurances given in Scripture objectively given the promises of God as promises essential to the covenant of redemption that that it led it led Christians it led those reformers and their congregants back into the Bible back to the objectivity of the sovereignty of God Calvin so famously in Geneva began to to to help to emphasize and to frame a consistent Protestant Reformation consistently biblical systematic theology it made very clear that if God is sovereign he always in every case accomplishes what he sets out to do and of God's saving purpose is in his decrees and what he ordained before the creation of the earth then we are in him safe it reminds us that the question of assurance really cannot be separated from our entire theological system our entire understanding of who God is and why Christ came and who he was and what he accomplished and how salvation comes to sinners the assurance that was preached by the Reformers was an assurance that shifted from church to Christ but then there were other developments in the in the aftermath of the Reformation and between 1560 and 1609 there was a figure who considered himself a reformed theologian named Arminius and Arminius and and others in the Netherlands who followed his teaching notice the remonstrance they that they reframed the the Genevan reformation x' teachings in such a way that that they elevated the human will and and and so what happens is in the wake of the Reformation Arminianism reframes the argument what while claiming still to be heirs of the Reformation and while resisting accusations that Arminianism was a resurgence of Pelagianism or semi-pelagianism and that you can look that up it's important that they began to elevate the will in such a way that amongst the points and arguments made by Arminius and by the remonstrance was that it is indeed possible upon a permanent loss of faith very important language it is possible under a permanent loss of faith to fall away from Christ and to be no longer saved then of course by the time you get to the Senate of dort in 1618 to 69 teen you have the classical reformed tradition responding with famously with what is known as the five points of Calvinism making very clear the argument no salvation comes to us by the objective act of God that is subjectively received and the objective act of God can never be nullified because it is the objective act of God senator dort cited specifically John chapter 6 verse 39 where Jesus speaking of those the father has given him says I will lose nothing nothing John chapter 6 turns out by the way to be a massive confirmation of the objectivity of atonement and of the assurance of salvation for those who believe that's not the end of the story modern evangelicalism has several strains one of them being revivalism and and revivalism includes you might say more traditionally Calvinists and more traditionally Arminian strains but one of the issues that came out of revivalism it was kind of a return to subjectivity as a at least at the lay level and again I will argue that with our minion ism it is true that most of the original are minions and what we're very very careful not to affirm Pelagianism and then they tried and hard not to affirm semi-pelagianism but I'll make the argument that many of the people in pulpits however and and and as that theology worked its way out in in folk form as every theology eventually does a lot of it ended up being Pelagian and semi-pelagianism erican evangelicalism American evangelicalism is it's like it's always facing this magnet that it is pulling American evangelicals towards a kind of pelagianism we're such a self-centered society that when we want to answer the question and by the way when someone says how do you know that you're saved and you say I accepted Christ well that that that's not Pelagianism it's just it's just it's just an indication of the fact that we want to say that we are the reason we are saved we get to Christ because I believe in Christ but that's actually not what we're safe we're saved because Christ died for our sins now it came to us because hearing the gospel we believed but as you know even that's gonna require the answer how do we believe it's not because I believe I first believed because my eyes were opened but we can't preach the entire system of theology as tempting as it would be in this moment the issue about revivalism is this out of revivalism came the expression once saved always saved as a boy that's what I heard there's just raised in kind of a traditional Baptist home and a traditional Baptist Church that was that it was actually kind of a high church Baptist Church the earlier years of my life but the assurance was given the same way once saved always saved often referred to as the doctrine of eternal security and so I can remember in it's called middle school now when I first got into it it was called junior high school and in junior high school in Sunday school the first theological debate I remember amongst 12 year olds was this is once saved always saved true and we had a vigorous ignorant debate and I can remember it even now and I can remember that but my main thought was I hope so I hope so but I can remember it being given this assurance as a teenager we would all you know when you have youth group or when you be in a conversation and and and one of the typical typical issues of unk's of consternation and worry amongst adolescent Christians is is am I really saved the adolescents as I preached about in my series life in four stages adolescence is the period of life when the brain is capable of complex analytical reasoning including wondering if you mean what you say wondering as you say it if you think that it's true and wondering if it's true because you said it and so you you you have you have teenagers who know I know I I know that I said I believe in Christ I I know and I'm minute when I said it but what am I supposed to feel about it now how's it and that this whole issue it comes down to a once saved always saved the doctrine eternal security if you have confessed Christ you can never be lost if you have been saved because you can point to a decision and in a moment when you came to faith in Christ then you are safe Mary and I in our teenage years we're in a wonderful warm-hearted church that they had a lot of singing on Sunday nights it's one of the reasons why we love to Sunday nights lots of singing and anyway this was a big church but it wasn't so big that they wouldn't let you call out him numbers and so on Sunday night you know you could call out a hymn number let's sing number 99 and you've seen the first and last verses in 99 to 82 oh we love to 82 and we'd sing 282 and it was a church that did this so often you know you could know that you can know the numbers but there are also songs that weren't in the hymnal and and one of the ones that I remember to my consternation and adolescent fear was a song I don't know if it has a name but it came down to this on a Monday Jesus saved me I can tell it all I can tell it all on a Monday Jesus saved me I can tell it all now here's the trick you went through all seven days and you stood up on the day you were saved okay I had a problem my problem was I I first felt the quickening of the Holy Spirit and the convicting of sin during the Friday Assembly of the fourth Vacation Bible School I had attended one summer so on the fourth Vacation Bible School Friday I felt that quickening I was convicted of sin not just that I sin but that it was a sinner I I understood for the first time I needed to be born again I talked to my parents that night and they explained to me the gospel the preacher pointed me to Christ my parents explained to me the gospel but then that they said you know this is this is now Friday night Saturday is coming tomorrow and so they called the preacher and the preacher said why don't you bring al by you know about three o'clock I forgot the time in the afternoon but we went in the afternoon and my mom and my dad and I was that with a preacher the preacher went over the the gospel and it was it was confirming in my heart and I desired Christ I wanted Christ I confessed Christ and and then he said well let's talk again next week and we talked again next week and I was feeling and and experiencing confidence I III I just I I felt I had a subjective experience of of knowing Christ and I was baptized on the following Sunday and then the next day went to our a camp at Lake Yale in Florida which was the seal of my salvation according to the Southern Baptist Convention and and so I looked at this and I realized what day do I stand up Friday Saturday Sunday I didn't know what day to stand what's the problem with that song Jesus saved none of us on a Monday none of us on a Tuesday none of us on a Wednesday none of us on a Thursday in this sense we were saved on a Friday and on a Sunday on the Friday of his crucifixion and the Sunday of his resurrection I'm not even meaning really to play with days I'm saying we're saved because of the objective atonement accomplished by the Lord Jesus Christ we this whole once saved always say points back to a decisional transactional salvation and the problem with that is that that transaction can be apparently nullified by going back into sin even by renouncing Christ this once saved always say isn't wrong it's just not right it's not right because you've got to define what once saved means and I firmly want to say I believe once saved always saved when we understand salvation in biblical terms once we are safe in Christ we are safe forever but the ground of that assurance that once saved is not my profession of faith in Christ it is Christ's declaration of me as his and yes that came to me my faith which is also God's gift time is short but you have to understand how important this question is in this pulpit in in this pulpit well in the white pulpit but in this chapel you have to understand how urgent this was the confession of faith of this institution the abstract of principles and the Baptist faith and message the confession of faith the Southern Baptist both are abundantly transparently unquestionably clear about the perseverance of the saints the fact that those who are in Christ persevere to the end both of those confessions render impossible that someone could be genuinely saved regenerate born again and become unborn again unregenerate and that's by the assurance of the saving power of Christ but when I arrived here as a student in 1980 the most famous theology professor on this faculty taught exactly the opposite an absolute contradiction to the abstract of principles an absolute contradiction to the Baptist faith and message an absolute contradiction to the faith of Southern Baptists in an absolute consternation to those Southern Baptists of which he was theology professor Dale moody was not only a professor here he was my first professor of systematic theology and and he wove this deeply into his entire systematic theology and even in 1980 the question was how can anyone teach here and sign the abstract to principles and teach the opposite dr. moody believing that he was a man of integrity in his own eyes did so by passing out in class a codicil to the abstract principles in which he signed his amended version which by the way is exactly what dr. Boyce and the documents of the school say can't happen every professor must agree to teach in accordance with and not contrary to all that is contained within the confession of faith without hesitation or mental reservation or without private arrangement with the one who invests him in office and yes I can rattle and off in my sleep and dr. moody was adamant about it he he became a major catalyst for what became the conservative resurgence in the Southern Baptist Convention he also held two new Orthodox to use the scripture he was a he was a man in full as the British would say he held two doctorates including a DPhil from Oxford he was absolutely certain that he was right about everything he was bombastic I was in a class with George Beasley Murray on the New Testament Norton 208 he was teaching in Norton 209 we had no air conditioning during those days the windows were open then the the doors were open and George Beasley Murray New Testament professor far more evangelical was teaching about the assurance of salvation and Dale moody heard it crossed the hall came over to our classroom took over the classroom and argued with George Beasley Murray over the assurance of salvation in front of stunned students who were being kind of entertained in my room after they had been abandoned in the other one Dale moody went to Arkansas to preach apostasy the fact that one can fall away from Christ and be lost now I will tell you you don't need to know a whole lot about the geography of the Southern Baptist Convention to know that Arkansas is exactly the place where you would go to preach this if you are looking for a fight a fight and he got a fight he also went to Oklahoma that would be like number two then the places if you wanted to create a bomb or an explosion in the SPC you would go well I'm a theology student hard to figure this out I had been raised in once saved always saved revivalist at Christianity but I'd really come to theological identity in in a very classically reformed the first systematic theology as I read the first major theological works I read they were they were the ones that were given to me and I'm so thankful for this as health just classical Protestant theology and I was never tempted by Dale Moody's argument for apostasy but I will tell you the strongest argument he made there were two arguments he made that would it required more thinking on my part than any other the first was the evidence of Christians who do fall away and and the second was specific biblical text and he basically put his entire system on his interpretation of the first verses of Hebrews chapter 6 and that history I at least needed to say so you can understand that in the pulpit of the Southern Baptist Theological Seminary in Boise College the this is not something that is doesn't have a history we have a history we come to this when I was elected president in 1993 and and and very clearly it was said in the institution in in a in a position of confessional integrity in every one of the articles of the confession and because that that was indeed not because it was merely the confession but because that was the confession that was the articulation and the summary of true theology well by the time that happened it wasn't just Dale moody it was a large percentage of the faculty that held to the same position the heart is that is to imagine now it was true what does the scripture say well I would just point to the fact that answering the question can a Christian lose salvation we just need to remember some specific biblical texts that just give us unequivocal answers look very quickly to the Gospel of John and and you can write down these texts if you want to look at them later but but John chapter 10 verse 28 I give them eternal life and they will never perish and no one will snatch them out of my hand my father who has given them to me is greater than all and no one is able to snatch them out of the Father's hand I am the father are one it's an unbreakable logic those who are redeemed belonged to God who has given them eternal life and he has given them to Christ and I and the father are one no one can snatch them from the father's hand no one can snatch them from my hand the logic of all of this as we have seen was already demonstrated in John chapter 6 it'd be tempting to look at the entire passage but but at least begin looking at verse 37 all that the father gives me will come to me notice there's no conditionality here it's just it's just an absolute undiluted affirmation all that the father gives me will come to me and whoever comes to me I will never cast out lid verse 39 and this is the will of him who sent me that I should lose nothing of all that he has given me but raise it up at the last day for this is the will of my father that everyone who looks on the Son and believes in Him should have eternal life and I will raise him up on the last day nothing he has given me will be lost this is the will of him who sent me that I should lose nothing of all that he has given me but raise it up on the last day again you see the objectivity you see the assurance that comes to us if we are in Christ we can never thereafter be out of Christ if we are his and that means we belong to him and we belong to the Father no one can snatch us out of his hands we have the language such as found in Ephesians chapter 4 verse 30 in which we are told that believers are sealed for the day of redemption we did not seal ourselves we are sealed and we are sealed by the one whose will is absolute having been sealed for the day of redemption we can never be unsealed you remember the promise of Jude chapter will the Jude 29 he who is able to keep you from falling and again that that's so important we are kept from falling it's not that we can't fall it's that he keeps us from falling Romans chapter 8 Romans chapter 8 in particular verses 29 through 30 for those whom he foreknew he also predestined to be conformed to the image of his son in order that they might be the firstborn among many brothers and those whom he predestined he also called and those whom he called he also justified and those whom he justified he also glorified and and that's really important because there's so much to look there and and Christians and and exegetes of Scripture want to look to the to the verb tends to point it's as if these things are already happened but you need to notice something else in this logic these are all the same people there is no one who is predestined who is not conformed to the image of his son there is no one conformed to the image of the son who is not called there's no one called who isn't justified there's no one justified who isn't glorified and guess what glorified is the end but just in case we might miss the point Paul writes what then shall we say to these things if God is for us who can be against us he who did not spare his own son but gave him up for us all how will he not also with him graciously give us all things who shall bring any charge against God's elect it is God who justifies who is to condemn Christ Jesus is the one who died more than that who was raised who was at the right hand of God who indeed is interceding for us who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or danger or sword verse 37 no in all these things we are more than conquerors through him who loved us Brian's sure that neither death nor life nor Angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord you know what's implicit in that list you can't separate yourself once you are in Christ from the love of God it's not within your power Romans chapter 11 verse 29 I love this this this verse has given me so much encouragement over the years for the gifts and the calling of God are irrevocable you can hang your life on that the gifts and the calling of God are irrevocable let me tell you one of the problems amongst those who and those who are worried those who are worried that they might lose their salvation right there are other biblical verses we're just not going to have time to go to because of the limitations of time but the evidence is overwhelming but I want to look there at Romans chapter 11 verse 29 the gifts and the calling are irrevocable I want to tell you part of the problem here when you're talking to someone who believes that Christians can fall away and and and having been saved can lose their salvation somehow they can in a permanent loss of faith be lost to Christ recognize that what's missing in that theological assumption is regeneration what's missing in that theological context is calling effectual calling it said what what's missing there is what Jesus said was most important about understanding the gospel when he was talking to Nicodemus you must be born again regeneration is God's act bringing life out of death it comes to us by God's call to faith which is also his game the gifts and the calling of God are irrevocable there's no one think of the slander against God that someone can be born again and then not even ridiculous more ridiculous slander that one can be born again in the nut and then born again in the nut and then born again than not it makes the gospel a travesty so what do we do about the passages that give us warning time is fleeting but look at Hebrews 6 we're not gonna run from it look at it it's the first few verses therefore let us leave the elementary doctrine of Christ and go on to maturity not laying again a foundation of repentance from dead works in a faith toward God and of instructions about washings the laying on of hands the resurrection of the Dead and eternal judgment and this we will do if God permits for it is impossible to restore again to repentance those who have once been enlightened who have tasted the heavenly gift and have shared in the Holy Spirit and have tasted the goodness of the word of God and the powers of the age to come if they then fall away since they are crucifying once again the son of God to their own harm and holding him up to contempt well this is very clearly a a warning that it is impossible to restore again to repentance those who have been enlightened tasted the heavenly gift shared in the Holy Spirit tasted the goodness of the word of God and the powers of the age to come if they fall away if you want to have just a bit of sport then invite three or four of your favorite New Testament scholars together buy their lunch and read this text and ask them what it means and I mean New Testament scholars who share the same love for Scripture the same affirmation of an errand see even the same confession of faith this is a tough passage no one should deny it's a tough passage right but but knowing that there are wonderful New Testament scholars who would read the text otherwise and still come to the conclusion that whatever it says the Scriptures clear one cannot lose one salvation I'll simply say I passed early and theological II have no problem whatsoever understanding this text but it's not because I'm so smart I wouldn't trust my smarts on this it's because I think Jesus already told us this long before the book of Hebrews came in Matthew chapter 13 when Jesus tells the parable the sower in the soils he speaks of that seed that falls on the beaten path and the birds come and take it away that's the hardened heart he speaks of the seed that falls in the shallow soil and it shows immediate signs of life and yet when the when the Sun comes what Jesus says is persecution at withers and because it has no root it dies and there's the thorny soil and then of course there's the good soil into which the seed of the gospel falls and it bears a harvest some 60 some 30 some 60 some 100 he who has ears let him hear III I think I could get in all kinds of circles in Hebrews chapter 6 if not for the rest of the book of Hebrews because the rest of the book of Hebrews makes very clear even in offering warnings to Christians lest we stray from Christ it's all about the objective atonement that is accomplished for us even in this same chapter you come down to the promises made to Abraham later in chapter 6 in verse 19 just look at this we have this as a shore in steadfast anchor of the soul a hope that endures the hope that enters into the inner place behind the curtain where Jesus has gone as a forerunner on our behalf having become a high priest forever after the order of melchizedek look at verse 17 so when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose the gifts and the calling are irrevocable I really don't have any concern the Hebrews chapter 6 is saying something in contradiction in these early verses to what said everywhere throughout the book of Hebrews but I also don't have any issue with understanding how I am to preach Hebrews chapter 6 when I understand Matthew chapter 13 and especially that second soil because it appears to me it describes exactly what is happening here it is it is the seed that's that falls into shallow soil and it gives apparent signs of life there are those who in the church even confess Christ and show apparent signs of life but then they fall away in Jesus in Matthew chapter 13 makes very clear they weren't genuine believers there's never any fruit just as John says they went out from us because they were not of us well we come to an end and I answer the question can we lose our salvation no I I want to say I don't think anyone has expressed this better than dr. John MacArthur when he made this statement if you could lose your salvation you would so let me state emphatically if we can lose our salvation we will not one of us is capable of holding ourselves to Christ not one of us but Christ is ever faithful to hold us unto himself 1st Peter chapter 1 we end 1st Peter chapter 1 the first five five verses in fact we'll just begin reading at verse three blessed be the God and father of our Lord Jesus Christ according to his great mercy he has caused us to be born again to a Living Hope he has caused us to be born again to a Living Hope through the resurrection of Jesus Christ from the dead to an inheritance that is imperishable undefiled and unfading kept in heaven for you who by God's power are being guarded through faith for a salvation ready to be revealed in the last time we were caused by God to be born again we are given an inheritance that is imperishable undefiled and unfading kept in heaven for us who by God's power are being kept guarded through faith for salvation be revealed in the last time if it's up to us we're lost but it's not it never was not in the beginning not in the middle not in the end it's God's work the gifts and the calling are irrevocable amen let's pray father we are so thankful for the assurance that is given to us in you by you in your word in Christ forever irrevocable amen you

Channel: Southern Seminary

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Keywords: SBTS, Chapel, SBTS Chapel, Albert Mohler, Salvation, Eternal Security

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Length: 48min 17sec (2897 seconds)

Published: Thu Feb 21 2019