Evidences of Salvation

A Study Of Basic Christianity Based Upon

The Seven Themes Of The Book of Acts

The Introduction Of The New Covenant

Acts Chapter Two

Introduction:

The first time I believe I ever heard, or was made aware, that entrance into the Kingdom required a new birth was at a Lectureship at Abilene Christian College in the very early ‘60s. Not that it had never been taught, but reception of the idea had never been my privilege. I can even recall approximately where I was sitting in the audience, who the speaker was who proclaimed it, and the questions that came into my mind at the time. Since then I have heard numerous sermons and lessons, and read dozens of worthy articles by both past time and present time preachers and teachers confirming the “truth of the matter.” What does it mean to be “born again.”

There are many references in the prophets to a better day and a better way for the children of God. Jeremiah 31:31-34 is perhaps the most defined:

31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

The Spirit Promised

If forgiveness of sins and the gift of the Holy Spirit is indeed promised, as surely it is, let's go to where the promise first received. Let's study carefully Acts 2:22-42, which will serve as a starting point for this lesson. These verses will make more sense to us if we stop and remember the significance of the occasion.

This is Pentecost, but it was not just any Pentecost. It was the greatest of all Pentecosts.

It was the first Pentecost following the resurrection of our Lord. That alone would make it an exciting Pentecost.

This was the day that the Holy Spirit came into the lives of the Apostles as Joel and Jeremiah and other OT prophets had said that he would.

This is the day that the promise of Jesus to not leave them comfortless -- orphans -- was fulfilled. Do you remember – as John recorded – that Jesus said that he would not leave his Apostles alone? That he would send a comforter just like himself? That this comforter would remind them of those things previously taught, guide them into as yet untaught truths, and testify of Himself? (John 14:26; 15:26; 16:13.)

This was the day that the Apostle Peter preached the very first Gospel Sermon -- the good news -- of the death, burial, and resurrection of Christ, proving Jesus to be the Christ and the Son of God.

This was the day that Jesus began to fulfill his promise that He would build His church (Matthew 16:18). Into that body began to flow all our brothers and sisters, fellow Christians, that you and I hope and expect to spend eternity with. Jesus started a "church directory" that day and it has been added to ever since even unto now, and until He comes again to claim his people.

What Peter Taught

Peter tells them, in verse 22, that Jesus was proved to be the Son of God by "miracles and wonders and signs," which God did by Him -- not in secret -- but openly, "in the midst of you, as ye yourselves also know." But he was not accepted for what He Was, and was crucified as Something that He Wasn't -- a common criminal and imposter, one claiming to be the Son of God. In verse 23 we read:

"Him, (that is, Christ) being delivered by the determinate counsel (that is, definite plan) and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

But now, note in verse 24:

"Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it."

Physical death could not keep our Lord in the grave. It was not possible, for He was indeed the very Son of God, and had been given eternal life by the very source of life, God. (See John 5:26.)

As we move on into this subject, verse 32 climaxes what has been said:

"This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear."

The great conclusion of the sermon is this:

"Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (v.36).

Not Only Christ, but Lord!

Now these words are even more significant, because Peter not only proclaims Jesus as the Christ, but also Lord. Now there is a big difference between the two, and it is important that we notice them together as Peter puts them together. It is quite possible for one to believe that Jesus is the Christ (Messiah; the promised, anointed, crowned one), and yet not claim him as Lord. As a matter of fact, in the Scriptures we have incident after incident where this is true. For example, there were chief priests who believed on him but they would not confess him lest they be cast out of the Synagogue, for they love the praise of men more than the praise of God. They "believed," no doubt, but they did not accept him as their Lord.

Now, it is important that we understand that this is for us as well as them. Not only are we to believe on him as the Christ, the Messiah, the anointed one, the one selected by God to bring forgiveness, salvation, redemption to mankind, but it is necessary for us to own him as master, as Lord, as the very controlling influence of our lives. Now this is what Peter is emphasizing. God has made him both Lord, and Christ. This very Jesus, whom you have crucified.

What happened at this point? According to verse 37:

"Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the Apostles, men and brethren, what shall we do?"

Verse 38 - A Pivotal Verse

And now verse 38, truly one of the most significant verses in all of Scripture:

"Repent, and be baptized," says Peter, "every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit."

Three Parts -- Two Commands And One Promise

1. Repent

A. Change your mind. Concerning what? About this man Jesus being the Messiah, the Christ and Son of God.

B. Repent of the wickedness you have done in taking his life.

2. Be Immersed

A. Be immersed into him for the remission of sins

3. And you shall receive the gift of the Holy Spirit.

Faith in Jesus, baptism for forgiveness of sin, and the gift of the Holy Spirit. This is the process of salvation taught so beautifully in this 38th verse.

He reminds them that there had been a promise of this, and it is to them, and to their children, and to them all that are afar off -- I think both by time and space, all the way down the years to here, and now -- even as many as the Lord our God shall call. (v.39). Hopefully millions and millions!

The “Five Finger Exercise”

At this point it would be well, and I trust interesting, to study a little bit of what we refer to in our brotherhood as "restoration history." Most of us are familiar with the early restoration work done by several men, one of whom was Walter Scott. When Scott began in 1824 there were few disciples in America, and he wanted to reach the masses. He developed an approach that seemed to work well, and as a consequence of this thousands were baptized. Scott became known as the "golden orator," and after a few decades the disciples did not number in a few thousands, but many. By 1832 over twelve thousand people had been baptized into Christ, largely because of this one man, Walter Scott.

One thing that he did was to take Acts 2:38 and make it understandable. He came up with what has become known in our history as the "five finger exercise." Scott had a way with people. He was very personable. He was the very essence of simplicity, even though he was a brilliant man and an extraordinary speaker. He had a unique way with children, and when he would go into a town to hold a Gospel meeting (in a school building usually, for if it were in a brush arbor, Scott, being usually the only one at that time interested in the meeting would have to build it himself) he would go to school. When school let out he would gather the children around him and say,

"Now, Johnny, what does it take for one to become a Christian?"

Then he would take out his fingers, and numbering off would say, "Believe, repent, and be baptized -- now that is what a man is to do. Then God gives him" -- and he would continue numbering off on his fingers -- "the forgiveness of sins and the Holy Spirit."

Now can you say that back to me?" And the children would say it back to him: "Believe, repent, and be baptized -- and this is what man must do -- and God gives remission of sins and the gift of the Holy Spirit."

"That's right," he would say, and then to the children he would say: "Now go home and teach this to your mother and father and bring them to our meeting tonight."

This was most successful and helped him get many a mother and father to come and hear him in the Gospel Meeting.

It is interesting that when the Campbells heard of his great success they came to investigate and upon seeing first hand what he was doing they concluded that he was just making preaching plain and easy to understand, and workable, and they gave him their undivided approval and blessing.

What Has Happened

It is interesting to note what has happened to this five finger exercise in modern times. Probably all of us have heard it all of our lives. But have you learned it just as it has been described so far? Faith, repentance, baptism, remission of sins, and gift of the Holy Spirit? Now that is the way that Walter Scott lined it out. And this is what Acts 2:38 says. But how have most of us heard this? First, hear, then believe, then repent, then confess, then be baptized. This is the "Gospel plan of salvation," it is taught.

One of the most interesting things about this is that these are all the things that man does. It is also interesting that we have made a step out of hearing, which would of course be obvious before one could believe, and we have made a step out of confessing, although it is not always mentioned in the Scriptures. Paul's conversion is an example. And without attempting to be tedious, technical, or argumentative, Acts 2:38 really does say :

"Repent and be baptized in His name, and you will receive the remission of sins and the gift of the Holy Spirit."

It is more remarkable that as we have changed this we have left out the Holy Spirit entirely. It is obvious that those who became disciples of Christ in the days of early America were taught that they would indeed receive the Holy Spirit. It is obvious that much of our preaching today does not so promise. And yet, to be honest in our preaching today we must either admit that the promise of God is still as it was once taught, or explain why it is not the same. Anything less would be dishonest, it would seem.

The fact that many teachers, preachers and church leaders do not accept the fact of the gift of the Spirit has not kept multiplied thousands of saints from realizing that they have been wonderfully blessed by it. Yes indeed. They know beyond any doubt that they do have resources of power that the non-believer simply does not possess. Furthermore, it would seem a proven fact that when many fall away it is usually because they have lost sight of the tremendous power that was made available to them, the power that could have helped them overcome temptation.

Why Not?

Many of the objections to the doctrine of the giving and receiving of the Holy Spirit are based upon the fear that one would not distinguish between:

Possessing (having, etc.) the Spirit of Christ (Rom. 8:9) and God (v.14; etc), which is not only promised but commanded for all believers (Eph. 5:18; etc.)

and having spiritual gifts that empowered one to perform extraordinary feats (Heb. 2:4; etc).

The former is for all men of all ages; the latter was provided by God for the Apostolic age and has not been promised or needed in these latter days.

Another fear is that one might too easily substitute carnal feelings (so often mistakingly called "leadings of the Holy Spirit"), for the revealed will of God of the Word.

We believe that the Scriptures clearly teach that:

1. There is no conflict whatever between possession of the Holy Spirit, and,

2. Knowing and obeying God's law.

We furthermore believe that those who follow so-called "leadings" of the Spirit, when these "leadings" are contrary to the Scriptures, are obviously deluded. Acts 5:32 clearly teaches that God gives the Holy Spirit to "those who obey him."

What Does "Knowing" God Mean?

In a sense, knowing God experientially can be equated to possessing His Spirit, and John makes it clear that anyone who claims to know God and does not obey his commandments is a liar:

"And by this we may be sure that we know him, if we keep his commandments. He who says I know Him but disobeys Him is a liar and the truth is not in him; but who so ever keeps His word, in him truly love for God is perfected" (I John 2:3-4). (Study Phil. 2:13; Eph. 3:16; 3:17; 3:19; Col. 3:16; etc.)

Whether We Understand It Or Not,

Possession Of The Spirit IS The Evidence Of Salvation!

Let's go back in the Old Testament and restudy the purpose of circumcision. It will be apparent that circumcision was the "sign" of God's covenant with Abraham.

"And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generation, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant" (Gen. 17:11-14).

This is confirmed in the New Testament, as for example Paul's statement,

"And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised" (Rom. 4:11). Stephen speaks of the "covenant of circumcision" (Acts 7:8). From religious historians we learn that some of the Jewish leaders of the first century spoke of circumcision as a "seal of election." They understood circumcision to be the sign of their being God's covenant people.

When Jews in the New Testament desired to boast of their religious standings as the people of God, it was always in terms of physical descent. Jews who object to John's baptism are quoted as saying, "We have Abraham as our father" (Matt. 3:9; Luke 3:8). Jesus assumes descent from Abraham as guaranteeing people a right to receive the benefits of his ministry. (Luke 13:16; 19:9.) The Jewish confidence as they debate the claims of Jesus is, "We are descendants of Abraham" (John 8:33; cf.v.39,53). Paul echoes the Jewish boast in Rom. 11:1; 2Cor. 11:22; Phil. 3:5). This boast is back of Paul's argument concerning the true sons of Abraham and his contention that those who are Abraham's spiritual seed (those with the faith of Abraham), and not the fleshly descendants are the heirs of the promises to Abraham. (Rom. 4:16 and Gal. 3:7 in their contexts.)

Paul contrasts followers of Christ as "children of promise" with the Jews as "children of flesh." (Gal. 4:23,28.) But it is especially John who draws the contrast between spiritual birth and fleshly birth. (John 2:12ff.) Jesus' conversation with Nicodemus in John 3 takes on new meaning as a discussion of what it takes to make one a Jew ("born of the flesh," v.6) and what it takes to make one a child of God ("born of water and the Spirit," v.5). Let us discuss this in some detail.

From verse 10, we see that Jesus thought Nicodemus should have known about being "born of the water and the Spirit." After Jesus' explanation of being born again, Nicodemus asked in verse 9, "How can these things be?" And Jesus answered: "Art thou a master of Israel and knowest not these things?" This reply of the Savior implies a reflection upon Nicodemus for his ignorance.

Now was this rebuke of Nicodemus justified? Coming from the Lord himself it must have been. It is clear from the Old Testament (and Nicodemus should have been a student of the Old Testament), that salvation would require spiritual or heart circumcision in addition to the fleshly or outward rite. God in saving his people would:

(1) cleanse (wash) away their sin, and

(2) give them a new heart.

These two things are repeatedly found in the writings of Moses and the prophets. They are set forth in types and promises. Circumcision was a type, or a representation, of a change of heart corresponding to the birth of the Spirit. Does not such passages as the following prove this:

"And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live" (Deut. 30:6). (See also 10:16; Jer. 4:4; 9:26; Lev. 26:41; Eze. 44:7, etc.).

In the New Testament it is evident that the Apostle Paul understood this, for he extends the thought clearly that circumcision was indicative of a change of heart:

"For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart; spiritual and not literal" (Rom. 2:28-29).

In Christianity the spiritual birth has replaced the physical act. Hence, Paul tells his Philippian brethren that "we are the true circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh" (Phil. 3:3). Paul tells the Ephesians that circumcision was made with hands (2:11), and those who did not have this were formerly "strangers to the covenants of promise" (v. 12), but now have "access in one Spirit to the Father" (v.18). As the uncircumcised was to be "cut off from his people" (Gen. 17:14), so "one who does not have the Spirit of Christ does not belong to him" (Rom. 8:9). He lacks the seal of the covenant relationship with God.

Not only is a change of heart set forth representatively in the Old Testament, but our cleansing from sin is also set forth. All ceremonial washings under the law were a type of our cleansing from the pollution of sin, particularly that connected with the ashes of the red heifer. (See Num. 19:19) The writer of Hebrews says:

"For if the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge (or cleanse) your conscience from dead works to serve the living God" (9:13,14).

Now this is why Jesus had the right to think that Nicodemus ought to have known that one had to be born again to enter the kingdom, to be "born of the water and of the Spirit." How could he have known? From an understanding of the Old Testament. The two ideas are plainly recognizable in such passages as the prayer of David in the fifty-first Psalm:

"Wash me thoroughly from my iniquity, and cleanse me from my sin" (v.2). "Purge me with hyssop, and I shall be clean, and I shall be whiter than snow" (v.7).

This is one idea. Now see the other, the change of heart.

"Create in me a clean heart, O God; and renew a right spirit within me" (v.10).

God told Ezekiel to say unto the house of Israel:

"Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you" (Exe. 36:25).

Here is one idea, the birth of water for the forgiveness of sins. Now here is the second idea, the birth in the spirit.

"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statues, and ye shall keep my judgments, and do them" (vs.26,27).

It is significantly important that we understand this fact.

Throughout the whole of the New Testament, a change of heart is always ascribed to the Holy Spirit, and never to the blood of Christ; while on the other hand, the cleansing of the soul from sin is always ascribed to the blood of Christ, and never to the Holy Spirit.

Now, as we are both cleansed from sin and renewed in the spirit of our minds, and as these are affected by two distinct causes, (1) the blood of Christ, and (2) the Holy Spirit, two expressions were needful to set them forth. They are comprehended or understood in "born again," and expressed in "born of the water and of the spirit."

It does seem that there can be no doubt of the correctness of this view, when all in connection with type, promise, prophecy, and the New Covenant is duly considered; and the occasion, the teacher Jesus, and the pupil Nicodemus, are taken into account. A man is born again when God washes him thoroughly from his sin and creates within him a clean heart, and renews a right spirit. A man is born again when God writes his law upon his heart, and forgives his sin (Heb. 10:16,17),and remembers iniquity against him no more. And when God does these things for a man, he is "born of water and of the Spirit."

Perhaps the setting of Jesus and Nicodemus is the reason why, in Titus 3:5, the order is first water, and then Spirit. The role of the Spirit in these passages is often assigned to producing faith and repentance through the word. However, a reference to the coming of the Spirit to the person who has been baptized (born of water) fits the order better. And so baptism answers to the fleshly birth of Judaism as the Christian counterpart, and the Spirit correspond to the circumcision that sealed the covenant.

Conclusion

It is apparent that the "covenant of promise" did indeed include the promise of the Holy Spirit. For the prophets of the Old Testament the great mark of the Messianic Age would be the coming of the Holy Spirit. (Joel 2:28ff; Isa. 59:20ff; Eze. 36:25ff.) Jeremiah speaks of a new covenant in the "heart" (Jer. 31:31ff), quoted in Hebrews chapters 8 and 10 as fulfilled in the New Covenant of Christ. In the place of the "covenant of circumcision" there is now the "dispensation of the Spirit" (2 Cor. 3:6ff), whose sphere of activity is the heart (Rom. 5:5). Isaiah 59:20ff promises with the coming of the Redeemer a covenant in which God will give his Spirit. It is interesting that when Paul quotes this promise in Rom. 11:26,27, instead of the phrase about the gift of the Spirit, Paul gives, "I take away their sins." This probably shows the close relationship that will exist between forgiveness of sins and the gift of the Holy Spirit as is stated in Acts 2:38, where they are linked together as "the promise" of the new age.

Likewise, many Scriptures in the New Testament demonstrate beyond reasonable doubt that the possession of the Holy Spirit is the seal or sign or mark of the New Covenant of Christ. Among the better known are:

"Paul . . . to the saints which are at Ephesus. . . . Blessed be the God and Father of our Lord Jesus Christ . . . in whom we have redemption through his blood, the forgiveness of sins . . . in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed: ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory" (Study Eph. 1:1-14).

"Do not grieve the Holy Spirit of God, in whom ye were sealed for the day of redemption" (Eph. 4:30).

The two statements of 2 Cor. 1:22 are parallel: "He has put his seal upon us and given us his Spirit in our hearts as a guarantee."

We must conclude therefore, it is the gift of the Holy Spirit and not baptism which "comes in the room of circumcision." It was fleshly birth that made one a Jew, and circumcision was the seal or sign that one was in the covenant. In Christianity, by comparison, baptism represents the time of the new birth, and the gift of the Holy Spirit is the sign of participation in the covenant of Christ.

– Hank Tankersley

MAT 9:8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

MAT 15:31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

MAR 2:12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

LUK 2:20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

LUK 5:25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.

LUK 5:26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

LUK 7:16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

LUK 13:13 And he laid his hands on her: and immediately she was made straight, and glorified God.

LUK 17:15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,

LUK 18:43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

LUK 23:47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

JOH 8:54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

JOH 11:4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

JOH 13:31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.

JOH 13:32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.

JOH 21:19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

ACT 3:13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

ACT 4:21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.

ACT 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

ROM 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

ROM 15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

ROM 15:9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

1CO 6:20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

2CO 9:13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;

GAL 1:24 And they glorified God in me.

1PE 2:12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

1PE 4:11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

1PE 4:14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

1PE 4:16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

Moses Lard's Concern

Around 1878 Moses E. Lard, one of the greatest of the Restoration Preachers became greatly concerned about the terrible times of his day, and gave much thought to death and the hereafter. It is said that he entertained no doubts whatsoever concerning those who were truly God's children, and died in the faith, but he did have some problems when he considered that many of the redeemed would be "scarcely saved" and many of the condemned would be "scarcely lost." There would be a line of difference so fine between the two classes of "scarcely lost" and "scarcely saved" that only the Son of God, as the Scripture says, could judge between them.

What Is The Evidence That One Is Saved?

What is the evidence that one is a saved person; that he is truly a child of God and bound for the "promised land." That he "belongs" to God and Christ.

To pursue one valid line of thought, let's consider Paul's Statements about the Holy Spirit being in us. Let's consider:

1. 1CO 6:19 What? know ye not that your body - each body; the body of every single saved person - is the temple of the Holy Spirit which is in you, which ye have of God, and ye are not your own? 20 For ye - each saved person - are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

What does it mean to "glorify God in our body?" And "in our spirit?"

Give Examples of each.

A short time later Paul talks of worship, and the relationship of God's people and the Father:

2. 2CO 6:16 And what agreement hath the temple of God with idols? for ye are the temple - each saved person - of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

Surely this evidence of one's salvation is the possession of the very Spirit - the Spirit of God, the Holy Spirit, the Spirit of Christ. Paul says it and we ought to believe it:

"Now if any man have not the Spirit of Christ, he is none of his" (Rom. 8:9).