Today is our third study in Peter’s first epistle. I don’t know about you, but I confess that the opening verses of this letter are among the most uplifting and encouraging in all of God’s Word. It truly is remarkable:

We are “elect exiles”, according to v. 1. In eternity past, the Father set upon us his saving love and affection. He chose us in Christ Jesus. That alone ought to ignite a forest fire of holy joy and delight and gratitude. But it doesn’t stop there.

The Holy Spirit, as it were, arrested us; he captured us; he consecrated us and set us apart, or to use the words of Peter, he “sanctified” us by marking us out as uniquely the possession of God. We belong to him. We are his chosen people.

But there is yet more. All this, said Peter, was so that we might live in obedience to Jesus, happily embracing his will and giving our lives to the pursuit of his praise.

Following this glorious introduction in vv. 1-2, we saw that Peter could no longer restrain himself, but exploded in a declaration of praise to God: “Blessed be the God and Father of our Lord Jesus Christ.” Why is God “blessed”? Why is he worthy of such adoration? Because he is infinitely merciful and kind and has caused us to be born again unto a living hope through the resurrection of Jesus from the dead.

What great mercy indeed! Although we deserved only death and destruction, although we were the spiritual equivalent to what Lazarus was physically, namely, dead, lifeless, hopeless, God in his great mercy has given us life, has granted us new birth, a new beginning, one that is filled with hope.

This hope is more than mere wishful thinking, more than intense desire that something might come to pass. It is the sure and certain confidence that God will provide us with an inheritance that is not subject to the ravages of time or decay or sin or death. This inheritance is under divine lock and key. It is sealed in the heavenlies, says Peter in v. 4. It is being kept in the safe deposit box that is God’s heart and no one can touch it, steal it, or destroy it.

But we have a problem, don’t we? We may speak with exuberant confidence and great joy at the notion of divine election and mercy and being born again. We may meditate upon and ponder the majesty of what is laid up for us in heaven.

But what about today? What about tomorrow? What about all the intervening days and weeks and months and years between now and the time that Jesus returns, however long or short that may be? What about the disappointments I’ll experience next week? What about the physical suffering that I’m facing right now? What about the financial struggles that may come my way in years ahead? What about persecution and trial and hardship and temptations and all the times between now and eternity that I will experience greed and pride and lust and hate and bitterness? What about all the traps that Satan will lay for me, hoping to trip me up and convince me that God isn’t worthy of my devotion?

Does God have any involvement in my life between the time that he caused me to be born again and the time that Jesus returns? What happens if I blow it? What happens if I turn away? Will my faith endure the test? Will my trust survive the trials and anguish of living in a corrupt and evil world?

Peter knows precisely what you are asking. He knows that those to whom he originally wrote this letter were facing incredibly difficult days. He knows that all of us worry at some point or other along life’s way whether or not we will persevere until the end.

ILLUS: portray as two points separated by a wide gap our new birth and the end time return of Jesus when salvation will be consummated . . .

ILLUS: give examples of people from my own experience who seemed to start well and profess faith only to abandon faith and turn to immorality; what happened? Did God’s power fail to come through? Did he choose not to keep them through faith until the end?

Three possible explanations: (1) they once were truly saved, but lost it along the way; (2) they once were truly saved, and still are . . . but have wandered away, backslidden; God will deal with them, lovingly but firmly in discipline; (3) they were never truly saved but only professed it; some knowledge of gospel, a measure of commitment, but like Judas never were truly born again.

We may never know; mystery . . .

So he turns in v. 5 to speak to that very point. He turns here to address in glorious and confident terms the commitment of God to preserve his people, his elect exiles, until that final glorious day on which Jesus returns.

Peter knows how important it is not only that you know and believe this truth but that you feel it deep down in the depths of your heart. So he tells us here in v. 5 that the God who is merciful is also the God who is powerful and that he will keep us through faith unto that day.

Let’s look at this another way and in light of another passage of Scripture.

Here in 1 Peter we read about divine election, of God’s sovereign saving choice of people to inherit eternal life. This election took place in eternity past, before the foundation of the world. That was the first link in this glorious chain of events that we call salvation.

Peter then tells us that the Spirit called us and set us apart unto God. He tells us that this was so that we might live in obedience to Jesus until that day when we are glorified and receive the consummation of our inheritance in eternity future.

The apostle Paul says virtually the same thing in Romans 8:29-30.

“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he 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.”

But how do we know that those who were foreknown by God in eternity past and elected unto life and the forgiveness of sins will actually be the ones who are glorified in eternity future and receive the inheritance about which Peter speaks? Paul answers the question one way and Peter in another way. We need to see both perspectives.

Before we do, a word of explanation is in order. As you know, many, perhaps even some of you, believe that people who are elect and born again may, at some point along the way, fall away from God and lose their salvation and fail ultimately to inherit the glory that God had prepared for them.

So this is the question that both Peter and Paul want us to ask and answer: Can a true believer, one who has been born again and justified by faith alone in Christ alone, fully and finally fall away so as to forfeit his/her salvation? This question has provoked seemingly endless debate in the body of Christ. Those who answer Yes and those who answer No are convinced they have the weight of biblical evidence on their side. Each position has its favorite proof texts. But each position also has its problem passages.

As most of you know, I am a strong and vocal advocate of the belief that those who are sovereignly elected by God for salvation, that is to say, those who by the Spirit’s work are born again and justified by faith alone in Christ alone, will, by the work of that same gracious Spirit, persevere until life’s end. Yes, true believers can backslide and fall into grievous sin, but God the Father, on the basis of the work of God the Son, will, through God the Spirit, preserve them in faith and present them to himself on that final day of judgment.

This is why I believe it is better to speak of the doctrine of the Perseverance of the Saints than of the doctrine of Eternal Security. The latter terminology has often been taken to mean that a person can profess faith in Christ, only later to turn utterly from Christ and live persistently in unrepentant sin, and still be assured of eternal life. I do not believe that is possible.

The doctrine of the Perseverance of the Saints asserts that God will preserve in saving faith those whom he has chosen and called and justified. Perhaps, then, we should refer to the doctrine of the Preservation of God, not in the sense that He needs preserving, but in the sense that He is committed to preserving and protecting and sustaining His elect people in faith and vital union with Jesus Christ.

So, why do people doubt or deny the doctrine of eternal security or the perseverance of the saints? There are several reasons:

1) Tradition: "That's what I was raised to believe. I can't bring myself to believe that mom and dad and the preacher and my friends were wrong." This is a far more powerful influence, subtle and unconscious though it be, than most of us realize. To be open to being persuaded of another view seems like we are saying, “The past was all for nought. It meant nothing.” That is difficult for everyone to cope with.

2) Biblical passages such as Hebrews 6 and 10 that appear to assert explicitly that Christians can forfeit their salvation or fall from grace exercise a considerable influence on many people. I hope you will take the time to carefully read my exposition of them.

3) They fear that if people are told they can't lose their salvation, they will take advantage of this to indulge in gross immorality. They fear it will lead people to think: "If I can't lose my salvation, I'll do whatever I please" (cf. Rom. 6:1ff.). In other words, the legitimate concern for holiness leads some to an illegitimate rejection of security.

4) They have known people who they are convinced are Christians, who later fall away. Believing them to have truly been born again, the only explanation is that they have lost their salvation.

5) Certain religious leaders need people to be insecure in their salvation in order to retain control over them. Fear is a powerful means whereby to keep people under one's religious thumb.

6) Many believe that eternal security diminishes a person's moral responsibility. It places too much emphasis on God's sovereignty and not enough on human free will.

7) The exhortations in Scripture to be holy, to persevere, to endure, make sense only if the possibility exists that one may choose not to do so.

8) Finally, many fear that if perseverance or security is embraced, people will lose their motivation to pray and pursue holiness and avoid moral compromise. Note well: even if that were true, it isn’t a sufficient reason to reject the doctrine of perseverance. We must affirm or deny perseverance based on what Scripture says, not on what we fear may or may not be the practical consequences of a doctrine. I personally don’t believe that someone who truly understands the doctrine of perseverance will exploit it in this way. But even if they do, the question remains: What saith the Scriptures?

We’re now ready to look at what both Paul and Peter have to say. So let’s begin with Romans 8:29-30.

Paul actually describes salvation almost as if it were a great and glorious chain, with each link firmly tied to what has gone before and leading to what follows. It begins with foreknowledge and predestination and issues in calling and justification and is consummated by glorification.

We talked about foreknowledge in our first study of 1 Peter, so I won’t dwell on it here. The second link in this chain, says Paul, is predestination. I know some of you don’t like that word. It scares you. But it’s biblical. It’s not just in my Bible that it is found. It’s in your Bible too!

Predestination is not synonymous with foreknowledge. Foreknowledge focuses attention on the distinguishing love of God whereby men are elected. Predestination points to the decision God made of what he intended to do with those whom he foreknew. Predestination is that act in eternity past in which God ordained or decreed that those on whom he had set his saving love would inherit eternal life.

a) the immediate purpose of predestination: our goodness

b) the ultimate purpose of predestination: his glory

The third link in the chain of grace, following foreknowledge and predestination, is calling. This is very much related to what Peter referred to as being “sanctified in the Spirit.” It is the work of the Spirit by which we are called and wooed and drawn to saving faith in Jesus Christ.

The fourth link in this chain is justification, that act of God in which he imputes to you the righteousness of Jesus Christ and declares that you are acceptable in his sight, forgiven of all your sins.

The fifth and final link in the chain is glorification. This refers to what will happen on the day when Jesus returns and God’s elect are transformed into the image of Christ and receive their resurrection bodies and enter into the experience of their eternal inheritance.

Note the use of the past tense in describing glorification. Yet we are told in 8:18-25 that glorification is still future. Paul clearly wants to emphasize the fact that our glorification is so sure, so securely set and sealed in the mind and purpose and predestined plan of God, that it may be spoken of as having already occurred.

What I most want you to see right now is that each link is co-extensive with every other link. Paul makes it clear that the objects of God's saving activity are the same from start to finish. Those whom he foreknew, not one more nor one less, these he predestined (who is predestined? Those he foreknew). And those whom he predestined, not one more nor one less, these he called (who is called? Those he predestined). And those whom he called, not one more nor one less, these he justified (who is justified? Those he called). And those whom he justified, not one more nor one less, these he glorified (who is glorified? Those he justified).

Thus Paul asserts a continuity in the recipients of salvation from its first manifestation in God's eternal counsel to its final one in glorification. So, how many did God lose in the process? Not one! All whom he foreknew in eternity past will ultimately be glorified in eternity future. Not one is lost. Not one! No one who is foreknown fails to be predestined. And no one who is predestined fails to be called. And no one who is called fails to be justified. And no one who is justified fails to be glorified!

N.B. There is also immense practical benefit in this interpretation. Vv. 29-30 are designed to provide the theological basis or foundation for the promise of v. 28. In other words, we can know with confidence that God truly will work in all things for our ultimate good (v. 28) because those whom he calls will most assuredly be glorified as well (vv. 29-30). Thus, God will permit nothing ultimately to hinder his eternal good purpose for his called ones.

Now let’s return to 1 Peter and see once again how he describes it.

He began in v. 1 with election according to the foreknowledge of God. The second link in his chain is the work of the Spirit in calling and consecrating the believer as God’s own possession. The next link in the chain is our obedience to Jesus, first in trusting him for our salvation and then of course living in obedience to him throughout the course of our earthly lives.

The final link in Peter’s chain is inheriting on that final day the fullness of salvation.

But what if some link in the chain should break? What if there is a disruption in God’s purpose such that one of his elect fails to stay faithful to Jesus? Well, Paul has already told us that that is impossible. Peter will do the same, but in a slightly different way.

According to Peter, the reason we know that the chain will never come unlinked is because God is guarding or protecting you by his infinite power through faith until that final day.

Do you see what Peter is saying? Here you are today, elect and consecrated and living in faith in Jesus. You’ve been born again and given a living hope. But your salvation isn’t complete. There is yet to come an inheritance, waiting for you in heaven. But what guarantee, if any, is there that you will still be standing on that day to inherit what God has promised?

After all, as we’ve already noted, there are incredible dangers along the way that threaten to undo us, to destroy us, to lead us into unbelief and apostasy and death. What assurances do we have that we will be kept safe and secure and protected until that day?

Our protection comes from God. More specifically, from the power of God. So our security doesn't mean that there is no battle, or that we don't have to win it, but that God will fight for us with infallible skill and omnipotent power.

And the means God uses to protect us is faith. "[We] are [now being] protected by the power of God through faith."

Now ask yourself this question: What is God guarding or protecting us from? What is it, in the final analysis, that threatens to derail his purposes? What is it that threatens to sever the chain of salvation?

It’s not physical death, for when we die we go immediately into the presence of God. It’s not physical or mental or emotional suffering, because Peter will tell us in vv. 6-7 that suffering serves rather to refine and purify our faith.

Perhaps it’s Satan from whom we need protection. Or perhaps it’s the many temptations we face each day to abandon God and turn our back on Jesus.

But these and every other kind of attack would succeed only if we fell into unbelief, only if we ceased to trust God, only if we failed to continue in faith in Christ who loved us and gave himself or us.

There is something of a paradox here in v. 5. On the one hand it seems as if it is precisely our “faith” that puts us in spiritual jeopardy. Our faith is challenged and stretched and assaulted and undermined and we struggle to hold on to it. It weakens and wanes and at times we feel as if we’ve lost it altogether. We doubt God’s goodness. We question his decisions. We wonder if he is present. We accuse him of not loving us. We can’t figure out why he let a loved one die so early in life. We can’t figure out why he let a despicable degenerate live so long. The trials we face and the hardships and the temptations of the world, the flesh, and the devil are all conspiring to lead us to renounce our faith.

And yet, on the other hand, Peter says it is precisely “through” our faith that God keeps us secure. It is through our faith that we are preserved and protected for that final day when the inheritance he has promised us will be ours.

The picture is that of a military fortress or camp, inside of which are the elect exiles. Outside the forces of evil launch relentless assaults. But surrounding the fortress is the power of God. They are preserved and protected simply by putting their confidence and hope and trust in what God has said he will do for them.

The protection that God provides is not from suffering or trials but from the possibility of falling away because of them. The “faith” that is under attack is the “faith” that in v. 7 is being refined by trials.

Obtaining our final inheritance or entering into the fullness of that salvation does not bypass or ignore us, as if we had no part or responsibility. The elect must continue to exercise faith, not simply that initial act of trusting Christ but the on-going, daily trust in God.

But if experiencing that final salvation is dependent on our continuing and persevering faith, is it possible that some of those who were “elect according to the foreknowledge of God” might fail to attain it? Is it possible that some of those who were “sanctified” or set apart for God by the Spirit might come short of that faith which is required for final salvation? Is it possible that some who were chosen and set apart for obedience to Jesus might fail to “obey” him in that they cease to have faith, and thus fall short of inheriting that final salvation?

No! It is precisely God’s power, not yours but God’s (!), in the service of God’s purpose, that sustains God’s people in their faith in him. God’s power protects us from unbelief.

The fact that God’s purpose is to put his power at work on behalf of his people to guard them for the final salvation does not mean we can respond by saying, “Well, if God’s power is protecting me I can live like hell. I can indulge in sin and enjoy the world and not worry about losing my salvation, because God’s power is at work to keep me safe.”

It means that God's power protects us for salvation precisely by sustaining our faith. The only thing that can keep us from heaven is forsaking our faith in Christ, and turning to other hopes, other treasures. So to protect us God prevents that. He inspires and nourishes and strengthens and builds our faith. And in doing this he secures us against the only thing that could destroy us; unbelief, lack of trust in God.

This truth had to have been especially precious to Peter. On the night when he betrayed Jesus, the Lord said to him, "Simon, Simon, behold, Satan has demanded permission to sift you like wheat [in other words to press Peter through a sieve of temptation to try to strain out his faith]; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers" (Luke 22:31–32).

Jesus prayed that Peter's faith not fail utterly. That is why Peter wept bitterly and returned from his sin. But to whom did Jesus pray? To God, his Father. And what did he ask God to do? To not let Peter's faith come to an end. So who forged the link of faithfulness in Peter that awful night? God did. And who brought him back from the precipice of unbelief and gave him tears of remorse? God did.

Peter knows first hand what he is talking about. Those who are born of God "are protected by the power of God through faith"—through God's sustaining their faith—for a salvation ready to be revealed in the last time. He caused us to be born again by creating our faith; and he protects us on the way to heaven by preserving our faith.

The chain of salvation is a God-forged chain. And therefore it is gloriously and invincibly secure. We have a great God and a great salvation!

Allow me to close by simply reading Romans 8:35-39

Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, "For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am 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.

The list of possible threats to our security unfolds in pairs:

Death / Life - Death can't sever our relationship with Christ. In fact, it can only enhance it (Phil. 1:21-23). Nor can anything life throws at us sever us from his affection.

Angels / Principalities - Most likely this refers to both good and evil angels. The point is that nothing whatever in the spiritual realm, no cosmic power, whether benevolent or malevolent, can separate us from God.

Things present / Things to come - Neither present circumstances nor any future events have the power to sever us from God's love.

Powers - This is the only item in the list that appears alone. It refers either to miraculous or supernatural phenomena, perhaps that come from Satan, or is another reference to demons (cf. 1 Cor. 15:24; Eph. 1:21).

Height / Depth - This pair encompasses anything and everything above and below, i.e., nothing above the heavens or beneath the earth or anything in between can sever us from Christ. Cf. Ps. 139:7-12.

What about me? But note well that “tribulation” and “distress” and “persecution” and “famine” and “nakedness” and “peril” and “sword” (v. 35) are precisely the sorts of experiences that might be thought to cause a believer to renounce his/her faith and to apostatize. Paul quickly shuts the door on any loopholes. This final negation, nor any other created thing, is intended to cover every conceivable possibility: no being, no thing, not even your own self (you, being a created thing), can separate you from the love of Christ.

But what if God himself should choose to separate me from his love? But the whole point of Paul's argument in vv. 31-34 was to prove precisely the opposite. God has taken the most elaborate, sacrificial, personally painful and costly steps possible to embrace us in his love. Paul's argument is that rather than being against us, God is "for" us (v. 31), rather than taking from us, he "gives" all to us (v. 32), and rather than condemning us, he justifies us (v. 33).

Furthermore, on what grounds or for what cause would God reject you or separate himself from you? "Well, my sins," you would most likely say. But Paul's argument is that Christ died for those very sins (vv. 33-34). Those sins which you fear might separate you from God were the sins for which Christ paid the penalty. That is why no one can bring a successful accusation against you (v. 33). What sin can you possibly commit that might separate you from God's love for which Christ did not already pay the penalty?

"Fear not, I am with thee, O be not dismayed,

For I am thy God, I will still give thee aid;

I'll strengthen thee, help thee, and cause thee to stand,

Upheld by my gracious, omnipotent hand."

"The soul that on Jesus hath leaned for repose,

I will not, I will not desert to his foes;

That soul, though all hell should endeavor to shake,

I'll never, no never, no never forsake!"