What happens to people who never hear about Jesus?

Q. The Bible says no one can get to the Father except through the Son. Does this mean if someone living say in some remote place in the Himalayas, never met missionaries; dies they will be sent to hell?

The possibility you’re asking about—that someone who would have received Christ if they had heard the good news might be lost if they never heard—underscores the importance of making sure that everyone in the world is able to hear about Christ, in terms and language that they can understand. We need to make every effort towards that end.

But the possibility you’re asking about also raises questions about the character of God. Would it really be fair for God to condemn someone to hell simply because they did not get a chance to hear about Christ, if they would have accepted him if they had gotten the chance? Knowing what we do about the character God from the Bible, it is hard to believe that this would be the case. The Bible itself says, “Shall not the Judge of all the earth do right?” And the answer is, of course he will.

So while the Bible does not give us a direct answer to your question, my personal feeling is that in a case such as you describe, God would judge a person based on what they had done with the light they had. The apostle Paul writes in his epistle to the Romans that every person has at least two witnesses to the reality and goodness of God: nature and conscience. He says about nature, “Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made.” And about conscience he says, “It is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous. Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law. They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.”

This does not mean, however, that anyone could follow their conscience and the light of nature sufficiently to earn God’s approval and acceptance. Rather, nature and conscience would lead them to recognize that they could never be good enough to do that, and that they needed to trust in God ‘s love and forgiveness as the basis of their acceptance.

This also does not mean that they would be saved by any other means than the death of Jesus Christ for them on the cross. Never having heard the gospel, they would not realize in this life that this was the expression of God’s love and the basis for God’s forgiveness that saved them, but nevertheless it would be. And they would make the glorious discovery, once they did come into the presence of God, whom they had dimly but genuinely trusted for salvation, that God had sent his own Son to be their Savior and the sacrifice for their sin.

Let me say again that this is my own personal belief about something that the Bible does not spell out for us clearly. What the Bible does spell out clearly is the loving, forgiving, and just character of God, and I have tried to suggest something that would be consistent with that. Nevertheless, it would likely be difficult for someone to do even what I have tentatively described, and so, as I said earlier, we need to make every effort to reach everyone in the world with the good news about Jesus.

What is the Abrahamic covenant from Genesis?

Q. What is the Abrahamic covenant mentioned in Genesis 17:7, 17:13 and 17:19? What aspect of the Abrahamic covenant is everlasting? Why don’t Christians practice circumcision if the Abrahamic covenant is everlasting?

Here’s what I say about that passage in my study guide to Genesis. I believe these observations address your concerns. Basically, God is not making a new covenant with Abraham here. Rather, God is ratifying the covenant that he made with him earlier. (You can read or download the whole study guide for free at this link.)

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God speaks to Abram to renew and extend his covenant with him. God introduces himself by a new name, El Shaddai (“God Almighty”). This name expresses his strength and power to fulfill his promises.

God also gives Abram and Sarai new names. Abram means “exalted father.” God changes this to Abraham, “father of a multitude,” to express his purpose to make Abraham “very fruitful,” the “father of many nations.” And God changes the name Sarai to Sarah, a more recognizable form of the word meaning “princess,” since “kings of peoples will come from her.” Through these new names, God expresses and guarantees the purposes that he will fulfill in their lives. The names are, in effect, miniature covenant vows.

In addition to guaranteeing his covenant with new names, God also guarantees it with a sign, just as he gave the sign of the rainbow for his covenant with Noah. God uses the sign of circumcision to guarantee his covenant with Abraham, to symbolize how this covenant will not be just with Abraham, but also with his son and with all of their descendants, perpetually. [That is what “everlasting” means here.] The sign would be replicated in the bodies of all future generations: “My covenant in your flesh is to be an everlasting covenant.”

Descendants of Abraham who practiced circumcision were showing that they belonged to the community that was created by God’s covenant with their ancestor. But a new kind of community has now been created by God’s covenant with Jesus. It has a new sign of its own. Baptism is the sign of belonging to the community of Jesus’ followers.

Baptism symbolizes God’s covenant obligations to us by illustrating his promise to raise us from the dead, both physically (when we die) and spiritually (as we experience new life in Christ). Baptism symbolizes our covenant obligations to God by illustrating the way followers of Jesus are supposed to die to sin and rise to a new life of faith and obedience.

Was Adam immortal on earth before the Fall? After death, in light of the sacrifice?

Q. I have a couple of questions to ask, if I may. (1) If, pre-Fall, Adam had say fallen from a tree he was climbing, would he have bounced, or might he have been killed or badly injured? After all, gravity and the earth’s hardness then were presumably as now. (2) Does Genesis 3 (in the original Hebrew) in any way indicate that post-mortem eternal life is being offered to Adam and Eve through the institution of sacrifice to cover sins? Thank you for any light on this.

(1) In response to you first question, let me refer you to a post on one of my other blogs in which I take up the very thing that you are wondering about: “Do we suppose that if Adam, when innocent, had fallen forty feet out of tree and broken his neck, he would not have died?” This is the post:

44 Was there death before the fall of humanity? (Part 1)

However, I would caution you, and ask you to respect the fact, that as you can see, not only is this post the first half of a two-part discussion, both parts will also only make sense within the context of this entire blog, Paradigms on Pilgrimage: Creationism, Paleontology, and Biblical Interpretation, of which they are posts 44 and 45 of a total of 53. So you may also wish to read the introduction to the blog, at least, which will explain the background to the entire blog and help you see where I’m coming from as I offer the observations in this post.

(2) In response to your second question, I can assure you that there is nothing latent in the original Hebrew that does not come out in the typical English translation of the account of the fall in Genesis. The statements that might point to a substitutionary sacrificial atonement are straightforward in Hebrew, and they come out that way in English. Perhaps most relevantly, “The Lord God made garments of skins for the man and his wife and clothed them,” and then also, spoken to the serpent, “I will put enmity between you and the woman, and between your offspring and her offspring; he will bruise your head, and you will bruise his heel.”

The first statement indicates only by implication that animals at least died, and more likely were sacrificed, to provide the “garments of skins” with which God “clothed” the man and woman. I would personally say that we can only appreciate the implications of this action by situating it in light of the Scriptures as a whole, where we learn about the function of animal sacrifices in God’s redemptive purposes and the notion of “clothing” someone, giving them garments or new garments, as a metaphor for salvation. (For example, “I will greatly rejoice in the Lord, my soul shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness.”)

Similarly it is only in the context of the Scriptures as a whole that we can appreciate the meaning of the statement “he will bruise your head,” that is, the seed of the woman will bruise the head of the serpent. If Keith Green could sing in his song “The Victor,” “See Him bruise the serpent’s head,
the prisoners of hell he’s redeeming, all the power of death is dead,” this is only because centuries of Scriptural development, interpretation, and understanding have enabled us to connect this promise with the work of Christ on the cross.

Nevertheless, I would commend you for wanting to go deeper into the biblical text to get the answer to your questions. In this case, it is just a matter of going broader rather than deeper, of catching the sweep of the whole story of Scripture, rather than understanding a specific Hebrew expression. So … read on!

How can heaven be perfect if my loved ones aren’t there?

Q. I keep worrying that I committed the unpardonable sin of blasphemy against the Holy Spirit because one time I was mad and said that I didn’t want to go to heaven if my family wasn’t there. I didn’t really mean it. Of course I want salvation and to go to heaven. Is this the unpardonable sin? Also how do I reconcile the fact that heaven is supposed to be perfect if my loved ones who aren’t saved won’t be there?

Thank you for your thoughtful questions. Regarding your first one, I would invite you to read this post:

Have I committed the unpardonable sin?

The bottom line in that post is basically that if you are concerned that you have committed the unpardonable sin, you haven’t, because you are still under conviction of sin and thus under the recognizable influence of the Holy Spirit. That means you are not beyond salvation. If you actually had committed the unpardonable sin, you would be indifferent to the Spirit’s influence, and so you wouldn’t be concerned about whether you had committed it.

Regarding your second question, I would say first, on the authority of the word of God, that God is “not willing for anyone to perish, but wants everyone to come to repentance.” So if anyone is not in heaven, that will not be because God did not want them there. Rather, it will be because God gave them a choice and is respecting their choice.

A person might consciously and deliberately choose their own way rather than God’s way, even if that meant not being in heaven (since heaven, by definition, is the place where God’s will is done joyfully and without resistance).

In other words, there actually are people who will want to be in hell if that means they can maintain self-determination rather than obeying God.  They will take the same attitude as Satan in Milton’s Paradise Lost, “Better to reign in hell than serve in heaven.”  To give another example, in James Joyce’s novel A Portrait of the Artist as a Young Man, the main character, Stephen Dedalus, after explaining that he has “lost the faith,” continues:

“I will not serve that in which I no longer believe, whether it call itself my home, my fatherland, or my church: and I will try to express myself in some mode of life or art as freely as I can and as wholly as I can, using for my defense the only arms I allow myself to use — silence, exile, and cunning.  … I am not afraid to make a mistake, even a great mistake, a lifelong mistake, and perhaps as long as eternity too.”

William Ernest Henley wrote similarly at the end of his poem Invictus, using biblical imagery to show that he was referring to a choice of hell as a way of maintaining self-determination:

It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate:
I am the captain of my soul.

So there are some people who will chose self-determination above God’s gracious offer of salvation, because they want to run their own lives, no matter where that leads. (These are all examples from literature, but they capture an attitude that can be found in life as well.) And because God has given human beings genuine freedom to choose for or against him—which is the only basis on which we can truly love him—God will respect those choices.

But I hope and pray that those people do not include your family members. I hope that instead your concern for them—which certainly reflects God’s concern for them—will lead you to pray for them and demonstrate your faith to them in loving ways, and that those influences, among others, will one day lead them to choose to love and serve God as you have.

Once saved, always saved?

Q. About salvation, I have always believed, “once saved, always saved.” In other words, we cannot lose our salvation. What do you think about this?

This question is generally considered to be one about which Christians of good will, with equal commitments to the inspiration and authority of the Scriptures, can legitimately differ. However, individual churches and denominations may consider the issue important enough to their doctrine and practice to say that only one thing may be taught about it under their auspices, and that seems reasonable to me.

As for me personally, let me say that this is an issue that we often feel most strongly in the context of experience. We know someone who seems to make a heartfelt commitment to follow Jesus, but then at some point down the road they seem to abandon that commitment. What happened? Did they lose their salvation?

I would observe, based on the teachings of Jesus, that there are two further possibilities, two alternatives to that. The person may still be in fellowship with the Lord, just not living that out in a way that allows anyone to recognize it. Or, they may never really have made a commitment in the first place.

Consider, for example, the parable of the sower. Jesus talks about four kinds of soil that seed may fall into. Jesus explains that “the seed is the word of God,” so these soils represent four different responses that a person can make to the gospel message.

One response is for a person not to receive it because their heart is not open to it. That is like the hard-packed soil on the path. A person who responds that way is not saved, and they never appear to be saved.

The opposite response, corresponding to the “good soil,” is to hear the word with “a noble and good heart,” to “retain it, and by persevering produce a crop.” A person who responds that way is saved, and they appear to be, right from the start and all along.

But the responses represented by the other two kinds of soil correspond to people who appear to be saved but who then seem to lose their salvation. Jesus also speaks of people whom he compares to shallow soil, who “hear the word and at once receive it with joy,” but who “quickly fall away when trouble or persecution comes.” Jesus says that they do this “because they have no root.” I take this to mean that these people were not really saved, although they appeared to be.

The fourth kind of soil, the thorny soil, represents those who “hear the word, but the worries of this life, the deceitfulness of wealth, and the desires for other things come in and choke the word, making it unfruitful.” I take this to mean that these people really are saved, but after a point this is no longer evident, because other things are taking precedence.

So, without saying that the belief that a person can lose their salvation is an unbiblical idea, I would want to say that there are these two other alternatives. A person might have appeared to be saved, but they actually were not, or a person might appear no longer to be saved, but they actually are. But whether these two alternatives account for all situations where a person appears to lose their salvation is, as I said at the beginning, a matter on which Christians of good will can legitimately differ.

What does it mean to “love God for his own sake”?

Q. I recently watched a video on hell where a Christian philosopher asks “Why are [people] being good?” Then he goes on to say that people who preach about hell and incite fear in people are not creating a heart that will love God. He calls this “being good for your own sake.” I know the Bible says, “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” Yet, Jesus warns in Revelation that the church in Ephesus needs to “Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.” Jesus is using fear as a motivator here.

I do not see how you can love God for His own sake and not your own. You have to be thankful for something He does for you. What is genuinely best for you is to serve and love other people. Yet it is still all for your own sake because when you do something for another’s sake, you decide that sacrificing something “for their sake” is actually what is best for your sake! So we always should seek to do what is best for us, yet many people, like the aforementioned philosopher, view external motivators as impure. In light of this, what does it mean to be selfish from a biblical point of view? And, what on earth does it mean to love God “for His own sake?”

Actually, I understand what this philosopher is saying. Perhaps a helpful analogy might be to ask why we love our parents or our spouses. Is it only for what we get from them? Or is there something noble and excellent that we recognize in them that makes us love them independently of anything they might do for us? (With Valentine’s Day coming up, let me warn all of my readers: Don’t give that special someone in your life a card that says, “I love you because of everything I get from you”!)

I wrote my doctoral dissertation on Jonathan Edwards, and in his work on The Nature of True Virtue, he defined it as a “disinterested general benevolence” that does “not properly arise from self-love.” Disinterested means without being in it for what we can get out of it ourselves, and benevolence means acting in goodness in the best interests of others. I think the philosopher on the video you saw was arguing in this same tradition.

I don’t believe that Jesus actually is using fear as a motivator when in Revelation he warns the church in Ephesus that if it doesn’t recapture its first love, he will have to take away its lampstand (that is, its very existence). Letting someone know the consequences of the course they’re on is indeed a vital warning, but it’s not designed to motivate them by fear. That would not be a lasting motivation; emotions always wear off. Rather, the person is supposed to be motivated by recognizing the difference between where they are heading and where they could and should be heading. The difference may represent a loss to themselves, but it is also a loss to others, and ultimately it is a failure to be a good steward of all the gifts and opportunities that God has so richly provided us so that we can fulfill our purpose. In that sense it is a failure to love God.

As for what it means to “love God for his own sake,” in his Treatiste Concering Religious Affections, Jonathan Edwards wrote, “The first objective ground of gracious affections [i.e. those that arise from the saving work of God in our lives], is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.” In other words, just as I suggested that we should be able to recognize something noble about our parents or spouses that would lead us to love them apart from anything we might receive from them, in an even greater sense, we should recognize that God is “transcendently excellent and amiable” [i.e. to be loved], and love God for that inherent excellence.

If these ideas are all new to you, and you’re puzzling over them, I would simply say that you have some great discoveries ahead of you. God did not create the world to be a place where everyone was inherently motivated by self-interest. Instead, it’s supposed to be a place where free giving out of love can flourish, creating more of itself until people delight to be a blessing to others far more than they desire to have things for themselves. So I guess I’d say … keep in listening to videos by that same philosopher!

Are people dropping out of church because they were never saved?

Q. Why are so many people, even settled adults, dropping out of church? I recall a passage from 1 John which implies that those who remained are part of those who are saved, but those who depart were never really part of the kingdom. What is your take on this issue?

An excellent principle of biblical interpretation is that we first need to understand what a Scriptural passage was saying to “them then” before we can appreciate what it means to “us now.” (This principle is articulated in the book How to Read the Bible for All Its Worth by Gordon Fee and Douglas Stuart.)

I believe this is the passage you are referring to in 1 John: “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.”

When we investigate the meaning of this statement in light of the original context of 1 John—its historical setting and the reason why it was written—we discover that those who “went out” are people who left the Christian community that John was addressing because they chose to follow a false teaching: that Jesus hadn’t come to earth in a real human body. This teaching arose under the influence of the Greek idea that matter is evil and only spirit is good. The implications were that people could live in any way they wanted, since what happened in the body wasn’t important, and that there was no need to help others who lacked practical things such as food, clothing, and shelter, since those things only affected their bodies.

So what John says in this letter is that the Christians who have remained in the community, who have continued to have faith that Jesus became a real human being in order to become our Savior, shouldn’t be disturbed or shaken by the departure of many former members. Their immoral lives, lack of compassion, and denial of Christ show that they are indeed following a false teaching, and suggest that they may never have been saved in the first place.

To me this seems to be a very different case from people in Western countries (the church is actually growing vigorously in other parts of the world) not staying in church once they become adults, or never choosing  to attend church in the first place. The Pew Research Center has been tracking church attendance in the U.S. for decades, and it has found that attendance has been dropping steadily with each generation. I don’t think this is due to large numbers of younger Americans leaving the church to follow false teachings. Rather, I think it reflects the cultural shift from modernity to post-modernity and the fact that the church (which tends to change its own culture more slowly) has been scrambling to catch up with that shift. I think the church needs to find a way to “speak the language” of younger generations and to express how the gospel of Jesus Christ is good news for them.

I must add that I know many younger Americans who are strong and vibrant followers of Jesus Christ. It isn’t automatic that a person in a younger generation will not find church participation meaningful or not be able to relate to the gospel as good news for them. But I do believe that the church needs to re-think itself culturally and learn to speak the new language of post-modernity if it wants to attract younger people in Western countries into the community of Jesus’ followers. This is a significant challenge, and your question points to it.

Why did Jesus have to die in such a torturous manner?

Q. One month before my 90-year-old aunt passed away, she asked me a question, “Why did Jesus have to die in such a torturous manner? The harshest way to die during his time was crucifixion. This has bothered me since I was a young girl.” I have the same question myself. Please share your thoughts, thank you.

I can understand your aunt’s concern and yours. Crucifixion was not just the harshest way to die during the time of Jesus; it was one of the cruelest and most protracted and painful forms of execution ever invented. It was first introduced by the Persians and then developed in other cultures. The Romans had turned it into a process that could involve days of unspeakable suffering before death finally came.

I don’t feel that I can answer your question in terms of purpose, that is, why God would have wanted Jesus to die that way. I can’t imagine that this was something that God wanted, intended, or made happen, even though God did send Jesus into the world at a time when crucifixion was practiced, knowing that he would be “delivered into the hands of men.” From such questions I think we can only step back in mystery.

But I believe there is an answer to your question in terms of result. After Jesus had suffered some of the worst things human beings have ever conceived of doing to one another, he still said, “Father, forgive them.” Such a statement would certainly have been meaningful if he had said it just before being executed in a way that, while nevertheless horrible, did not involve protracted torture, such as by a firing squad. But it is deeply meaningful in the context of crucifixion. There can be no doubt about the love of God that came to earth in Christ Jesus if, after suffering on the cross to the point of death, Jesus still forgave and asked the Father to forgive. So while we may always wonder why Jesus had to die that way, we can worship and adore him as the Savior who endured such things and still never ceased to love the people of this world who had done those things to him.

Meditating on the sufferings of Jesus is a time-honored spiritual practice. Reflecting on all that he suffered for us, and the love that this demonstrated, increases our devotion to him and helps us forsake the sins for which he died. It ultimately enables us to rejoice, even as we empathize tearfully with his sufferings, at the greatness of our salvation and of our Savior.

The great hymn writers give us exemplary models of this practice. An unknown German writer offered us this reflection, which has been translated into English as “O Sacred Head Now Wounded”:

What thou, my Lord, has suffered was all for sinners’ gain;
mine, mine was the transgression, but thine the deadly pain.
Lo, here I fall, my Savior! ‘Tis I deserve thy place;
look on me with thy favor, vouchsafe to me thy grace.

Another hymn by an unknown writer, translated into English as “The Strife is O’er, the Battle Done,” shares a similar reflection:

The powers of death have done their worst,
but Christ their legions has dispersed.
Let shouts of holy joy outburst.
Alleluia!

I believe your aunt was meditating on the sufferings of Jesus in the last days of her life. While she may not have gotten an answer to her specific question, it seems she certainly got a deeper and deeper appreciation for all that Jesus had done for her on the cross. And not long after she shared her question with you, she met him face to face, risen from the dead and alive forever, and she saw in his eyes the same love for her that he had demonstrated in his death on earth.

How can I have a soft heart, not a hardened one?

Q. I want to be a Christian, but I hardened my heart and then God hardened it. I don’t want a heard heart, I don’t want God to harden my heart. How can I get my heart softened by God? I want to be safe and not frightened and scared.

I have good news for you. If you are grieved by the way you’ve hardened your heart in the past, then that in itself means that your heart is actually soft once again now. When you say that God hardened your heart, I take that to mean that you gave God no option other than to leave you in the hardness of your heart—until that brought you to the place where you are now, grieved by your resistance to Him and wanting to come back. So I see no reason why God would continue to harden your heart, either, now that this purpose has been accomplished.

I would say go to God in the softness of your heart and say to Him everything that you’ve just said here: You want to be a Christian, you don’t want to have a hard heart, you want God to soften your heart, and you want to be safe (saved) and unafraid. You can pray to God in those terms and be confident of Jesus’ promise, “I will never turn away anyone who comes to Me.”

I encourage you to approach Christian friends or relatives, or a nearby church, and share your past struggles and future hopes. I trust you will find a warm welcome in to the community of those who are following Jesus and walking with God. May God be with you and bless you.

How can I know for certain that I will go to heaven?

Q. How can I know for certain that I will go to heaven? I have of course recognized my sin and asked the Lord into my life to take control of all of it.

What you’re asking about is sometimes known as “assurance of salvation.” It’s one of the main themes of the biblical book of First John, so I’ll answer your question from that book. What we find there is that there isn’t one single means by which we get assurance; rather, it comes through a combination of things.

One thing that John writes in this letter is, “We know that we have come to know him if we keep his commands.” He adds, “Whoever claims to live in him must live as Jesus did.” This is sometimes put this way: “Progress in sanctification is necessary for assurance of salvation.” That is, as we find ourselves, as a result of the Holy Spirit’s work in our hearts and lives, living more and more in the way God intends, this assures us that we truly  do belong to Him.

Right after this, John says, “Anyone who claims to be in the light but hates a brother or sister is still in the darkness, but anyone who loves their brother and sister lives in the light.” So another sign that God has saved us is that our relationships are transformed. We become more and more able to love others; we live out this love by helping and serving and forgiving them.

A bit later John speaks of those who “went out from us, but did not really belong to us, for if they had belonged to us, they would have remained with us.” In other words, remaining within the community of Jesus’ followers,  persevering in the faith, is another sign of genuine belief. “Continue in him,” John says, “so that when he appears we may be confident and unashamed before him at his coming.” God wants us to receive this confidence, this assurance, through the way we see our faith persevere over time and despite difficulties.

Further on John says, “This is how we know that he lives in us: We know it by the Spirit he gave us.” So our awareness of the Holy Spirit’s presence and work in our lives is something that gives us further assurance of salvation.

John does also say, near the end of his letter, “Everyone who believes that Jesus is the Christ is born of God.” So there is indeed an aspect of putting our faith and trust in Jesus as our Savior, as you describe. But the practical themes of living as God commands, loving others, persevering in the faith, and cooperating with the Holy Spirit’s work are woven through the entire letter, like the different themes of a musical composition. So we see that this belief is meant to be manifested in practical ways, and this is what really gives us assurance.

John concludes, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life.” So assurance of salvation is clearly something that God wants each believer to have. But it comes from reflecting on our own lives, from recognizing the progress we are making under the influence of God’s Spirit. Confessing our sin and turning our lives over to God is a necessary start. But it’s what God does with our lives from there that gives us the confidence that we truly do belong to Him.

So how about you? Are you finding that, by God’s grace and with His help, you’re more and more able to live as He wishes? Do you have greater love for others, expressed in greater patience, forgiveness, and practical compassion in dealing with them? Are you persevering in your commitment to Jesus, “no turning back, no turning back”? Are you discovering that the Holy Spirit is very much living inside you and bringing about transformation? Then all of these things, building on your initial confession of Jesus as Lord and Savior, should indeed give you confidence that you have “eternal life.”

And that phrase actually means more than going to heaven when you die. It’s not just a quantitative term (life of infinite duration), it’s a qualitative one—it means life that is better and greater because it’s lived in relationship and fellowship with God. And we are meant to enjoy that even in this life.