John speaks of a matter that is addressed at various times in the Scriptures – namely, that a genuine child of God will manifest certain evidences in his or her life that they truly belong to God. We might speak of them as birthmarks of a Christian. After giving birth to a child, a mother will often discover that the baby has a unique, identifying birthmark somewhere on its body. In the physical body, such birthmarks may fade over time, but in the spiritual realm, there are “birthmarks” that will continually serve to identify those in Christ as the children of God. In the remainder of today’s study, I challenge you to give yourself diligently to the consideration of God’s infallible Word.

Take some time to work through the following list of birthmarks, reading each Scripture reference carefully: (1) A hunger for the Word of God (1 Pet. 2:2; Jer. 15:16; cf. 1 Cor. 3:1-4; Psa. 138:2); (2) A desire to win others to Christ (Jn. 1:40-42; 4:28, 29 – these men may have been associated with her); (3) A desire to follow Christ (Mk. 5:18-20 – Christ told him to start witnessing at home; cf. Rom. 1:8; Acts 1:8); (4) Participating in the Lord’s Table (1 Cor. 11:23ff – does not require interpretation, but obedience); (5) A definite change in the life (2 Cor. 5:17); (6) A burning of bridges behind you (Acts 19:18, 19); (7) A making of restitution (Lk. 19:8); (8) A display of the grace of giving (2 Cor. 8:5, 7-9 – faithful stewards – Rom. 12:1,2; 1 Cor. 4:2); (9) A spirit of prayer (Acts 9:11); (10) A love for Christian fellowship (Heb. 10:24, 25; cf. Psa. 122:1; 26:8; Col. 3:13-17). Now I would pose these questions for each one of us today. Is there evidence in your life of such unique spiritual birthmarks? If not, why not?

Have you ever heard the expression, “Once saved, always saved”? Most often it is an accusation leveled by those opposing the eternal security of the believer. A straw man (imaginary opponent or argument) is set up in order to argue against it and disprove it. In this case, the argument goes something like this – “You people believe that you can be saved, then live a life that shows no evidence of being a Christian, and yet go to heaven.” We’ve seen from the Scriptures that our biblical basis for believing that one truly born of God is safe and secure for all eternity is the finished work of Christ (1 Pet. 1:18, 19).

But what about those who would glibly say, “Once saved, always saved,” believing at the same time that one can live in sin? Far too many have laid hold of the simplicity of the gospel (just believe in Jesus) without understanding what God’s Word says about sin and repentance. Some may have never truly, with conviction of their sinful condition, come to Christ. Thus they show no interest in discipleship or continuing interest in the Word of God and a life of obedience. Yet, they readily turn away all inquiries as to their true relationship with God with their ready statement, “Once saved, always saved.” It is true, some true believers, untaught in the truths of the Word, may stumble and fall into sin, yet God’s Spirit will not allow the child of God to dwell therein permanently. King David’s experience in Psalm 32 and 51 stands as evidence of God’s working in conviction of sin to draw back to Himself the true child of God. Friend, if today, you have sincere question about your relationship to God in Christ, then come to Him now in repentance toward God and faith toward the Lord Jesus Christ (Acts 20:21).

I have never met a true Christian who ever lost his salvation! Not every person who professes Christ actually possesses Christ. It is imperative that every person be sure that he or she has entered into a personal, saving relationship with Jesus Christ. Yet, there are those who may have truly trusted Christ but who, through erroneous teaching or the problem of guilt over unconfessed sin, have a lack of assurance concerning their eternal salvation. When assurance based upon God’s Word is not willingly received, then the basic building blocks of a living, growing relationship with Christ are forfeited and doubts may flood the soul concerning security in Christ.

However, there is more at stake than assurance when eternal security of the believer in Christ is questioned. The very Gospel itself comes under attack. Many holiness and Pentecostal groups (as well as many Mennonite, Amish and others) do question this Bible doctrine. They believe that “continuance in a state of salvation depends upon continued obedience in Christ. This teaching, however, places the responsibility for maintaining salvation on the believer and is adding works to grace. Salvation would no longer be a gift as God proclaimed it to be (Rom. 6:23; Eph. 2:8, 9). It would become a trade – our faithfulness for God’s faithfulness. This is the very thing that, by the Spirit, Paul spoke against (Rom. 4:1-8). Indeed, he called this teaching (whether for receiving or maintaining salvation) “another gospel” and thus the one who preached it “accursed” (Gal. 1:6-9). This surely is a far cry from the good news Jesus preached and Paul heralded. Their gospel was salvation by faith and only by faith. This salvation takes place in a moment of time yet seals the believer for all time. Salvation is ours because of God’s ability to hold onto us as promised in John 10:27-30.

“The Bible declares that all the redeemed, once saved, are kept by God’s power and are thus safe and secure in Christ forever” (A Clarifying Statement on Modern Trends and Positions). That is a strong statement, and there are many who would take quick exception to it, saying that it is possible to lose one’s salvation. But do we have cause from the Word of God to make such a statement? Notice the choice of words by our Lord in today’s text when He speaks of everlasting life – “He…hath everlasting life.” The verb is in the present tense – we have it right now as a present possession. Furthermore, we will never “come into condemnation” but have already “passed from death unto life.” Corroborating evidence is found in such passages as John 6:37-40, 47; Romans 8:28-39; 1 Peter 1:5; Hebrews 13:5, and others. Ultimately, only an intense study of the Word of God can bring us to the proper conclusion. Additionally, when we do look at the Scriptures, we must not isolate them, ignore the context, or elevate them above other portions of God’s Word. We must rightly divide God’s Word as admonished by the apostle Paul (2 Tim. 2:15).

A careful and faithful study of the Word will reveal that the concept of salvation through faith alone cannot be reconciled with the belief that one can forfeit his or her salvation. If we must do something to keep from losing our salvation, salvation would be faith and works which, again, Paul says is impossible (Rom. 4:1-8). If our salvation is not secure, how could Jesus say about those to whom He gives eternal life, “and they shall never perish” (Jn. 10”28)? Faith is the means by which the saving work of Christ is applied to the individual (Eph. 2:8, 9). Trust in Him alone for your eternal salvation.

Whenever there is a spiritual, mountaintop experience in our lives, the tendency is toward a desire to remain and never return to the valley of daily living. The three disciples had experienced the transfiguration of the Son of Man, with Moses and Elijah in attendance. The incandescent cloud of glory and the voice that came from the midst of it still lingered in their memory. Peter had suggested the building of three tabernacles and emphasized that it was good to be “here,” at that moment and in those circumstances reveling in the glory of Christ. Life has its moments of spiritual exaltation, but God carefully balances them with the daily round of toil and sometimes trouble. Though Peter, James and John would have opted to stay on the mountain, they obediently followed Christ back to the valley, where immediately He was confronted with the multitude and a man whose young son was in desperate need. A demon, at times, rendered this boy twisted, writhing and foaming at the mouth. He was an only-begotten of his father. What a remarkable observation that is from the Spirit of God by the hand of Luke! God shows us the great contrast between an only-begotten son (demon possessed) of a man in the valley of need and the only-begotten Son of God coming down from the mountain of glory to meet the need.

Suppose Christ had not left the glory of the mountaintop, had never gone to the cross? Where would we be? Hallelujah, “…he humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:8). On the mount, only the disciples had seen His majesty (2 Pet. 1:16), but now it was evidenced to the multitude and to us in the midst of life’s difficulties – “and they were all amazed at the [majesty – same Greek word] of God” (vs. 43a).

Today’s text states that “[the disciples] feared as they entered into the cloud.” What made them fear? What sort of cloud was it that overshadowed them – literally, “[by analogy] to envelop in a haze of brilliancy.” Some suggest that it was a “cloud” of angels surrounding them. Others believe that is was simply the watery clouds of the heavens. In his Gospel account, Matthew (17:5) is careful to tell us that it was a “bright cloud” – meaning “lustrous, well-illuminated: bright, full of light.” It was only Peter, James and John who feared as they entered the cloud. It certainly brought no disturbance to Moses or Elijah as it overshadowed them and continued to envelop them. This was not a cloud of the atmosphere or a cloud of angels; it was none other than the cloud called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah – something no one in Israel had seen in 600 years. It was that glory which Isaiah saw in vision (Isa. 6:1-13) and the beloved disciple says was the glory of Christ (Jn. 12:41). Divine incandescence bathed the mountain top in the manifested presence of God because Christ was there and His disciples were afraid at such display.

Out of the cloud, a voice spoke – the voice of the Father, acknowledging Jesus Christ as His beloved Son and telling them to “hear (give audience to)” or obey Him. God will not allow anyone put on the same level as His Son. Peter never forgot this voice. Just before his death, Peter wrote in his second epistle that it was “such” or so great a voice, and he recognized immediately its heavenly origin (1:17-18). Given who He is, everything depends upon listening to Jesus Christ (Heb. 1:1, 2). Listen to Him (Jn. 14:6; 7:37; Matt. 11:28-30).

Matthew describes the event that Luke spoke of, in these words – “Jesus…was transfigured before them” (Matt. 17:1, 2). What does that mean – transfigured? Exactly what took place on that mountain? We know that Jesus “went up into [the] mountain to pray” (9:28), and there, in solitude and in communion with the Father, “the fashion of his countenance was altered, and his raiment was white and glistering” (vs. 29). The appearance of His face became other than it had been – it was different; Matthew says that His face shone like the sun. His clothing was white and glistening (flashing with splendor, like lightening); Mark’s account declares that it was white as snow, whiter than any launderer on earth could make it. For this brief instance, the glory of Christ’s deity was unveiled to the inner circle of disciples on the mount, illuminating His clothing so that it seemed to share in the transformation.

I have seen time-lapse video of the transformation of the chrysalis (pupal stage of a butterfly larva) into the emergence of an adult butterfly in all its beauty, displaying openly that which was always there - metamorphosis. So with Christ,

the glory was always there in the depths of His being but now rose to the surface, providing a glance back into His pre-human glory and a look forward to His future glory (Jn. 17:4, 5). There had been glimpses of it in certain manifestations (Jn. 2:11; 11:40) – manifestations of the glory of God (Isa. 60:1-3; 35:2; Heb. 1:1-3; Rev. 21:23). At this time, the veil of His humanity was lifted, and His true essence was allowed to shine through. There were difficult days coming, and these disciples would need a reason for hope in the darkness of His crucifixion. They would find it here (Jn. 1:14; 1 Jn. 1:1, 2; 2 Pet. 1:16-18; 1 Pet. 2:4-7).

Matthew describes the event that Luke spoke of, in these words – “Jesus…was transfigured before them” (Matt. 17:1, 2). What does that mean – transfigured? Exactly what took place on that mountain? We know that Jesus “went up into [the] mountain to pray” (9:28), and there, in solitude and in communion with the Father, “the fashion of his countenance was altered, and his raiment was white and glistering” (vs. 29). The appearance of His face became other than it had been – it was different; Matthew says that His face shone like the sun. His clothing was white and glistening (flashing with splendor, like lightening); Mark’s account declares that it was white as snow, whiter than any launderer on earth could make it. For this brief instance, the glory of Christ’s deity was unveiled to the inner circle of disciples on the mount, illuminating His clothing so that it seemed to share in the transformation.

I have seen time-lapse video of the transformation of the chrysalis (pupal stage of a butterfly larva) into the emergence of an adult butterfly in all its beauty, displaying openly that which was always there - metamorphosis. So with Christ,

the glory was always there in the depths of His being but now rose to the surface, providing a glance back into His pre-human glory and a look forward to His future glory (Jn. 17:4, 5). There had been glimpses of it in certain manifestations (Jn. 2:11; 11:40) – manifestations of the glory of God (Isa. 60:1-3; 35:2; Heb. 1:1-3; Rev. 21:23). At this time, the veil of His humanity was lifted, and His true essence was allowed to shine through. There were difficult days coming, and these disciples would need a reason for hope in the darkness of His crucifixion. They would find it here (Jn. 1:14; 1 Jn. 1:1, 2; 2 Pet. 1:16-18; 1 Pet. 2:4-7).

In today’s text, Luke, by inspiration, presents one of the most remarkable events of our Lord’s earthly ministry. It is introduced with the statement, “And it came to pass about an eight days after these sayings,” providing a connecting link to the recent past. Peter had confessed the tremendous truth that Jesus was the Christ of God (vs. 20). Immediately, however, the Lord had declared His impending journey to the Cross (vs. 22), and the disciple’s hearts must have been bewildered. How then could He fulfill His messianic mission? Yet, He definitely indicated that He would be exalted in glory and come with His holy angels (vs. 26). The mention of His glory forms the link to today’s text (vs. 27), and on this occasion Peter, James and John are privileged of God to see this manifestation of His glory – the glory of God (vv. 29, 32).

In the Old Testament, Israel had been allowed to experience the visible symbol of God’s presence among them (Ex. 13:21) – pillar of cloud by day, pillar of fire by night. Israel’s leader, Moses, was shown the “afterglow” of God’s glory (33:23; 34:5-7). The cloudy pillar was seen as Moses communicated with God at the door of the Tabernacle (33:7-11). It filled the Tabernacle with His glory (40:34, 35), and later, the Temple (1 Kgs. 8:10). Sadly, however, the prophet Ezekiel saw the visible departing of God’s glory about 400 years later (Ch. 10-12) as Israel callously defiled the Temple with heathen worship, indicating their departure from God.

Until New Testament days, no further visible symbol of God’s presence was seen. But, praise God for Luke 2:8, 9 and John 1:14! Praise Him for Luke’s record (Ch. 8, 9) displaying Christ’s glory as Lord of all and Messiah of God, culminating in this flashing forth of visible manifestation that God’s glory had returned!

Twenty years ago, it was estimated that some forty billion individuals had lived upon this earth since Adam. In the vast multitude of humanity, there are men of every ethnicity and race, demonstrated by a multiplicity of skin colors. Through the centuries, men have explored and settled veritably every corner of our earth. The variety of languages and the practice of multitudes of religions and the formulating of numerous cultures set us apart from one another in great diversity. But there is one vital thing that every single human being shares – our purpose of life upon earth and our eternal destiny afterward depend entirely upon our personal relationship with the Lord Jesus Christ. It truly is impossible to overemphasize the importance of His life, and the key question of the universe continues to be, “What think ye of Christ?”

The name “Christ” comes from the Greek word Christos, meaning “to anoint” or “the anointed.” Certain individuals, set aside for some specific purpose (priest, king, etc.), would be anointed in a special ceremony indicating their consecration to that purpose. Kings of Israel were thus called anointed (1 Sam. 16:6; 24:6, 10) from their mode of consecration. But the term especially referred to the Messiah of Israel (Mt. 1:1; Rev. 22:21 and 530 verses between them). The Hebrew word for “Christ” was Messiah, and their meanings are the same – anointed. Sometimes the term “the Christ” is used, and it is perfectly legitimate to do so (Mt. 16:16; Jn. 1:41). “The Christ” is God’s “Anointed One,” and is the title given to the Lord Jesus (Jn. 20:31; 1 Jn. 2:22; 5:1). This is the One whom God chose and placed in this world to do His will fulfilling the initial promise of a Messiah (Gen. 3:15). The question is still pertinent – “What think ye of Christ? Whose son is he?”