As I was researching out a passage for a series I had been working on, I stumbled over what is commonly called a “short”, a video that is relegated to approx. 60 seconds on youtube.
I took a minute to watch and found it to be a very good alternate explanation of predestination for the believer.
As I may have spoken of earlier in my posts, I spent many years consumed with the Calvinistic teaching, only to break free because of men like Dr. Flowers, who offer alternative views that make more sense and glorify God, making Him purer, and more loving.
I do hope you will consider the teaching with an open mind.
Let’s remind ourselves of the verses we have been exploring before we dive into our second look at it.
1 Timothy 4:1-3
Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, 2 through the insincerity of liars whose consciences are seared, 3 who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.
In our last post on this passage, we discussed the concept of departing, and that it was not simply describing the one act of apostacy, or better yet, the verse didn’t simply use the term “apostacy” in the passage. In this post, we will look at the message of devotion, of believers devoting themselves to something other than the gospel and the Savior Lord.
Devoting themselves
Devoting. προσέχω proséchō
Paul continues in this verse describing those who are departing as devoting themselves to deceitful spirits and teachings of demons. By using the word proséchō, Paul uses a word that is typically translated as that which holds the mind, to pay attention to, to adhere to. It is often translated as beware, pay attention to, and devote. A few examples may be helpful.
The Lord spoke this word many times in His ministry, warning His followers of false prophets (Matthew 7:15), the teaching of the Sadducees and Pharisees (Matthew 16:6), our own religious pride (Matthew 6:1), and of men (Matthew 10:17).
Luke used it also in the book of Acts, where it interestingly describes paying attention to magicians claiming God’s power.
Acts 8:10-11
They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.” And they paid attention to him because for a long time he had amazed them with his magic.
When we get to Paul’s writing, especially the pastoral epistles, he speaks of devotion to myths and genealogies (1 Timothy 1:4), deceitful spirits and teachings of demons, commands of people who turn away from the truth (Titus 1:14), and wine (1Timothy 3:8).
With this summary of the word proséchō provided, might it be understood that this word is used in relation to outside influences? From being a warning of dangerous lifestyles or teaching, to defining what we are attracted to that is dangerous, this term in many contexts is associated with that which “pulls us away”.
To be pulled away means you have a starting point from which you are pulled away from, further helping us understand this verse as a warning to true believers.
To depart and devote is Paul’s concern in this verse. For believers to depart from the faith and to devote (pay attention) to deceitful spirits and teachings of demons must have been heartbreaking for Paul to describe.
This same term proséchō is not used exclusively in describing a pulling away from the faith, but is also used to direct believers to pay attention to truth.
Hebrews 2:1 Therefore we must pay much closer attention to what we have heard, lest we drift away from it.
Drifting away is a very real consequence for us who do not pay attention to what we have heard and know. Do not let it slip!
Finally, Peter provides us a fitting verse to end this scary passage describing the path of believers who are departing and devoting themselves to wrong teachings.
2 Peter 1:19 And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts,
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Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, 2 through the insincerity of liars whose consciences are seared, 3 who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.
In my travels through the Word, as I come across passages that I have provided my reader to consider in relation to conditional security of the believer, there have been some passages that seemed to support the Once Saved Only Saved (OSAS) teaching. Decades ago, these were the passages I would refer to when I met a “heretic” (such as I have become), positing the position of possible apostacy of true believers. One of my standby’s when defeating the heretic was John 10:28-29. I have sought to explain my thinking in this verse in an earlier post. See Conditional Security – John 10:28-29. There were a number of passages I used to refer to in order to support the OSAS position.
One of the passages I would invariably be faced with in the discussion is the passage we will consider today. I can tell you right now, I remember this passage causing me trouble when it was brought up, and I would typically avoid or deflect the seeming obvious message it carried. (I am quite adept at avoiding that which I did not want to face!)
Two actions are described in the first verse. Departing and Devoting. And of course the subject of the sentence is critical for our correct understanding. Who will depart? Who will devote?
The first item of concern is the subject of departing. It seems obvious that Paul is describing true believers doing the departing since he claims it is an express statement from the Spirit. The Spirit is making a specific statement about this departing and devoting. Paul is instructing Timothy, a man who was a leader in the church, a man who was responsible for oversight of a church body, who needed direction for difficult, unforeseen occurrences in the church. Might apostacy be one of these circumstances that Timothy needed express instruction on? Would there be any reason for instruction to be provided to Timothy for those outside of the church? For those outside of the church, what would they be departing from?
Too many questions erupt if we do not understand that this passage is describing true believers. With that established, let us continue considering departing and devoting
Depart from the faith
To depart. ἀφίστημι aphístēmi.
The Greek word Paul used is not as I first expected. I assumed he would have used ποστασία apostasía for this verse, if he is truly describing a falling away from the faith, a defection of faith. You see, I expected this verse to be describing apostacy, a falling away. Maybe not exactly. Paul, in this verse is describing something a bit different, yet I fear the end result is the same.
Paul, by the express message of the Spirit, used aphístēmi in this verse, describing some departure. Our word in this verse speaks of removal, withdrawal, or a drawing away, and this makes sense as we remember that those drawn away are devoting themselves to something. In my initial understanding of this concept, I think Paul may have used this word because he is highlighting outside influences having the desired effect on believers. May it be more than simply be falling away, or rejecting/ignoring the gospel as in apostacy? Might those under consideration in this verse be lured away, drawn away from the gospel, in order to chase something other than the gospel?
Paul says that “some will depart from the faith”. To depart implies leaving a location or position and to seek an alternate goal or end. It also implies the possession of the initial position, that of being in the faith. How can this be? How can those who know the Lord ever walk away, depart, leave Him?
How is it that I have this dangerous heart in me?
In our next post, let’s explore that topic. I hope we can meet again and consider the Bible for the message it has for us.
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15 For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. 16 So do not let what you regard as good be spoken of as evil. 17 For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. 18 Whoever thus serves Christ is acceptable to God and approved by men. 19 So then let us pursue what makes for peace and for mutual upbuilding. 20 Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. 21 It is good not to eat meat or drink wine or do anything that causes your brother to stumble. 22 The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. 23 But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin.
Two verses arrest my reading of this passage when considering conditional security. Both of these verses employ the English word destroy. Lets take a look at these verses for a few minutes.
15 For if your brother is grieved …By what you eat, do not destroy the one for whom Christ died.
“Destroy” in verse 15, is the Greek word ἀπόλλυμιapóllymi. I have provided a survey of this word through the New Testament in an earlier post (See Perishing in Eternal Torment). In that post I tried to correct my then current understanding of perishing, as this is one of the ways apóllymi is translated.
Paul is speaking in verse 15 of our walk of love towards those for whom Christ died. The general context is that of mature believers behavior for the sake of the immature, those who may still require foundational stability in their walk with the Master.
Is Paul describing a hypothetical situation where a mature believer impacts a young convert by his actions (fueled by a mature understanding of the gospel and it’s impacts on our lives!), and the result would be that the young convert would walk away from Christ? That in the young believers decision to walk away, (based on the behavior of the mature believer), this young believer would be destroyed? Is this what Paul is saying?
Let us move on to the second verse we find “destroy” in this passage.
20 Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats.
In verse 15, we find the one destroyed as “one for whom Christ died”. Here Paul associated this destruction with the work of God. Different? Possibly. I tend to think Paul is referring to a singular believer and his response due to the mature believers behavior that is questionable in the young converts life.
Nevertheless, this “destroy” is a different word than in verse 15. In verse 20, Paul uses the Greek word “καταλύωkatalýō“. This term is translated as destroy (obviously) but also has the meaning of to subvert or overthrow, to render vain or to deprive of success.
What are we to make of this difference? Whatever the finer points of the different words, it is obvious to me that as a mature believer I need to consider my behavior when near younger believers.
For a younger believer to be influenced by my allowed actions, to a point of destruction, is a perilous situation for not only the younger believer, but also for myself. When the outcome of my allowed behavior is translated by others to their harm, I am not walking in love.
For the immature believer to be grieved (v15) or to stumble (v 20) by my actions, (though they may be perfectly allowed before God), is a restriction that I should thoughtfully and willingly take on as a light burden. We should remember that the Lord continues to take on our misunderstandings, errors and confusion in order to grow us.
As Paul so aptly states in verse 16
.. do not let what you regard as good be spoken of as evil.
Let’s be a bit more like the Master today, and consider those who need a model of service and not be a master of my own circumstances only.
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14 “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. 15 “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. 18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’”
What a famous verse when we read verse 20. How often have I used this verse in evangelism efforts. When I first became a believer, my boss actually drew me a beautiful picture of Jesus standing at the door, with this verse being written in the lower left hand corner. It was quite impressive.
At at the time, I understood I was standing on the same side of the door as Jesus was.
But the passage has this church on the other side of the door. The entire church, for He describes them as poor, blind and pitiable. Wow – that is harsh! Yet they consider themselves to have arrived, that they need nothing, especially anything from the One who saved them. And still the picture of Him standing at a closed door, waiting, inviting the church to bring Him in.
This passage, in my mind speaks of the tremendous patience our God has towards those who claim to follow Him. Even after the church has walked away from Him, He still considers them His church, His body. This invitation Jesus gives those in this poor, pitiable and wretched church is a sign of His continual reaching out to those who are walking independently of Him.
How unbalanced is this relationship with Him. He is reaching out, speaking the truth and opening His arms to those who consider Him less than He really is. Who turn away from Him, and have no time for Him.
I have a difficult time not associating the life I live, the church I attend, the environment I exist in, as being described by the Lord in this passage. We as a society (and I as an individual) are rich – (which is not a sin of itself), and (seemingly) have need of nothing! This is a desperate condition!
It is safe to consider the fact that we are in treacherous times, even as we allow ourselves to fall into dangerous situations. Granted, being inundated with the message of the world, with the promise of riches that provide much more than our daily bread, and with opportunities to find worldly success, we are tempted like few generations before us.
Yet He stands there, on the other side, requesting a time of fellowship, a time of being together.
If we provide that time to fellowship with Him, that time to focus on Him and His love towards us, His grace bestowed on us, His strength available to us, His wisdom to guide us, His patience to suffer us and His faithfulness in spite of our sin, we can become overcomers, conquerors, and in doing so, have not only a blessed life amongst those we love, but the privilege of sitting on the throne with Him.
Did you get that? To sit with Him on His throne.
I can’t explain that, but I can certainly marvel in that, for those who have ignored their Savior still have an opportunity to rise to great privilege.
Therefore, be a conqueror, with His strength and fellowship overcome the pride of self sufficiency, humble yourself to admit your utter weakness and seek Him in all your ways.
Have I ever told you? God is good and He is good all the time!
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We are finishing our time in Philippians, considering Philippians 3:7-20 in relation to Conditional Security. There are some very difficult verses within this passage and I make no claim to have come to settled conclusions on any of them.
With this thought, and with some trepidation, I would like to offer my thoughts, and an opportunity for my readers to comment, correct or condemn my simple ruminations.
Let us continue with Philippians 3:17-20 and take a minute to read through this short passage.
Philippians 3
17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. 18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. 20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,
Who is Paul talking about when he refers to some group “walking as the enemies of the cross of Christ”?
A couple of things to note.
Paul is writing to a church, and he has just encouraged the church to keep an eye on, and mimic those who walk as he does. Just a few verses before, he mentioned the mature, and those who do not think in a mature manner.
Might he be defining a distinct group within the church again, this time as enemies of Christ. No no – he didn’t say enemies of Christ, he said enemies of the cross of Christ.
There may be no difference, yet he refers to the cross of Christ, a symbol of death and self denial, not the person of the Christ, and then describes the enemies destiny, their idolatry, their shame and their mind set.
Their mind set!
At this point, it is apparent (in my mind) that the Christian has two possible goals, that of the upward call of God, or the lower call of earthly things.
Paul provides a sober description of those who have a different mind set.
Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.
Where is your mind set?
There are two destinies Paul provides. Earthly or heavenly. It is a choice we can make daily as we set our minds aright.
May your mind be on the Christ!
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We are continuing in Philippians, considering Philippians 3:7-21 in relation to Conditional Security. There are some very difficult verses within this passage and I make no claim to have come to settled conclusions on any of them.
With this thought, and with trepidation, I would like to offer my thoughts and an opportunity for my readers to comment, correct or condemn my simple thoughts.
Let us continue with Philippians 3:12-16. Paul begins the passage using a banker metaphor, as if there were a ledger on his desk and is describing his transactions of what he owned for what he wanted.
Let’s take a minute to read through this short passage with that in mind.
Philippians 3
12 Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. 13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained.
The great apostle Paul speaking of not attaining. The question that rises in my mind is – What are you seeking to attain here Paul? What is the topic here?
The term in Greek is λαμβάνωlambánō, and it helps me understand Paul’s message, for when I see this word I also understand it indicates “to take to oneself, to appropriate to one’s self” as Strong’s dictionary provides. What Paul is speaking of is that which he is not simply knowing intellectually, but is living out in his life.
That which he is chasing is the Christ and that which he is appropriating to himself is the call of God. He freely admits that he has not appropriated it fully into his life, that he has a way to go, that his failures and disappointments in the past, though real, are simply that – in the past.
As mentioned in the last post, this posture Paul takes is the healthy posture of realizing that though his intent is to be fully committed, he has found he has not attained, nor is he perfect. He is not already perfect. Perfect. Who might think this very thing? If Paul couldn’t think it, could any of us? Yet to be perfect in Paul’s mind not not to be flawless, or without any error or problem. The term perfect is found twice in this short passage. In verse 12, Paul is admitting he is not perfect. τελειόωteleióō, in verse 12, speaks of being brought to the end of a goal, to bring to a close or fulfillment. Paul admits he has a way to go.
And yet, he speaks in verse 15 as being perfect. τέλειοςtéleios is translated as perfect in 3:15 and is referring to Paul and other Christians as being “perfect”. To be perfect, at least in this passage might be understood to be mature, or brought to it’s purpose.
So let’s recap.
Paul hasn’t arrived to the point where he is satisfied. Note that the only time he speaks of some relative point of maturity is that when he speaks of himself with others. There is a relative arrival for Paul in relation to those in the church who are also chasing after God.
But verse 15 opens the door to the mixed nature of the church. There are those in the church who are mature, and there are those who are not. Those who do not think like Paul, he seeks that they will enter into maturity with him at some point, that God would reveal his point of view to them. The point of view that he has not arrived! That the mature Christian has not arrived!
This mixture within the church brings about a general topic of a spectrum within the body, of those who are hard pressed to know Him and those who might not care less. Of course this brings to the table the presumption that a Christian can grow cold, can fall back, can for a time, turn from following. I think most would admit to this teaching within the Word. My concern is this lapse of following would provide a temptation to quit, to say “no more” to the Savior and to walk away, not to return.
In our next passage, I think Paul may be hinting that the believers in Philippi are witness to this catastrophe of apostacy in their ranks. Till then, may the Lord be very real to you in your day to day lives.
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We are about to embark on a lengthy passage in Philippians, considering Philippians 3:7-21 in relation to Conditional Security. There are some very difficult verses within this passage and I make no claim to have come to settled conclusions on any of them. With a passage that speaks of gaining Christ through giving something up, to the great apostle Paul “not attaining”, the passage is fraught with opportunities to cause division, confusion or even heresy.
With this thought, and with trepidation, I would like to offer my thoughts and an opportunity for my readers to comment, correct or condemn my simple thoughts.
Let us begin with Philippians 3:7-11. Paul begins the passage using a banker metaphor, as if there were a ledger on his desk and is describing his transactions of what he owned for what he wanted.
Let’s take a minute to read through this short passage with that in mind.
Philippians 3
7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that by any means possible I may attain the resurrection from the dead.
It seems Paul has been at the ledger table for many years, for as we see in verse 7, he refers to the original meeting with Jesus in Damascus, in his face to face with the Savior and his estimation of all his religious efforts and confidence in relation to this One who confronts him. Yes – Paul counted (in the past) all things loss, and then in our very next verse, speaks of his present suffering and loss of all things, counting (present tense) them as rubbish. As an aside, the term rubbish is more colorful than a simple bag of garbage as the term rubbish may imply. The term is σκύβαλονskýbalon, and refers to refuse, such as the excrement of animals, offscouring, rubbish, dregs, anything that is worthless or detestable.
Is there a progression in Paul’s balance sheets? At the beginning, his part of the “trade” was simply “a loss”. This term is a simple description of damage or loss. Not too graphic.
Later he speaks of his part of the trade as excrement, dung, feces. I don’t know about you but I’m seeing a progression here, an estimation of Paul’s part of the trade as being worse than originally estimated.
Does this not exhibit a progression of relationship, in that Paul continues to estimate his “part of the trade” with with the Savior, that he is, less than his first judgement of value to the Master.
Paul was chasing after the Christ, and as he chased, he had to face his own sinfulness. This is not an enjoyable experience, finding that in all his efforts, he became (in his estimation) less and less of value to Him. In summary, I think it is safe to assume that Paul, as he sought Christ, found that in his estimation of his part of the “trade” to become less and less appealing.
Have you found this to be true?
As you have ventured into the Christian life, have you found that sin erupts when least expected, hardness of heart is ever with you, and a disappointment in your faithfulness is somewhat continual? This is a common experience for the one who is seeking after the Lord, for light exposes shadows and darkness. It is difficult to face the truth of our own existence before Him.
Two take aways on this conclusion
As I try to walk this life with the Savior, I find I am easily tripped, often distracted, sometimes discouraged, redirected by lies or simply without the heart to continue. This is a very dangerous place to reside, and I fear there are some who simply give up in a personal dedication to the One who calls us. This condition can easily slip, I would imagine, into not just ignoring the Lord, but eventually rejecting Him.
Although overly simplistic, I fear those who ignore Him, ignore the very heart of the gospel. Distracted or deceived, those who ignore Him have forgotten one simple truth.
He still loves me, even though I see my part of the transaction as less and less valuable in the offering. Yes He still loves me, and that is what will draw us forward through the disappointments and discouragements.
He still loves you.
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11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing–if they continue in faith and love and holiness, with self-control.
In our last post on this passage I asked if those reading think of this passage as a tough passage? I assumed everyone would agree.
I mentioned that for the purpose of the last post, I wanted to delve into the conditional security topic this particular passage speaks to and that I would not address the difficult phrase of “saved through childbearing” in the previous post
This is a new post and I would like to offer a few thoughts and maybe a possible solution to this difficult passage.
The phrase that sticks in my throat every time I read it is “she will be saved through childbearing”. How to understand this phrase spins my head in loops, for it seems to say that only mothers have the opportunity for salvation, but this is obviously incorrect, for the apostles themselves were believers and not one of them had given birth.
Of course Paul may be speaking only to women in this passage – check the context – but that still knocks out all women who have never given birth. How does that jive?
In my reading about this passage I found that the Greek word for childbearing has the definite article associated with it. That is, it may be referring to “the child” borne into this world. Could Paul be referring to a specific child, the God – man Jesus, that though born through a fallen woman, may provide salvation to not only specific women, but off to all women no matter their condition.
One additional aspect of this phrase that seemed to help me swallow some of this passage is that some translations translate the term saved, as preserved, and may refer to not only to specific women, but also to the preservation of the dignity and character womankind began with.
Hopefully I have not caused any deeper confusion, but in my looking at this passage last week, I found myself digging, and wanted to provide some of my preliminary thoughts.
Your thoughts (preliminary or other) are always welcomed.
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11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing–if they continue in faith and love and holiness, with self-control.
Is this a tough passage? Everyone says YES!
This is a difficult passage that creates more questions than answers. My intent isn’t to solve the mystery of what it means to be “saved through childbearing”, but to bring the last clause into focus.
This is an example of the topic of salvation being contingent upon continuance, by our perseverance, persistence and determination to practice our faith, love and holiness, with self control. This begs the question of our source of strength for only through our connection with the Savior, can we continue through His strength. Yet we are to follow, look to Him, seek His help, pray for His strength, ask for His wisdom and in every way we know, lean on Him for our every need.
Yet as I walk through these passages that speak of conditional security, I can see where this topic may foster an attitude of superiority, of a pride in persevering, of thinking haughty inner thoughts due to continuing in a religious life, of comparing your “living” faith with others who may be struggling.
My brothers and sisters, this is antithetical to true Christian life and exhibits a self reliance, a leaning on the strength of your own will. This pride of perseverance is the very sour air that turns so many away from the faith, and rightly so.
We desperately need to admit our weakness, our poverty, our neediness, our inabilities. Not only to ourselves, which is the first (and hardest?) step, but also to our family, our friends, our fellow workers, and dare I say it – even our enemies.
But alas, this requires great wisdom, and a true humility, where we don’t necessarily think lowly of ourselves, but that we don’t think of our selves at all. – What a blessing to be in that state!
Truly, to walk with the Lord is impossible without Him. It is just too deep, too broad, too high and too wide, for our feeble minds and weak hearts to fathom.
May we seek Him, and in the seeking find the strength He provides to humbly admit our weaknesses.
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7 The one who conquers will have this heritage, and I will be his God and he will be my son.
8 But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.”
John is coming to a close in the book of Revelation and enters into his description of the new heaven and the new earth. As he describes this new creation, and especially the provision of the water of life to those who conquer, he veers off and starts talking of some who do not conquer. The ones who are cowards, faithless, detestable, murderers, sexually immoral, sorcerers, idolaters and all liars will enter the second death.
But John – you are sending this book to the seven churches. Are you not concerned that some of the believers might see themselves in these descriptions. These are believers that will read this message and they may not realize you intend this for unbelievers.
That is the rub in this passage. Those in the church who may read this, if they are not hardened beyond repentance, will see this as a warning and return to the truth. John is actually evangelizing the saved, and is not providing a warning for those in the church to use when they are talking to the lost.
As a matter of fact, it occurs to me that many times when the apostles spoke to the lost, their emphasis was the risen Lord, and not the destination of those who may believe. In other words, it is rare when an apostle uses hell to “scare them into heaven”. If my reader has a portion of Scripture that I have missed, please provide, but the apostles emphasis was His resurrection and not our destination.
Nevertheless, this passage speaks of the believer who has apostatized, who has decided to walk away from the Savior, who has hardened their heart and stopped their ears, rejecting the leading of the Father.
The new heaven and the new earth is for those believers who have continued with the Savior through thick and thin, who have followed and kept the faith, not merely as a doctrine, but as a practice in their lives.
My friend – our lives are to be lives of repentance and faith, of realizing we are weak and that we need His strength, of understanding that we naturally fall, tend to wander and close our eyes to the light.
He is good. May we seek to follow, and by His strength and mercy, conquer.
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Revelation 2:18-26 18 “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. 19 “‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. 20 But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. 21 I gave her time to repent, but she refuses to repent of her sexual immorality. 22 Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, 23 and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. 24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. 25 Only hold fast what you have until I come. 26 The one who conquers and who keeps my works until the end, to him I will give authority over the nations,
This is a difficult passage! My first question is …
Who is the subject of this rebuke?
I am going to add my understanding to the verses on this passage below, to try to make sense of the intended audience, and then from that exercise, make some conclusions. Hopefully it brings some clarity and not confusion!
20 But I have this against you (Thyatirian Church Body), that you (Thyatirian Church Body) tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants (Thyatirian Church Individuals) to practice sexual immorality and to eat food sacrificed to idols. 21 I gave her (Jezebel) time to repent, but she (Jezebel) refuses to repent of her sexual immorality. 22 Behold, I will throw her (Jezebel) onto a sickbed, and those (Thyratirian Church Individuals) who commit adultery with her I will throw into great tribulation, unless they (Thyatirian Church Indiviuals) repent of her works, 23 and I will strike her children (Jezebel’s followers) dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you (Thyatirian Church Individuals) according to your works. 24 But to the rest of you in Thyatira (Thyatirian Church Individuals), who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. 25 Only hold fast what you have until I come.
As I have went through this passage trying to identify who Jesus is specifically calling out to, my issue becomes two fold. Is he speaking to the body of believers, or to individuals within the body?
Body
Is he talking to the church as a body alone, and as the church body, speaking of their survival as a witness in the city of Thyatira?
This approach is the way I approached the passage in my days when I clung to the OSAS (Once Saved Always Saved) teaching. I referred to verse 22 as a passage that spoke of a Great Tribulation coming upon the church in the end days, and was able to save my OSAS thinking, delegating those who follow this Jezebel to a small group within a church – not believers – in the last few years prior to eternity.
As you may know, this is not my thinking now, for why would the Lord speak to the first century church in Thyatira of a small group of people 2,000 years in the future?
Individuals
Or is he talking to the church, addressing individuals within the church, informing them that as they follow Jezebel, they are not following Him?
This makes more sense, though it is scarier for the individual if you are following the prophetess Jezebel. Those in verse 22 are responsible to repent of Jezebels works, responsible to change their thinking, their faith and their allegiance to this prophetess.
Note that verse 23 speaks of Jezebel’s children. May I suggest that those, in the church, who have fully given over to her teaching, are now classified as Jezebel’s children.
The very next verse, Jesus continues with .. But to the rest of you in Thyatira, (helping me understand that the audience is still the church in Thyatira) … this verse connects these children of Jezebel as a some part of the church of Thyatira. And the judgement upon these children is final!
Jesus will strike these children dead.
I find it interesting to say the least that a few translations refer to this death as a plague or pestilence.
‘And I will kill her children with plague, NASB
‘And I will kill her children with pestilence, LSB
‘I will strike her followers with a deadly disease, NET
‘And I will kill her children (followers) with pestilence [thoroughly annihilating them], AMP
No matter how you understand this last phrase, it surely is not associated with those who are actively seeking and following after the Savior.
If you are listening to any teacher that advocates any other god than the True God, a teacher that is alluring you away from Jesus and towards a spiritually adulterous faith, advocating sexual immorality in the believers life, and providing “grace” to eat foods sacrificed to idols – telling me of Jezebel’s advocating participation in idol worship, this is dangerous.
No matter how you understand this passage, whether you are simply loosing out on rewards (OSAS thinking) or walking towards death, take the Lord’s warning seriously, test your teacher’s doctrine and way of life, compare those you follow with the Word of God.
If those you follow are not of the Word, immediately run as far as you can from them. Cling to the Word and trust in the Savior only.
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11 Now the parable is this: The seed is the word of God.
12 The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.
13 And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away.
14 And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature.
15 As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.
We all know this parable, or at least I think we do. I know that when I come to this passage, I tend to feel a bit sheepish toward it in that I am not a world evangelist, or the leader of a million person church.
But let us be sure that we all have levels of faith, and this passage speaks of life, (not faith) and the fruit that is the evidence of life.
It seems obvious that verse twelve speaks of the one who hears but is not impacted by the Word, one who is the victim of the devil’s thievery. No salvation for this one.
This situation seems obvious.
It also seems obvious that verse fifteen speaks of the fully mature believer, holding fast to the message, and refusing to let go, exercising a good and honest heart, which over an extended period of time develops mature fruit, which is the evidence of new life.
That seems obvious.
When we get to verses 13 and 14, the obviousness of the condition of the one being described becomes a little less obvious.
Let’s consider verse 14, for Jesus speaks of a life being choked, and that any fruit from this life does not come to maturity. He mentions fruit with this group and I understand that to indicate there is life resident in this group. A stunted life to be sure, a life that is less than hoped for, that may be a disappointment to the gardener, but a life none the less.
I know I have approached this passage with the verses out of order but it is verse 13 that is of interest to me and serves my purposes with this topic. Verse 13 actually speaks of one receiving the message with joy. Of course the debate over what it means to receive has caused much discussion, as to whether life had been received or simply a message, but this isn’t the main point I would draw your attention to in this passage.
The main point is the reference to a falling away that Jesus speaks of. I naturally assumed the Greek word would be related to, or would be the basis of our term “apostacy”, but I was wrong.
The Greek word used here when Jesus says “falling away” is ἀφίστημι aphístēmi, and it has multiple descriptions associated with it. Luke seemed to like this term, for he used it more than any other writer in the New Testament.
It speaks of deserting, withdrawing, leaving, shunning, fleeing, removing…. One shade of meaning coming out of this term is to “actively instigate to revolt”.
This is so interesting to me, for it helps me understand that conditional security isn’t a teaching that should be applied to one who has had a lapse in faith, or is struggling with faith – (which in my opinion is the essence of faith), but it speaks of a settled, active refusal to follow after, to reject that which was once precious as being refuse, that which is to be abandoned.
Note that this condition is not related to the victim of the devil (vs 12), or those who are distracted by cares and pleasures (vs 14) and it goes without saying that it does not apply to the victorious believer in vs 15.
This decision is made by those that “believe for a while” and then refuse, reject and run away.
My friends, stay active in your faith, for times of testing will come and may provide you opportunity to reject the Savior. Cling to Him at your every opportunity, so that when hard times come, it will only be “natural” to seek His aid.
Does this message not seem to be the obvious intent of the Word? Is that not an obvious benefit to us and an obvious blessing to others?
Obviously!
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12 “And to the angel of the church in Pergamum write: ‘The words of him who has the sharp two-edged sword. 13 “‘I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. 14 But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. 15 So also you have some who hold the teaching of the Nicolaitans. 16 Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth. 17 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.’
It all depends on “them”. Who are the “them” in verse 16.
I will come to you soon and war against them with the sword of my mouth.
I can see that this passage may refer to them as being teachers not in the Body of Christ, but allowed by the Body of Christ to hear their teaching. Teaching that provided justification for sin, and of the Nicolaitans. The Nicolaitans teaching is unclear in my mind, and at this time, I do not think I should explore this specific topic. Sufficient for the topic at hand is that the church of Pergamum was allowing heretical teachers into their fellowship.
Who is the “them”?
So when the Lord speaks in verse 16, stating that He will “war against them”, a couple of questions rise up.
Believers?
Are these teachers believers? Have they wandered from the truth, and need to be retaught with the Sword of the Lord, which often speaks of the truth of the Scriptures. After all, in the introductory verse to this church, Jesus describes Himself as the One who has the sharp two edged sword.
Revelation 2:12 ESV – “And to the angel of the church in Pergamum write: ‘The words of him who has the sharp two-edged sword.
Previously, in the book of Revelation, Jesus is described as the One from whom a sharp two-edged sword came out of His mouth, representing His words.
Revelation 1:16 ESV – In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength.
Finally, we all recognize the passage in Hebrews where the Scriptures are associated with a two edged sword.
Hebrews 4:12 ESV – For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.
If they are believers, they stand in a precarious position, and hopefully the truth of the Scriptures will bring them back into the narrow way. We know the Scriptures have that power and with the help of the Spirit, we know that those who have taught error can repent and return to the faith.
Unbelievers?
If these “them” are unbelievers, it is uncommon to use the “sword” image as a weapon against unbelievers.
If these teachers entered into the fellowship without bending the knee to the Lord, the fault may lie at the doorstep of the church itself, for accepting those who know not the Lord. This is pure conjecture on my part, without any judgement from myself as I have often been deceived by those who say they are believers but have taught error!
Nevertheless, if these “them”, upon whom the Sword of Jesus mouth will be weilded, are unbelievers, will come upon them if the church does not repent.
The command is for the church to repent.
If the church does not perform corrective action upon these false teachers, thereby instructing the false teachers of their error, Jesus will come to the church.
To the church of Pergamum, which harbors false teachers, accepting them in a spirit of inclusion and diversity(?).
As you can tell, this passage is not clear in my mind as to the recipients of the judgement, and it’s intended result. No matter though, for the picture presented is not a desirable situation and as the church, we need to be vigilant in who we accept as teachers for our sometimes “itchy” ears.
If, as you read this post, you have suggestions to assist in understanding the message, I would appreciate your thoughts in the comments below.
Thanks again for joining me in this series.
Thanks again for coming to visit. I hope you found something of interest in this post and would appreciate a comment, to begin a discussion. If you would like to receive daily posts from Considering the Bible, click on the “Follow” link below
1 “I am the true vine, and my Father is the vinedresser.
2 Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit.
3 Already you are clean because of the word that I have spoken to you.
4 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.
5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.
6 If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.
When we last got together on John 15, we were discussing verse 2 and 3, and the relationship of pruning and cleansing. We saw the two types of branches, and the actions taking on them based on their fruitfulness. Of course we considered what Jesus meant for the non-fruit bearing believer when He used the term “take away”, and couldn’t come to a conclusion as to His meaning given the verse we were looking at. Did it mean to raise up, as in raising the branch our of the dirt , or did it mean removal of the branch form the vine?
Hopefully the next few verses will assist in our understanding.
Verse 4 is a defining verse in this passage, for Jesus identifies who the branches are. It may have been assumed previously, but now there is no doubt. The branches are disciples.
Their responsibility? Abide in Jesus. This is a command that is to be obeyed, and out of this obedience, a fruitfulness occurs. Don’t get this backward though. Working at being fruitful is not the intent of this passage. Jesus isn’t saying that we should force fruitfulness out of our lives, as if that were possible. No. He says to abide in Him.
To Abide
The Greek term is menō. Synonyms for this word include remain, dwell, continue, tarry and endure.
For the disciple to continue having the life of God course through his (spiritual) veins, he has to remain in Christ. His responsibility is to stay put, to continue with Christ and not to “not abide”.
Yet in this passage Jesus brings to the disciples thoughts what are the consequences if anyone does not abide in Jesus….
This is the picture of the one who started as a branch, but decided to move on to something “better”. This disciple did not abide, he did not stay in Christ.
What is the reaction of the Father? As a Master Vinedresser, He tends the vineyard, finding unconnected branches, possibly with green leaves and fruit hanging from it, and throws the unconnected branch away. The unconnected branch may have the appearance of life, but since it is not connected to the life giving source of the True Vine, it is only a matter of time before the leaves turn brown, and the branch dries out.
The one who chooses not to abide in the True Vine is thrown away, eventually to be gathered together with other unconnected branches, to be thrown in fire.
Now that is some harsh teaching!
When Jesus brings the picture of burning and fire into the monologue, might Jesus be referring to hell as we modern believers understand it? A fire of eternal torment? This particular passage does not address this topic fully of course, and other Bible passages may provide alternate understandings of fire in a believers existence.
Might the fire refer to a fire of consumption? That is a fire that consumes whatever is thrown into it?
Another possible understanding is that the fire is a fire of purification, intending to burn off waste in order to cleanse.
Whatever the fire means in this passage cannot be something to look forward to. And it surely is not the intended end of a believer.
John 15 is very comforting to believers of all stripes, and I used to love reading it, skipping over the “difficult” parts, but it may be wise to tackle those very parts, in order to truly enjoy the comforting parts.
What are your thoughts on this passage? Have you a comment to offer on this passage and the provided teaching? I would love to hear anything you may say, especially from those who may disagree.
Nevertheless, may the Lord give you peace and strength to stay put in Christ, to abide in Him. He is the True Vine!
Thanks again for coming to visit. I hope you found something of interest in this post and would appreciate a comment, to begin a discussion. If you would like to receive daily posts from Considering the Bible, click on the “Follow” link below
1 “I am the true vine, and my Father is the vinedresser.
2 Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit.
3 Already you are clean because of the word that I have spoken to you.
4 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.
5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.
6 If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.
Looking over my list of future Bible passages that speak to our topic of conditional security, I have come across the very passage that was one of the big ones that made me reconsider OSAS (Once Saved Always Saved) may not be without debate.
John 15, along with a passage in Colossians and a smattering of verses in Hebrews and Revelation all were instrumental in turning my eyes to this topic. After having worked through over 100 passages or verses in the Word in relation to conditional security, I was amazed that I had never addressed this particular passage.
Let’s consider the audience. Jesus is speaking to 12 men, men who have been following him for close to 3 years. Men who have committed to Him their lives, as much as they knew how to. Little did they understand the future revelations that would come to them, but at this time, these men showed every evidence of being true and faithful to Jesus.
Well – maybe one may show some lack of faithfulness in the near future, but that is an unknown to the group as we find them in this passage.
This passage centers around the picture of a vine, and the upkeep of the vine by the Father. Jesus begins by likening Himself to the vine, yet He qualifies the type of vine He speaks of. He describes Himself as the True Vine. This must surely have raised the eyebrows of the disciples, for they knew from their childhood teachings, that Israel was the vine of God. For Jesus to describe Himself as the true vine had some serious implications.
Israel the nation was not the true vine. This truth may have been predominant in the apostles minds. The second implication may have been that Israel the nation was simply a symbol of a reality. Now, this symbiology of Jesus being the reality of a shadow in the Old Testament would be fleshed out in future experiences with the disciples, but this is a typical teaching from the Lord while He walked with us on earth. Jesus is the True Vine, the True Shepherd, the True Temple, the True Israel. He is the fulfillment of all of the Old Testament pictures provided.
Let’s take a moment to gain some knowledge of how Israel was described as a vine in the Old Testament. God had brought the people of Abraham, Jacob and Joseph out of Egypt and planted them in the land as a vine in a vineyard. He prepared the land for the vine to grow and eventually it filled the land.
Psalm 80:8-9
8 You brought a vine out of Egypt; you drove out the nations and planted it. 9 You cleared the ground for it; it took deep root and filled the land.
Sadly, even under the care of the Master Vinedresser, after hundreds of years of testing and failure, Israel had proven that they, the vine, had turned wild, producing wild grapes instead of cultivated, fruit.
Isaiah 5:1-2
1 Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill.
2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes.
Further into Israel’s history, God spoke of Israel as a choice vine, a vine of good stock, yet it had become degenerate.
Jeremiah 2:21
21 Yet I planted you a choice vine, wholly of pure seed. How then have you turned degenerate and become a wild vine?
Surely there was a Vine that would not fail, that was of pure seed and that would be fruitful. Jesus is claiming this calling, and by that claim, knocked the nation of Israel out of contention for this title. But let us not forget the history of the image of the vine in the Old Testament, for Jesus is using this knowledge base when teaching His men at this time.
With Jesus establishing Himself as the True Vine, He continues with this image, describing the Father as the vinedresser. This should not be shocking to the disciples, for the Old Testament speaks of God as the One who planted the vine, cultivated it and watched over it.
Jesus then takes the picture of the vine and extrapolates the image to include branches, and begins to speak of two types of fruit. This is where is gets very interesting.
Fruit Bearing
Let’s consider the fruit bearing branch first. With this type of branch, He prunes it. To prune the branch is to kathairō. It speaks of cleansing, and when used in relation to vines, speaks of clipping useless shoots off the branch.
What I find interesting is that Jesus speaks of the disciples as already pruned, for the term for “clean” in our very next verse is katharos. Can you see a similarity of this word to the Greek word used previously?
The disciples had been pruned (cleaned) because of His teaching that He provided earlier. A pruning action had been performed on the disciples, through His teaching, that had born fruit in the disciples lives.
A question for my reader. How would you describe the fruit that was produced? What is it in the disciples lives that exhibited a fruitfulness?
Non Fruit Bearing
For those branches that are non fruit bearing, the Father will “take away”. Now it would be easy to associate this “taking away” with judgement, loss of life and condemnation, but after a bit of review, I found that this term can refer to two actions.
The first action would refer to moving something from it’s place, to take away, to remove, or to carry off. The translators use of “take away” fits this description.
A secondary interpretation of this Greek term is to lift up, to elevate or to raise upwards. As the vinedresser, the picture is that of God lifting up branches from the dirt of the field, in order to give them opportunity to thrive. This is appealing to consider yet for the sake of our discussion, it would be wise to consider both meanings as we venture through Jesus’ teaching.
With that, I will let my reader ruminate on the two different meaning of “take away” in this passage and we shall close, for this post has become a bit longer than I expected. Let’s get together again to finish up this passage. Until then, may the Lord bless you and make you a fruitful believer.
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5 Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?–unless indeed you fail to meet the test! 6 I hope you will find out that we have not failed the test. 7 But we pray to God that you may not do wrong–not that we may appear to have met the test, but that you may do what is right, though we may seem to have failed. 8 For we cannot do anything against the truth, but only for the truth. 9 For we are glad when we are weak and you are strong. Your restoration is what we pray for.
Who is Paul writing to? Believers or professors? If professors, he is certainly giving them much encouragement in thier status with God by calling them out as saints (1:1), brothers (1:8), having the seal (1:22) and the Spirit (1:22). Yes, for Paul to consider those he addresses as brothers in chapter 1 as professors in chapter 13 causes me a discontinuity that I cannot find justification for.
Given that Paul is addressing his brothers in chapter 13, let us consider what Paul is about to say. Ok, so let us ead it one more time.
Examine yourselves, to see if you go to church enough, tithe enough, read the bible enough, or pray enough.
That is not the message at all. The question is – Are you “in” the faith or “out” of the faith. That is the challenge!
This is one of the rare instances where two words for testing used by the Greeks is used in the same verse. Kinda interesting!
The first word (Examine) is peirazō, πειράζω to test (objectively). As we say at the office – It is what it is! No intentions, emotions or subjective rational during this testing. A fact is a fact!
The second word (Test) is dokimazō, δοκιμάζω, to test if genuine, also to approve, or deem worthy after testing. This word, when I come across it in the New Testament, always brings to mind the intent that the testing is for the sake of approval, the test is given hoping that the test is passed.
For both of these words to be used, I imagine, is Paul’s way of saying the truth is harsh, relentless, unforgiving (as to the conclusions arrived by seeking it) and possibly shocking. Yet in the midst of exhorting the Corinthians to face the facts, he also has the heart of a pastor, seeking for good results, for success after the time of self testing for the believers.
Yet the topic of this blog is the possibility of these believers having fallen away, left their Savior, walked away. Unless this is a very real possibility, the test seems to be an exercise of futility, and possibly may cause more damage than intended.
Let’s say that after some self examination, I find I am out of the faith, but are still being encouraged by outside forces that “things will be alright”, “there is nothing to worry about”, and reminded that “50 yrs ago you said a prayer”. The test becomes fruitless. There is no reason to repent from your current situation.
Let’s say instead I understand that the security I have is conditional, and that I may have slipped away. This testing could save my life, bringing me back under the Lord and in the church.
These are not light teachings, and we cannot judge Paul’s intent of message based on my simple logic, but let us be careful with blanket encouragement of those who may be undergoing a self examination with bad results.
Encourage them “in the Lord”, and not with empty platitudes or distant prayers. The focus is always the Lord, our relationship with Him.
Do you know Him? As a “Christian”, do you know Him?
Paul would pray for the believers restoration. Is there a restoration for you?
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12 Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.
Paul speaks of the faith as including a good fight. He commands Timothy to fight the good fight. As we may extrapolate from Paul’s use of this description of the Christian life, to be in a fight implies two outcomes. A winner and a non-winner, what was called a loser in years past! Is this a message that Paul crouches in this metaphor? I will leave that to my gentle reader to consider.
Moving on, Paul speaks of taking hold of eternal life. At the risk of sounding sarcastic, why would any believer need to take hold of something he already possesses, and that he has contractual agreements signed and sealed at his disposal? You see, while I was in the OSAS camp, I was under the impression that when I repented, and trusted in Christ, I entered into a binding covenant with God that could not be nullified. Now before someone blows up and starts claiming I am a heretic, God’s faithfulness in never-ending, keeping His covenant with a believer perfectly, protecting, guiding and providing for His child as the perfect Father. He is beyond our frail attempt to describe in terms of faithfulness to His child.
Paul’s topic is not God in this verse but the believer, and the believer’s faithfulness to God. Paul is telling the believer to take hold, to firmly grip, to grasp tightly or to seize upon eternal life.
Timothy had been called by God. Timothy had openly confessed a faith in front of witnesses. Now Timothy – wrestle with it, fight to understand and obey the message. Grab on and don’t let go for anything. Seize the message, hang on to the feet of Jesus and when the going get’s tough, is unbearable and you loose heart, remember two things.
We are a faithless bunch, weak and willing to walk. We cannot consider ourselves to be up for the challenge, outside of the grace of God.
He is faithful, and willing to strengthen, direct, teach, encourage and discipline us, for our good, in order that we may mature and become the people of God.
Look to Him. Fight to focus on the goodness of God and not the evil of man. Struggle with the truths of the Scripture, to understand the message He has provided and to not simply accept a teaching. Prove yourself to be a believer in your thoughts, attitudes and actions.
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9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. 11 But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness.
This passage contains one of the most wrongly quoted verses in the Word of God. How often have you heard someone tell you that money is the root of all evil?
This is ludicrous. Money is an inanimate object, a tool for an exchange of services, a method of allowing equitable exchange of talents for goods. Money, as a subject of discussion is not a moral agent. It does not make choices of good or evil, but is simply a tool for moral agents to use in pursuing good or evil. So many in our culture want to assign personal responsibility to inanimate objects. How far have we drifted from common sense!
No, Paul is teaching us that the problem is the constant craving. Even the craving, this desire within us is not necessarily evil, for the term is used elsewhere in the New Testament to describe a craving for a noble office
1 Timothy 3:1 The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.
Elsewhere, an apostle speaks of pilgrims leaving behind the temporal cities of this earth, craving a better country.
Hebrews 11:16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.
So money doesn’t contain a bucket of evil within it, staining every person who touches it. Even the craving for something doesn’t necessarily carry with it a sense of wickedness.
It is the marrying of these two topics that causes concern. And before I forget, this isn’t a rich man’s disease, for the poor man is as susceptible to this trap as the rich man. Paul does not say that the love of lots of money is the root of all evil. No no no.
Love a dime? You got a potential problem! What will you allow in your life in order to gain a nickel? What type of evil will accompany your that craving you succumb to for that nickel?
But back to our topic at hand for the believer. Paul is writing to a young pastor, seeking to guide him into fruitful service for the Master, providing him examples of believers who have caused damage to their faith. For Paul, he describes the outcome of a believer’s love of money as two fold.
Wandered away from the faith.
Notice the definite article, directing Timothy to the truth provided by the Scriptures. The believer who wanders off based on a craving for money, leaves behind the truth of the Scriptures. May I ask my reader if a believer is a believer if he doesn’t believe the message of his belief?
Leaving behind the message of the Scriptures in an effort to satisfy a craving, in this case Paul speaks of money, puts the believer in a dangerous situation!
Pierced themselves with many pangs
When Paul speaks of piercing, he uses a word that means to pierced thoroughly, completely. To fully pierce. The term is only used once in the NT and it is describing the result of following after the craving of loving money, loving an inanimate article that is a tool for good or bad. (Are we not to love the good, not the tool?)
Suffice it to say, the piercing is thorough, and the result is to experience pangs, or as other translators understand, griefs. This term does not necessarily refer to suffering physical torments, but of distress, and I can imagine this may be the result of one who uses people to make money, as opposed to one who uses money to make people. We so often get it all backwards!
It is interesting that Paul prescribes a number of Christian characteristics after this death trap of loving money. One of these characteristics is tithing, giving money away, placing offerings in a plate.
Did you read the passage? It said nothing of the sort. Paul speaks to Timothy, telling him to pursue righteousness, godliness, faith, love, steadfastness, gentleness.
Why does he not tell him to give all his money away? Again, let us remember it is a heart issue. A destitute man can still have an insatiable craving for cash, a longing that will allow for many “allowances” in his Christian life.
Whatever funds, possessions, stocks, bonds, real estate, coins, investments, vehicles, or such that you own, it is your decision to be ready to loose it all for Him. Holding onto the penny, or chasing the nickel will produce pangs of grief eventually, and in the end, it will prove to be temporal. A temporary tool.
Use the possessions you have to make people, to minister to those who need encouragement, to feed those who are in need (in deed) and to provide assistance for those less fortunate. As Paul mentions above, pursue righteousness, godliness, faith, love, steadfastness, gentleness. Seek after these qualities, and when the topic of money comes up, let these qualities direct your goals!
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9 Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them.
10 We have an altar from which those who serve the tent have no right to eat.
11 For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp.
12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
13 Therefore let us go to him outside the camp and bear the reproach he endured.
14 For here we have no lasting city, but we seek the city that is to come.
To be led away.
What is the apostle speaking of when he makes this remark
Well let’s consider the context of this passage.
First off, I do not want to appear to ignore a passage that would speak against conditional security! You see, the once saved always saved (OSAS) adherent would appeal to verse 5 in their defense, and I will be the first to agree with them in the faithfulness of the Lord. He will never leave us nor forsake us.
Yet this is not spoken out of a vacuum, for the reason the apostle speaks thus is to challenge the Master’s followers to be likewise, to not forsake the Master, to never leave the ways of the Master. The verse speaks of the great faithfulness of the Lord as an encouragement to His followers to be likewise faithful.
This thought continues through verse 7, speaking of the Lord’s faithfulness, and now includes our previous faithful leaders.
Hebrews 13:7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.
The Great Example of faithfulness is the Lord Jesus Christ, and the apostle summarizes his though in verse 8.
Jesus Christ is the same yesterday and today and forever!
Out of this context, the apostle begins a warning for his readers. Granted this is not one of the major warning sections most scholars consider to be hubs in the argument of the book (see below for list of 5 warning passages), yet we know the tenor of the book – that is the Lord is better than any religious competition – and the repercussions for the believer to this truth is to remain faithful. And why would the believer not remain faithful to Him? His is the best!
So let us consider the passage we are looking at today.
The apostle speaks of diverse and strange teachings the Hebrew believers may be tempted to go after. But the apostle speaks somewhat stronger than the believers simply going after them.
The believers, it seems to me, have the potential of being carried away by these teachings. To be diverted from the good path we have been granted, that is of being strengthened by grace. It is of interest that the apostle speaks of the “foods” not benefitting those devoted to them. For the Hebrew believer this must have brought to mind those who were committed to the diet of the religious Jew.
Now I am of the opinion that this book was written just prior to 70 AD, just prior to the time when the Romans would come in and completely destroy the nation of Israel, the city of Jerusalem and the Temple of God.
Yes – those devoted to these strange and diverse teachings surely did not benefit from them. Destruction awaited them as the course of history has testified.
My friends, this passage speaks of our need to separate from teachings that will drag us off in the wrong direction, to a path that misses the altar we have been provided. To follow after strange and diverse teachings allows us to stay in the camp, “safe” amongst those who also adhere to them.
But that is not our call, for we are to go outside the camp, escaping this city of destruction, and head to the city that is to come (verse 14).
My friends, to follow after strange and diverse teachings, teachings that are not founded on the rock of the Lord Jesus Christ, and through the teachings of His apostles, is to abandon the way. To seek other teachings is to allow yourself to be carried away from the truth of Jesus and His Word. And strange and diverse teachings will surely carry us away from Him!
Seek the Lord Jesus, and discover Him in the Word. The Word is truly abundant in teachings of grace for the believer and contains a wealth of blessing we abandon at our own risk.
As mentioned above, find the five warnings of Hebrews below.
Five Warning Passages of Hebrews
Hebrews 2:1-4
Hebrews 4:12-13
Hebrews 6:4-8
Hebrews 10:26-31
Hebrews 12:25-29
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16 as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.
17 You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability.
Stability. Quite the concept for the Apostle Peter to bring up, and yet it is fitting, for he is writing as one who had obtained a faith of equal standing with those to whom he wrote. He was intimately knowledgeable of instability, of how the Lord had brought him back from having denied his Master.
As Peter is closing his last epistle to his brethren, he describes the patience of the Lord, and commends Paul’s writings, that were hard to understand. Even for Peter?
Nevertheless, Peter describes Paul’s writings as Scripture, and that there are some ignorant and unstable readers twist the scripture to their destruction.
Twist or distort. The term “twist” has the connotation of to be tortured, to twist or pervert. In my thoughts (which are worth less than the wind), I imagine these ignorant and unstable readers taking a truth from Paul’s writings and forcing it to say something it never was meant to convey. Can you imagine the picture Peter is trying to form in his readers mind. A truth provided by an apostle being tortured until a different message is understood!
This speaks of the willingness of our hearts to accept what the text says, after comparing with other texts within the Word. Is there something in the Word that you have to explain away in order to feel comfortable? Can you hear the text being tortured?
It is good to remember that the text is sometimes offensive, difficult to understand, upsetting to our sensibilities, even disturbing at times.
Peter is careful to describe those ignorant and unstable as twisting the text to their own destruction. Now I can hear many say that these ignorant and unstable are not believers, for their end is destruction, and I would have nothing to argue with you on this point.
The issue is that Peter is warning his people, believers who had obtained a faith of equal standing with Peter (verse 1) of the message the ignorant and unstable were providing, the error of the lawless people. The message they tortured out of the text was bringing about their destruction. Is Peter warning his people of their own destruction? He certainly is warning them of staying away from the wrong message and thereby avoiding the same end the ignorant and unstable will experience.
And what is the cure, what is Peter’s last message for the church?
2 Peter 3:18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.
Instead of listening to those who torture the text, or to your thoughts when they are wanting to hear something instead of the truth, seek after the Lord and Savior Jesus Christ, to increase in His knowledge and grace, to come to understand who He is and what He has done.
Focus on Him and the truth provided through the Word. Stay away from the ignorant and unstable, for they produce a destroying message! (Note that the ignorant and unstable will often make glorious claims of deep or new understandings in order to “justify” their tortured message!)
Just let the Word speak without torture!
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41 Peter said, “Lord, are you telling this parable for us or for all?” 42 And the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? 43 Blessed is that servant whom his master will find so doing when he comes. 44 Truly, I say to you, he will set him over all his possessions. 45 But if that servant says to himself, ‘My master is delayed in coming, and begins to beat the male and female servants, and to eat and drink and get drunk, 46 the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. 47 And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. 48 But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.
Who is this story for? Peter askes for clarification on a previous parable about readiness, with Jesus providing this portion of Scripture in response. Is He speaking to believers, servants of the Lord, or everyone? Personally, I don’t see it as everyone, for there would be no degradation of an unbelievers actions, for they are by nature without a manager, they do not submit to a Master.
It doesn’t seem to apply to the unregenerate.
Yet if this parable is meant for believers, this poses another problem. What is it to be cut in pieces?
To be cut in pieces refers to a cruel punishment of the Hebrews, very similar to what our Lord suffered prior to the crucifixion. To be cut in pieces is actually what the original punishment meant, to be cut in half – a form of execution, but in our passage, it likely refers to a scourging, or severe whipping.
If it is a believer/servant Jesus is referring to, and the believer/servant considers he has opportunity (since in his estimation the master will not return very soon), he transitions from servant to tyrant, abusing his fellow servants, and indulging in his fleshly desires. This servant ignores his responsibility of feeding the Masters servants and instead indulges himself instead.
So was he never a servant? Notice that after the scourging, the Master places this servant/believer with the hypocrites. It is interesting that the term hypocrites in Luke is the term ἄπιστος ápistos. With the “a” before the common term pistos, (meaning faith or faithful), this word refers to a unbeliever.
So this servant/believer who was not ready, He is severely punished and then associated with those who do not believe.
Is this “servant” still a believer? If not, when did this transition from believer to non believer happen? In his actions or his thoughts?
Or was he a hypocrite/unbeliever throughout the parable, with the opportunity to indulge merely showing off his inner desires?
Who then is the faithful and wise manager?
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Colossians 2:18-19 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.
Disqualify Christians?
Who is Paul talking to here? Is he speaking to those on the fringe of the church, those who may not be totally committed to the Savior. Maybe this passage is intended for those on the outside looking in, those who have not made a commitment, that are not believers yet. No – that can’t be since Paul has addressed this letter to the saints and faithful.
Colossians 1:2
To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father.
No this warning can’t be for those on the fringe of the church. Since we have established this warning to true believers, then we must understand what it means to be disqualified for a believer?
First, what is it to be “disqualified”? What does the Greek word actually mean? Let us refer to Strong’s definition to begin.
It is a compound word in the Greek, made up of kata – “against” and brabeus – “an umpire”, and refers to those false teachers in the church who are acting as judges or umpires regarding the truth, fighting against the teaching Paul has provided.
Disqualified from Christian leadership?
Some may approach this verse in conjunction with Paul’s teaching in other passages where the apostle (or any other Christian leader) would be disqualified from further service due to sin or lapse in faithfulness. This certainly is a truth in the Word, but I struggle finding this theme in this passage. It appears Paul is talking to all the saints and faithful in Colossae
Disqualified from Christian rewards?
To be disqualified in this verse is to loose the opportunity for some (or all) the rewards possible for a believer when he passes from this earth. This is the common fall back position I took when I was invested in OSAS (Once Saved Always Saved). This may have some connection to the previous topic of service, and may be the correct interpretation, if the theme of rewards may be found in the earlier verses. Can you find the theme of rewards in this passage?
Disqualified from Christian life?
Although the grimmest of end results, that is the apostacy of the believer being referred to here in verse 18 , the very next verse may direct me to this conclusion. Paul speaks of being disqualified, and then speaks of the believer “not holding fast to the Head”
Colossians 2:19
and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.
When might we think that not holding fast to the Head would be an acceptable condition for salvation?
Although I typically use the ESV throughout my posts on this blog, I do refer to other translations occasionally, and in this instance found two translations that speak of an apostacy.
Colossians 2:19 NIV
They have lost connection with the head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.
Colossians 2:19 NLT
and they are not connected to Christ, the head of the body. For he holds the whole body together with its joints and ligaments, and it grows as God nourishes it.
Also, though my understanding of the English word disqualified may not be worth much, when I see the term “disqualified” I understand the word to mean that the participant is ejected from the competition, that he or she is no longer allowed to be involved, that upon some decision or act of the participant, a rule was broken (or in my understanding a relationship was rejected).
Rejecting the Head for an alternate method of reaching God. Foolishness yet a very real threat in this age, as we have multitudinous false teachers seeking to pull us away from the truth of the gospel.
Jesus is the only way, and any teacher that distracts you from the simple truth of Jesus the Messiah, crucified for you is a deadly distraction.
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17 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. 18 They are to do good, to be rich in good works, to be generous and ready to share, 19 thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.
Paul is amazing in his instruction, for as some of my dear brothers may suggest, to follow after the Christ is to give up all possessions, to sell your stuff and leave it all behind. For some this is the appropriate call on their lives, and to those so called, it is a high calling.
Yet Paul does not leave the rest of us without a responsibility in relation to the riches in this present age. To be rich in this present age – a phrase that speaks of the source or foundation of the riches, as opposed to the time we experience the riches. He is instructing Timothy to admonish those who have accumulated “things of this world”, material wealth, goods and investments with the following instruction . As we consider this passage, we can see that Paul is speaking of two worlds that the believer lives in, the material and the spiritual.
If a believer is not called upon to physically leave behind his goods to follow the Master (which also has a trap of producing a prideful attitude), the saint is then challenged with the requirement to prioritize his goods to a much lower level in the believers life.
Note what it is that Paul focuses on. Two “don’ts” and three “do’s”.
Don’t be haughty
A large (or medium, even a small bank account) is no reason to consider yourself better than a brother in the Lord. As I speak to my brothers in my blog, we tend to measure our success in life with the toys we have.
This is a mindset that needs to be rejected.
Paul is speaking of our current attitude toward others in this verse, based on the riches of this present age.
Don’t hope in material goods
Paul then breaches our faith, or our hope for the future, based on the riches we have accumulated. This is tantamount to opposing our faith in God. Each of us who have material goods needs to wash our minds and hearts of any detrimental hope we may have in our savings.
Wisdom dictates we store up for the future, that we do what we can to prepare for the future, yet our hope is not on the material goods we accumulate, but on the God who gives us the strength each day to work, love and care for others.
Do good
Paul speaks of our actions to enter into as one who may have trusted in his goods. Do good. Simple. He simply speaks of doing good, and leaves it up to the believer to find opportunities to “do” good.
Be generous
The next two “do’s” are better described as who we are to become, and not exactly specific (or even general) actions or works we are to enter into.
It is a state of being, to “be” generous. When an opportunity arises that can be taken care of, a generous man will do what he can to relieve it. It will be an automatic response, not necessarily a calculated response.
Be ready
Not only are we to be generous, but we are to be ready. This speaks of continuing in the attitude of generosity.
In all of this charge to the rich of this world, Paul instructs Timothy to inform the rich that this life will produce a “good foundation” for the future” in order that the rich maytake hold of life.
May take hold of life?
Isn’t he speaking to believers? Do they not have in their possession the life of God by faith in the Messiah? What is all this talk of a foundation for the future, of them leading lives that produce conditions to take hold of life?
Am I suggesting that providing generous gifts to charities and churches will get you to heaven? Not so! There is only one way and we all know it isn’t by our actions.
And yet, it is our actions that prove we have the life.
How are your actions and attitudes lately? Have you considered the life you are living in relation to Paul’s exhortation to Timothy?
Do good – Paul did not put any limits on this command, and be generous as the Lord directs.
Grab the life in this life. Paul gives us the instructions on how to do it!!!
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