16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
Recently I have blogged about conditional security.
During these posts, I have not addressed verses that I used when I defended the “Once Saved Always Saved” (OSAS) teaching.
I suppose it is easy to pick the low hanging fruit of the common conditional security verses to defend this position, but sooner or later I will have to discuss OSAS verses, at least to be honest with myself.
Therefore, I will occasionally post to the blog a verse or passage that seems to support the OSAS position. I say “seems” since I am in the midst of the study of the OSAS passages. I consider it wise to seek to understand the opposing side’s argument without prejudging. I suppose that is why I have had so many adjustments in my thinking in the last 5-10 years. Come to think of it, adjustments are another way of describing repentance – a changing of the mind.
This verse is pregnant with meaning and offers much to discuss, but I will restrain myself to the topic at hand. A key to this verse I believe, in relation to the topic of security, is the word believe. As far as I can tell, believe is a present tense participle which might be translated as – “the continually believing ones” If this is so, then the idea of entering a salvation contract by signing on the dotted line with single past belief seems to be weak.
Initially Considering Conditional Security
One of the verses that made me initially consider the conditional security topic was also in John 3, where the Master states – You must be born again”
I think I understood Him to say “You must become born again”, but that isn’t what He said. You see, to be something is a present condition. To be an engineer is not to simply begin on a career based on a momentary decision, but a lifetime of decisions based on that first decision. To be born again, although dependent on the initial decision to repent and trust, must be maintained on a lifetime of decisions stemming from the initial commitment.
Security in the Person of Christ
Earlier I mentioned that the tense of believing is a key to the verse in understanding the impact on conditional security. Another item of interest in the verse is the concept of eternal life.
Is eternal life dependent on time? (Remember that God created time and He existed prior to the creation, therefore eternality is outside of the realm of time.)
Why all this metaphysical junk?
Sometimes when I would teach on OSAS, I would make the argument that since eternal life was a gift, and by definition it was eternal/forever, it could not be returned.
But I think I missed the bigger picture. Eternal life is in the person of Christ. (1 John 5:11) If I am in Christ, I enjoy the benefits (and responsibilities) of eternal life. If I intentionally depart from the Living One, I remove myself from the eternal life that is in the Son.
Nowadays I consider eternal life to be the quality of life (in the Son) instead of simply a quantity of life (from the Son).
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8 Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel,
9 for which I am suffering, bound with chains as a criminal. But the word of God is not bound!
10 Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.
11 The saying is trustworthy, for: If we have died with him, we will also live with him;
12 if we endure, we will also reign with him; if we deny him, he also will deny us;
13 if we are faithless, he remains faithful–for he cannot deny himself.
The security of the believer is a topic I seem to find popping up in daily conversations with other believers. I have spent the greater part of my Christian life teaching and defending the eternal security of the believer, (sometimes called the “once saved always saved” teaching), but after considering some of the “difficult verses” in the Word, I think I have to reconsider this position.
Conditional Security
One passage that has “difficult verses” that needs consideration is 2 Timothy 2:8-13. And wouldn’t you know it, but we were in Sunday School a while back and the topic of eternal security popped up again. We began to look at 2 Timothy 2:8-13, and the context was security, suffering, denial and commitment.
Verse 10 speaks of the elect, out of which they may obtain the salvation…
Notice that Paul says that he endures all things for the elects sake, that they may obtain the salvation. I do not think this is the same as ….for the elects sake, that they shall obtain the salvation…
In my thinking this allows for two interpretations.
Out of the group of elect, a subgroup of those who actually obtain salvation exists, based on the choices made by those within the group of the elect. This implies that there are some of the elect that never obtain salvation.If there are some in the elect that never obtain salvation, why are they called the elect? I suppose the simplest explanation would be that Paul is referring to the nation of Israel as the elect, but this isn’t a very satisfying explanation. I don’t see him mentioning Israel within the letter and he is speaking to a gentile convert concerning a gentile church.
Out of the group of the elect there are some that do not remain in the salvation that is in Christ Jesus. The context seems to lean, in my opinion, towards this interpretation. Paul’s immediate context is endurance. Paul is speaking of suffering, commitment and denial within the Christian church, and specifically to Timothy, a Christian. He reminds Timothy, in verse 12, of the faithful saying, if we endure, we shall also reign with him: if we shall deny him, he also will deny us.
A fine Christian man within the Sunday School class made a valiant effort at defending the eternal security position. Even after class, we chatted about the benefits of open discussion between believers, and we assured each other that Christianity needs to allow for this openness.
As an adherent of eternal security, I use to struggle to explain this verse. I no longer am so sure of the eternal security teaching and as I open myself up to the possibility that our salvation is conditional, I find that throughout the Word, choices made by believers have had eternal consequences.
Let me know what you think. I am hopeful that your comments and questions will stir up some good discussion!
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12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.
A while back, a preacher chose the book of James to speak on, and it set me thinking. That particular week, we were discussing James 1:12 in Sunday School class and questions on eternal security came to mind again.
Questions like
When will temptation stop?
We had looked at the verses in the beginning of the book (verses 1-4) and it seemed obvious that the “trying of our faith” could stop any time I chose. If I was sick and tired of resisting sin, or of the mockery from my peers, or decided to live a life focused on my wants, all I had to do was to choose to live that life. I could find relief from any faith-based trial simply by giving up my faith.
What is the purpose of being tried?
Again, the first few verses of the chapter indicates that the trial produces patience in the saint.
Patience is a rare commodity in this fast paced society. Patience is that tool that God uses to bring about the mature man, the man who is considered complete, lacking nothing. (vs 4). In short, trials produce maturity (if we endure!)
What is the crown of life?
We didn’t get to discuss this question, but it seems to be the critical issue in the conditional security / eternal security debate.
If the crown of life is a reward to Christians who endure, do those Christians who do not endure simply receive no crown?
If so, might the crown of life be more aptly named the crown of endurance? or the crown of patience?
But if the crown of life is synonymous with eternal life, James is describing something much more important.
Security Problems
The last question is a problem.
What if a believer simply gives up and chases the temptation instead of enduring?
No big deal, right.
The crown of life is simply a reward for faithfulness. At least I get to go to heaven when I die.
Maybe even meet up with Demas.
Somehow I fear this thinking may be producing a shallow, complacent “believer”.
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14 “But if you will not listen to me and will not do all these commandments,
15 if you spurn my statutes, and if your soul abhors my rules, so that you will not do all my commandments, but break my covenant,
16 then I will do this to you: I will visit you with panic, with wasting disease and fever that consume the eyes and make the heart ache. And you shall sow your seed in vain, for your enemies shall eat it.
17 I will set my face against you, and you shall be struck down before your enemies. Those who hate you shall rule over you, and you shall flee when none pursues you.
18 And if in spite of this you will not listen to me, then I will discipline you again sevenfold for your sins,
19 and I will break the pride of your power, and I will make your heavens like iron and your earth like bronze.
20 And your strength shall be spent in vain, for your land shall not yield its increase, and the trees of the land shall not yield their fruit.
21 “Then if you walk contrary to me and will not listen to me, I will continue striking you, sevenfold for your sins.
22 And I will let loose the wild beasts against you, which shall bereave you of your children and destroy your livestock and make you few in number, so that your roads shall be deserted.
23 “And if by this discipline you are not turned to me but walk contrary to me,
24 then I also will walk contrary to you, and I myself will strike you sevenfold for your sins.
25 And I will bring a sword upon you, that shall execute vengeance for the covenant. And if you gather within your cities, I will send pestilence among you, and you shall be delivered into the hand of the enemy.
26 When I break your supply of bread, ten women shall bake your bread in a single oven and shall dole out your bread again by weight, and you shall eat and not be satisfied.
27 “But if in spite of this you will not listen to me, but walk contrary to me,
28 then I will walk contrary to you in fury, and I myself will discipline you sevenfold for your sins.
29 You shall eat the flesh of your sons, and you shall eat the flesh of your daughters.
30 And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you.
31 And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas.
32 And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it.
33 And I will scatter you among the nations, and I will unsheathe the sword after you, and your land shall be a desolation, and your cities shall be a waste.
34 “Then the land shall enjoy its Sabbaths as long as it lies desolate, while you are in your enemies’ land; then the land shall rest, and enjoy its Sabbaths.
35 As long as it lies desolate it shall have rest, the rest that it did not have on your Sabbaths when you were dwelling in it.
36 And as for those of you who are left, I will send faintness into their hearts in the lands of their enemies. The sound of a driven leaf shall put them to flight, and they shall flee as one flees from the sword, and they shall fall when none pursues.
37 They shall stumble over one another, as if to escape a sword, though none pursues. And you shall have no power to stand before your enemies.
38 And you shall perish among the nations, and the land of your enemies shall eat you up.
39 And those of you who are left shall rot away in your enemies’ lands because of their iniquity, and also because of the iniquities of their fathers they shall rot away like them.
40 “But if they confess their iniquity and the iniquity of their fathers in their treachery that they committed against me, and also in walking contrary to me,
41 so that I walked contrary to them and brought them into the land of their enemies–if then their uncircumcised heart is humbled and they make amends for their iniquity,
42 then I will remember my covenant with Jacob, and I will remember my covenant with Isaac and my covenant with Abraham, and I will remember the land.
43 But the land shall be abandoned by them and enjoy its Sabbaths while it lies desolate without them, and they shall make amends for their iniquity, because they spurned my rules and their soul abhorred my statutes.
44 Yet for all that, when they are in the land of their enemies, I will not spurn them, neither will I abhor them so as to destroy them utterly and break my covenant with them, for I am the LORD their God.
45 But I will for their sake remember the covenant with their forefathers, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.”
I was on my way to see my grandson play some flag football, and listening to the book of Leviticus. You know, when I am listening to Leviticus, I honestly don’t expect to hear something that arrests my thoughts and get me to thinking.
The following passage did just that.
It seems the Lord is warning His people of their conditional security throughout this passage.
Throughout the passage, the mercy of God seems to scream out at me. When I was strongly encased in the eternal security camp, this passage usually brought a confusion to my thinking that I either did not want to discuss, or simply considered the passage to not be applicable to me.
After all, it was a completely different covenant! What could this passage teach me as a Christian?
Conditional Security
As we consider this passage, I would like to preface it with a few comments
I realize this passage is speaking to Old Covenant believers, but I would like to consider the security God offered His people at that time.
Hebrews 13:8
Jesus Christ the same yesterday, and to day, and for ever.
We have this passage in the Word for our edification – that is, we can learn from it as Paul expected us to.
Romans 15:4
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
I also see a progression of rebellion and apostasy, leading from the loss of security to entering into war with the covenant God.
It occurred to me as I was listening to the passage that this may typify the progression of a backsliding Christian. If so, it may be highly instructive to heed the passage as a warning for ourselves.
Lets read the passage.
Leviticus 26:14-45
Initial Disobedience of a Covenant People
14 But if ye will not hearken unto me, and will not do all these commandments; 15 And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:
Response of the Covenant God – Security is Slipping Away!
16 I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. 17 And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.
A Refusal to Repent
18 And if ye will not yet for all this hearken unto me, Continued Action of the Covenant God – Further Loss of Security then I will punish you seven times more for your sins. 19 And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass: 20 And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.
Before we continue, it may be important to bring up the phrase that struck me on my ride to the football game. You see, when the term “contrary” came up, it struck me as odd, and in my study afterwards, I found out that it is synonymous with hostility.
A few things are worth noting. * The hostility originates with the covenant people. * The hostility is a response from God towards those already at war with Him. * The hostility in verse 28 becomes extreme
Hostility from the Covenant People – Open Oppression
21 And if ye walk contrary unto me, and will not hearken unto me; Continued Action of the Covenant God – Increasing Danger I will bring seven times more plagues upon you according to your sins. 22 I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate.
Continued Hostility from the Covenant People – Increasing Rebellion
23 And if ye will not be reformed by me by these things, but will walk contrary unto me; Introduction of Hostility from a Covenant God 24 Then will I also walk contrary unto you, and will punish you yet seven times for your sins. It is difficult to place where all security has vanished for the covenant people, but from this point on, it seems this is it. When the covenant God speaks of hostility towards His people, it seems evident that security has evaporated! 25 And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. 26 And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.
Hostility of the Covenant People
27 And if ye will not for all this hearken unto me, but walk contrary unto me;
Extreme Hostility of the Covenant God
28 Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. 29 And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 30 And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. 31 And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. 32 And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. 33 And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. 34 Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. 35 As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. 36 And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. 37 And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. 38 And ye shall perish among the heathen, and the land of your enemies shall eat you up. 39 And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them.
Prior to the offer of restoration, the Lord describes the end of the covenant people, that is of those left.
….they shall pine away.
What does that mean? The word is a verb meaning to waste away, to rot away. It means to dissipate, to decompose, to putrefy; used of Israel as a people in exile (Lev_26:39; Eze_4:17; Eze_24:23; Eze_33:10)… Prior to any restoration conditions offered, all security and safety has evaporated, with no hope.
Conditions of Restoration – An Opportunity to Regain Security?
40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; 41 And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 42 Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. 43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. 44 And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God.
At this point in the progression of apostasy and restoration, it may be necessary to remind those of the eternal security camp that the refusal to cast away His people comes after the condition of restoration has been performed.
What are the conditions to regain security?
1. If they shall confess their iniquity 2. If they shall confess the iniquity of their fathers with their trespass which they trespassed against me 3. If they shall confess that also they have walked contrary unto me 4. If they shall confess that I also have walked contrary unto them 5. If they shall confess that God brought them into the land of their enemies 6. if then their uncircumcised hearts be humbled 7. if they then accept of the punishment of their iniquity
Lets continue
45 But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the LORD.
Security is a blessing, and this security is available to those who satisfy the conditions.
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I attend a church that occasionally teaches the eternal security of the Christian. This mornings service was good. Don’t get me wrong – it usually is – but the message this morning was in the book of James, and the pastor made some comments that triggered my thinking about the book.
One of those comments was that the book of James has difficult passages in it. I definitely agree. As a former eternal security adherent, I was always confused about the passage considered in this post.
Another comment that the pastor made was that James addressed his letter to believers. This is obvious in many passages, as it is important to remember this in the passage we are considering today.
This also bothered me as a believer when I supported the eternal security teaching.
Lets read the passage before we dig in.
19 My brothers, if anyone among you wanders from the truth and someone brings him back,
20 let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.
Security Problems
James is describing a situation where one believer errs from the truth, and another believer converts this sinning brother from his errors. The problem is that James describes this as “saving a soul from death”
This is a big problem if eternal security is true. Eternal security teaches that true believers are eternally secure, with no danger of falling away. But James doesn’t seem to know of this security. He describes one of these brothers – the erring one, as being in the state of death. The erring brothers conversion is described as his soul being saved from death.
Now of course the word “soul” may be translated as “life”. But that fact isn’t supported by the context of James message. Notice that James does not say that the brother may die, or is in danger of dying, which may support the death as being a physical death. The experience of the erring brother was one of death. The physically alive brother was in the state of (spiritual) death. Therefore, the translation of “soul” makes sense to me and the general teaching of the scriptures in relation to eternal security seems weakened again in my thinking.
What think ye? Where might I be erring in my thinking here?
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To those who have been with me for a time, this is a repost of a previous standalone post from back in March of 2020. I find it to be relevant to the topic and offer it to those who may have joined this blog recently.
My intent with the previous posting was to remind us that the claiming of His friendship had some conditions. Although this is an Old Testament promise, please consider if this truth may be applicable to our standing before Him in our present day.
Exodus 23:20-22
20 “Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared.
21 Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him
22 “But if you carefully obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries.
Being The Lord’s Enemy
The Old Testament seems to always have a special little problem when I read it. But this time, it is not just a little problem. As I was reading Exodus this morning I came across the verse above and it stopped me in my reading for a couple of reasons.
God will be an enemy?
An Enemy Does Not Obey
Many times I have heard or thought myself of how the Lord is on the side of a certain people group. Take for instance in the Old Testament. It was commonly thought (correctly at times) that the people of Israel had God on their side. I suppose that is how it appears, (I hope I am not splitting hairs here) but it seems that is not exactly what is going on here. The initial condition that has to be met is that the people “pay careful attention to him and obey his voice”, “do not rebel against him” and “carefully obey his voice and do all that I say”, THEN God will be an enemy to their enemies, an adversary to their adversaries.
Note that the obedience to the voice of the Lord brings the people into the will and desire of the LORD Himself. The “enemy” here does not gain an adversary in God if the people of God obey God. God’s enemy does not change (unless of course they change into His friends). The people simply join God in having the same enemy.
Is our motivation in obeying God simply to earn a big brother to beat up a personal enemy that may have hurt our feelings or made us cry.
Huh.
An Enemy Is Not Pardoned
What is tarnation is going on with verse 21? “he will not pardon your transgressions: for my name is in him”
I don’t know about you but whenever I hear “my name is in him” I automatically think of a theophany. Also the fact that the one referred to is “an angel”, I want to think it is a preincarnate appearance of the Lord Himself. Usually the Old Testament mentions “the Angel of the Lord” as what is commonly accepted as a theophany – I don’t know. If it is the Lord Himself or a representative (angel), the message is the same.
I fear that sometimes modern nations fall into this wrong-headed thinking. They give lip service to God and call on Him to fight for their nation.
This gives me pause. Why would God do this when the Word clearly describes His nation as a holy nation of saints that is pulled from each nation on earth.
1 Peter 2:9
But ye are a chosen generation, a royal priesthood, an holynation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light:
I suppose judgement must fall on nations who do evil, (and maybe that is the idea of verse 21?), but to think that God is pleased when innocents die in war, or enlisted men are killed simply due to an imaginary line in the sand, this is beyond my understanding. I admit my past desire to see justice after 9/11, but looking back on those days, I see my understanding of God’s will for this planet was wrong.
My Confusion
If someone can explain verse 21 to me, I sho nuff would appreciate it. How could it be said that he (God or God’s messenger) would not pardon their transgressions, when many times the Old Testament clearly states that the Lord Himself is plenteous in mercy
Psalm 86:5
For you, O Lord, are good and forgiving, abounding in steadfast love to all who call upon you.
Ps 86:15
But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness.
Ps 103:8
The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
It is good to remember His mercy to us as we stumble through this life, through misunderstandings, through fears, through trials and bad decisions.
He is plenteous in mercy, and that draws me to Him. Oh to love Him just a bit more today. Simply for the sake of how wonderful He is.
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Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe it. For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. See, I have told you beforehand. So, if they say to you, ‘Look, he is in the wilderness,’ do not go out. If they say, ‘Look, he is in the inner rooms,’ do not believe it. – Mathew 24:23-26 ESV
Security
True security depends on truth. (Duh)
Let me tell you a story of how the great Teacher prophesied of an impossible danger.
A long time ago, in a land far, far away, the great Teacher told His students (disciples) of a danger they were not to worry about. He only had a few days left with them before departing, so instead of giving the students (disciples) information that would directly impact their lives, He decided to share what some saints consider a hypothetical situation that would be misunderstood by the students (disciples) He was speaking to.
Security is found in the Truth
Lead astray, if possible, even the elect? Deceive many believers?
The Lord seems to be directing this warning to His current followers at least. I realize that the last passage could make this a hypothetical situation, but then why give the warning if it was not possible. Could it be that the possibility of being deceived is dependent on the “elect” and not on the Elector?
In other words, if a saint is following, the deception is not possible. Security is experienced in the believer through their faith relationship with the Lord, and God will protect.
Who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. – 1Pe 1:5 ESV
Otherwise, if a believer tends to wander, (by his own choice), the deception is very possible and the security spoken of may be simply self deception.
This is a difficult, scary situation, but sometimes we have to recognize that the King does not appear to be safe, and that at times a challenge may appear to be beyond our hope.
This concept reminds me of the last lines in the chronicles of Narnia, where Susan and the Beaver are speaking of the Great Lion, Aslan
“Aslan is a lion- the Lion, the great Lion.” “Ooh” said Susan. “I’d thought he was a man. Is he-quite safe? I shall feel rather nervous about meeting a lion”…”Safe?” said Mr Beaver …”Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you.”
Whether the Master was speaking to His apostles of their possible falling away, or to us, we are all to cling to Him, to see Him as our only hope, our only salvation, the only One who truly is good in His Royal Bearing and Being.
Trust in Him for He is good. Seek Him in your daily walk and do not turn your heart from Him. Ask for His help, His guidance, His wisdom, His boldness, even as disappointment, discouragement and disillusionment crowds your thoughts and heart. That is when trust becomes real, and when the security has an opportunity be realized
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25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.
I would like to look at what seems to be an unassailable eternal security stronghold verse today. My intent is to look at the verse for what it says, in relation to the believers security .
So often I have found that in my zeal to understand the Word that I find “my truth”. What I mean is that I may have an agenda or teaching, and find support for it in the Word. This is a difficult issue to handle, since I am not a blank slate, but I come to the Scriptures with a history, a bias and a weak mind.
With my limitations clearly stated, I still intend to consider how the passage relates to the security of the believer, with an honest mind and open heart.
Conditional or Eternal Security
Is it the authors intent to discuss the eternal security question? Lets consider the phrases in this verse and try to understand what the apostle (or apostolic representative) is trying to say.
He is Able
Roget thesaurus gives me my first clue as to what is being communicated to us as believers. The thesaurus has a definition for “able” as “capable of performing”, “having an innate capacity”, and uses words like capable, competent and strong as synonyms.
Strong’s dictionary is also helpful.
“Able” is the translation of the greek word dunamai, a very familiar greek term for many believers. G1410, dunamai, Of uncertain affinity; to be able or possible: – be able, can (do, + -not), could, may, might, be possible, be of power.
Hopefully, it is obvious to you, as it is to me, that to be able to perform an action does not inform us that the action is being (or even will be) performed! It is simply a description of the capacity of the Messiah, in His office of High Priest. And yet we know He is a loving and merciful God.
Shall we presume that since He has the ability to save to the uttermost, that He will do so independently of all other considerations? Is the eternal security doctrine falling into this trap?
Is there a condition upon which the ability to save to the uttermost becomes reality in a persons life? And is this reality in a persons life that which is the security believers seek?
Coming to God
The condition in this passage is that those that will be saved, must come unto God by Him.
It is important at this point in the study to realize that all verbs in this passage are “present tense” which in the Greek signifies continuous or habitual action, and often reflects a lifestyle.
This speaks volumes when you consider the verb “come” in this text. Those that are being saved, even to the uttermost, are those who come (continuously) to God via the Great High Priest.
This is the condition upon which His abilities to save are released.
But lets consider one more aspect that I found intriguing.
To the Uttermost
When the author is describing the abilities of our Great High Priest, he states that Jesus is able to save “to the uttermost” I have always come away from this verse, wondering what exactly this means and I am glad this study is forcing me to consider it. You see, what I have found is that “to the uttermost” refers to the result of the sanctifying work of God in a believers life.
Uttermost is the English translation of the Greek παντελής (pantelēs). This word speaks of completely, or perfectly, that the action being performed is finished. It is a rare word in the New Testament, used only in Hebrews 7:25 (our verse today) and in Luke 13:11 in a negative sense.
Luke 13:11
And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
She could in no wise lift herself up. She could not “completely” lift herself up. She couldn’t “finish” standing straight!
If the eternal security teaching is true, then I would have hoped that the previous term would have a time element associated with it. What I mean is that the saving action of our Great High Priest would be perpetual based on my initial coming to Him. Sadly, I am not sure this verse supports such a teaching.
So lets recap
To be able to do something does not necessarily imply action.
The Great High Priest has conditions to be met prior to a saving work being performed.
Those coming to God are described as continuously coming. A lifestyle of coming to God! With each coming, the High Priest is able to save, that is completely save. (I take this to mean in a sanctifying process.)
Praise God.
But I still have a problem!
He Ever Liveth
Lets consider the next phrase – He ever liveth to make intercession. Again the present tense, He is always alive in order to always make intercession.
I suppose at this point I have a question that I am not sure if the verse answers.
Does He make intercession for us since we are His children, or does He make intercession for us as we come to God by Him?
I am not going to loose any sleep over it, since we both know that as believers, we are to constantly seek His favor and help.
It is just so great that He is there when we seek Him. He is Good, and He is able! Let us seek Him.
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13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one.
14 But each person is tempted when he is lured and enticed by his own desire.
15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.
16 Do not be deceived, my beloved brothers.
In an earlier blog, we considered James 1:12 in relation to the security question. The very next week in Sunday School, we continued on in the passage and came across the verses below. During the class, the teacher suggested I ask my question to another believer in the church. That was a welcome offer since it gave me a chance to meet another believer.
So after Sunday School we ventured off to discuss the following passage.
My basic question for both teachers was.. • When James mentions death, is he referring to spiritual or physical death? • If James’ warning is referring to physical death, what threat is that? Everyone dies! • But if James’ warning is referring to spiritual death, what does that mean?
The believer that I got to chat with boldly stated that the death being referred to in this passage is spiritual. I was somewhat surprised when he said this, since I assumed he would be defending the eternal security doctrine. I asked him how this spiritual death applies to believers. He said it doesn’t. He gave me an illustration of when he preaches on a Sunday morning. He sometimes preaches to the congregation as believers, and sometimes directs his message to the lost within the group. I told him I understood his analogy, but the text seemed to be directed to believers. (See James 1:2, 9, 16, 19, 2:1, 5, 14, 15, 3:1, 10, 12, 4:11, 5:10, 12, and 5:19)
He held on to the idea that James is warning the lost within the congregation. He also mentioned that sin and death was brought up by Paul in Romans 6, but I didn’t see how that strengthened his position in the security discussion. I am afraid he has fallen into a trap that is very familiar to me, that is the practice of bringing my preconceived ideas into a passage. I didn’t mention that to him since he was kind enough to chat with me, and I have found that a well placed question left alone is very powerful. I often think of the fellow who asked me about sin and death in Romans 6:23. He just asked, but I couldn’t let it go. Nevertheless, I told him I appreciated his time and hopefully will be able to discuss other issues in the future.
One of the side issues that came out of this discussion was the curiosity of other believers that passed by. By the end of the discussion, the youth pastor and another christian was involved in the discussion. Each partook in the discussion. I hope it was an edifying time.
I am thankful for the body that my wife and I have found. I pray we can be useful for the Lord among His people.
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43 And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God.
What would happen if they didn’t continue in the grace of God?
Are Paul and Barnabas implying a danger of not continuing in the faith? Of denying the faith?
Since the Jews and religious proselytes had a religious background, it would have been easy for them to include Jesus into their religious life, but Paul and Barnabas persuaded them to continue in the grace of God.
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So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” Truly, truly, I say to you, if anyone keeps my word, he will never see death.” – John 8:31,32, 51 ESV
Many of the passages that I will be looking at during these posts are dependent on the “if” clause that introduces conditionality on the recipient. Therefore it may be interesting to review the greek for the term(s) translated “if” in the New Testament
The following information was found here and is helpful.
VII. CONDITIONAL SENTENCES
A. A CONDITIONAL SENTENCE is one that contains one or more conditional clauses. This grammatical structure aids interpretation because it provides the conditions, reasons or causes why the action of the main verb does or does not occur. There were four types of conditional sentences. They move from that which was assumed to be true from the author’s perspective or for his purpose to that which was only a wish.
B. The FIRST CLASS CONDITIONAL SENTENCE expressed action or being which was assumed to be true from the writer’s perspective or for his purposes even though it was expressed with an “if.” In several contexts it could be translated “since” (cf. Matt. 4:3; Rom. 8:31). However, this does not mean to imply that all FIRST CLASSES are true to reality. Often they were used to make a point in an argument or to highlight a fallacy (cf. Matt. 12:27).
C. The SECOND CLASS CONDITIONAL SENTENCE is often called “contrary to fact.” It states something that was untrue to reality to make a point. Examples:1. “If He were really a prophet, which He is not, He would know who and of what character the woman is who is clinging to Him, but He does not” (Luke 7:39).2. “If you really believed Moses, which you do not, you would believe me, which you do not” (John 5:46).3. “If I were still trying to be pleasing to men, which I am not, I would not be a slave of Christ at all, which I am” (Gal. 1:10).
D. The THIRD CLASS speaks of possible future action. It often assumes the probability of that action. It usually implies a contingency. The action of the main verb is contingent on the action in the “it” clause. Examples from I John: 1:6-10; 2:4,6,9,15,20,21,24,29; 3:21; 4:20; 5:14,16.
E. The FOURTH CLASS is the farthest removed from possibility. It is rare in the NT. As a matter of fact, there is no complete FOURTH CLASS CONDITIONAL SENTENCE in which both parts of the condition fit the definition. An example of a partial FOURTH CLASS is the opening clause in I Pet. 3:14. An example of a partial FOURTH CLASS in the concluding clause is Acts 8:31.
I am no greek freak, so I am very open to teaching and reproof if I make some statements that reveal my ignorance. With that said, it will be important to define which “IF” is used in John 8:31-32.
From my research, I have found that this particular instance of “IF” is the third class conditional, which, according to Daniel Wallace, (table below) makes “fulfillment uncertain, but still likely”, or in other words, according to Dr. Bob Utley, (text above),” implies a contingency. The action of the main verb is contingent on the action in the “if” clause”
Many of the “IFs” in John are in this class. It is so with the verse below also.
John 8:51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
This is no small task to understand the message Jesus is trying to communicate. Obviously, He cannot be referring to physical death, since He kept His word and saw that type of death.
I have read that the verb “see” could be the key to this passage, since He may be referring to “beholding” or “intensively acknowledging” something (See below for Strongs definition) As one who follows Christ, that person will not behold death in the same way an unbeliever will, that is, he will have a fleeting experience with death, whereas the unbeliever will “live” the experience(?)
Whatever this verse is teaching me, one thing is certain. The promise is conditional!
G2334 θεωρέω theoreo (theh-o-reh’-o) v. 1. to be a spectator of, i.e. discern {literally, figuratively (experience) or intensively (acknowledge)} [from a derivative of G2300 (perhaps by addition of G3708)] KJV: behold, consider, look on, perceive, see Root(s): G2300, G3708 Compare: G3700, G1492
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And the hand of the Lord was with them, and a great number who believed turned to the Lord. The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose, Acts 11:21-23
Why exhort to remain faithful?
And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. Acts 11:21-23 NKJV
Why cleave to the Lord?
And the presence of the Lord was with them with power, so that a great number [learned] to believe (to adhere to and trust in and rely on the Lord) and turned and surrendered themselves to Him. The rumors of this came to the ears of the church (assembly) in Jerusalem, and they sent Barnabas to Antioch. When he arrived and saw what grace (favor) God was bestowing upon them, he was full of joy; and he continuously exhorted (warned, urged, and encouraged) them all to cleave unto and remain faithful to and devoted to the Lord with [resolute and steady] purpose of heart. Acts 11:21-23 Amplified Version
If eternally secure,
Why the continuous exhortation?
Why the continuous warning?
Why the continuous urging?
Why the continuous encouragement?
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And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.” – Acts 5:32 ESV
Obey Him.
That is the issue in this verse. Of course some could say the initial belief is the act of obedience that is being referred to in this verse, but I wonder.
Some questions arise in my mind though.
Does God give the Holy Spirit to those who do not believe?
Does God give the Holy Spirit to those who do not obey Him?
Are these the same question? Is believing the same as obeying?
Is this an unconditional gift of the Holy Spirit to anyone who at one point believes?
If so, is one act of obedience/belief all that the Lord is looking for from us?
The Greek verb edoken (has given) is in the aorist tense. “Obey” is a translation of peitharchousin, which is a present participle. The literal translation is “obeying.” According to Robertson (Grammar, pp. 891-892) the “obeying” can come before, at the same time, or after the act of giving. It can even refer to past action still in progress. Obviously, much depends on the context.
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I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge– even as the testimony about Christ was confirmed among you– so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. – 1 Corinthians 1:4-9 ESV
Security
In an earlier post, I mentioned that I would look at verses that seem to support the eternalsecurity teaching and discuss the strengths and weaknesses of these passages.
Today’s passage is found in 1 Corinthians 1:8, but I would like to consider the passage from verses 4 through 9. Is Paul seeking to instruct the believers in Corinth about eternal security? Or is he breaching upon their lack of stability?
Security and Confirmation
Verse 8 clearly states that Jesus Christ shall confirm them unto the end, which must surely mean that once a person becomes a true believer, Jesus Christ is responsible to independently supply the believers security and deliver that person to God at their death. At least that is how I read it in the past and suppose it is the common understanding among those who lean toward the eternal security teaching.
But I do have a few concerns.
I would like to start with Paul’s description of the Corinthians confirmation in verse 6. The passage is telling me that the testimony of Christ was confirmed in the Corinthians. This is the very same word that Paul uses two verses later in verse 8.
So lets consider what is going on in these verses.
In verse 7, Paul states the purpose of the confirmation described in verse 6. The testimony of Christ – that is the witness/proof of Christ, was confirmed in the Corinthians via the gifts they received, the knowledge and utterance they experienced. The confirmation had a purpose. The confirmation had two participants, that is, God supplied the gifts, but the Corinthians exercised these gifts of knowledge and utterance. This is important to consider.
In verse 8, Jesus Christ is confirming the believers for the purpose of presenting them as blameless in the day of Christ.
Lets think about this.
Security Synonym?
Is confirmation a synonym (a word that means the same) for security?
As I read this passage in my earlier belief of eternal security, I would have to say yes! But the question begs to be answered honestly. Please remember that security has synonyms such as safety, defended, protected, sheltered, unharmed and shielded. Confirmation does not relate to these concepts.
But I am getting ahead of myself.
Additional Questions
Is this confirmation something that is performed only in heaven? Or is this confirmation something that is being accomplished within the believer’s life?
Of course, if it is some type of mystical confirmation in heaven that is a completely independent activity of Jesus Christ alone without the participation of the believer, then adherents to the eternal security may have a valid argument with this verse.
But if the believer participates in this confirmation by obeying the direction (however imperfectly ) of the Master, following His teaching and seeking His direction, then somehow verse 8 includes a human component, a willingness and desire to conform to a blameless life, under the power and enabling of the Lord.
The greek word used in both verse six and eight is βεβαιόω, and the root meaning is “to be firm”. When used of persons, it signifies someone who is trustworthy, someone who inspires confidence. In verse eight, the verb is in the future tense and active voice. The active voice represents Jesus Christ (the subject) as the doer or performer of the action. Let me ask this simple question – As Jesus is confirming these believers to be blameless, would it not be obvious to all about? Remember that to confirm someone is to produce someone who is firm, trustworthy, and one in whom you can trust and depend on. Would not this fruit be evident in the believer’s life? A life that is becoming more like Jesus.
He is certainly firm, trustworthy and One in whom we can place our confidence!
This is most interesting since many in the eternal security camp may speak of those who have no outward witness of Christ living in them as still being believers that are eternally secure and guaranteed entry into heaven, simply due to some statement of belief in the past.
Of course this is a very difficult statement to say in these days of sensitivity, where we must not offend any. But I wonder what engenders God’s trust in some believers who break covenant without concern about His teachings and who claim a vital relationship with Him in the midst of obvious sin and rebellion.
Consider.
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and if children, then heirs–heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. – Rom 8:17
Paul is in the middle of one of the greatest chapters in the New Testament, speaking to the church in Rome about the gospel, the justification, sanctification and glorification of the church due to the faithfulness of God. Of course, God’s faithfulness becomes an issue in the very next chapter and Paul spends three chapters explaining the faithfulness of God to Israel. Speaking on those chapters is for another post (or 40 posts!)
This post is to deal with Paul’s description of the church’s / believer’s glorification, and the relationship we have in our suffering for Him. Paul, according to my understanding, is linking the glorification of the saint with the suffering we undergo.
We are “heirs with Christ, provided we suffer with Him..”
Now this sticks in my craw since I have always believed it is the blood of Christ that has provided sonship for all that believe, that trust the message God has provided. How can the glorification of the child of God discussed above be dependent on the child of God’s suffering?
I suppose a viable reading would be that as children of God, based on our faith, we will inevitably suffer with Him. This may be the possible reading, but then I would imagine that the verse should be read as
…..if children, then heirs—heirs of God and fellow heirs with Christ, provided wesince we definitely shall suffer with him in order that we may also be glorified with him. Italics inserted by author
If suffering is inevitable for the believer (and I think it is – see Acts 14:22), what is Paul telling the church? Why does he introduce the “fellow heir” topic and link it, make it dependent on our suffering with Him. If suffering is inevitable, a simple admonition to endure may have been expected. (But then the Bible often does not provide what is expected!)
I think the logic for the short passage goes like this
Sons of God – led by the Spirit of God Romans 8:14
Not Sons of God – have spirit of slavery, live in fear Romans 8:15
Children of God – witness of Spirit of God Romans 8:16
Children of God = heirs of God, proven by suffering with Him Romans 8:17
As an aside, it is interesting that Romans 8:9 also introduces this “possibility” or “conditional” (if so be..) thought into a passage that for many years I saw as one of the strongest passages defending the OSAS (once saved always saved) position.
So can a person be a child of God and experience no suffering? In other words, if a child of God experiences no suffering, will they experience glorification?
This is a short post, primarily due to my lack of ability to understand this verse without my previous position influencing me.
I am very open to discussion on this (and any other post) that may cause you to question my thinking. Your challenges to my thoughts are warmly invited and I look forward to some giving my some clarity on this passage.
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The security of the believer pops up often in the Word, under various topics. The general topic in this post is the widows list.
Widows in the early church commanded a large part of the concerns of the apostles writing when discussing church issues with Timothy. Not only did Paul direct Timothy about the support of deserving widows, but the danger the young widows fell into if included.
Paul actually commanded Timothy to refuse to “honor” (or assist) the young widows!
If I understand the situation, the churches would aid widows by supplying the widows needs. The list would contain the names of the widows being assisted and Paul is trying to define the character of a widow that is deserving of inclusion on the list.
Conditional Security
Lets read the passage before we dig in.
1 Timothy 5:11-15
But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry and so incur condemnation for having abandoned their former faith. Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. For some have already strayed after Satan. – 1 Timothy 5:11-15
Security Problems
Some may imagine that the description above is simply Paul’s way of keeping young widows free from being on the “widow list”, locking into some benefit from the church, but not able to maintain their faithfulness to the Lord. Since the young widows have not been tested (like deacons – see 1 Timothy 3:10 – “proved”) they may slip from a faithful lifestyle to that of being idle, tattlers and gossips.
What shocks me when I read a passage like this is that of these Christian widows, some have turned aside after Satan. That can’t be good no matter how you slice it. Unless, of course, the doctrine of eternal security is true, where a Christians security is based on a single act of saving faith, and lifestyle, character and conduct have no bearing on a relationship with Jesus.
As a matter of fact, when the Lord called His disciples, He did so using the same terminology Paul uses of the widows turning aside after Satan. A very interesting passage reflecting this is found in Matthew 16.
But he turned and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.” Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. Matthew 16:23-24
When Jesus states If any man will come after me…. it is the same term Paul uses of the widows actions toward Satan. Those who follow Jesus are commonly considered Christians. If a Christian follows Satan, is that person still a Christian?
If I am thinking properly, and a Christian maintains their identity as a Christian while following Satan, it empties the power of the original call on the disciples. When Jesus said to follow, He meant to follow HIM, not simply follow anything or anyone!
But what I find even more interesting is the previous verse, where Jesus tells Peter to get behind Him. When Paul tells of the widows turning aside after (or behind) Satan, some word studies explain that the term is identical to Jesus telling Satan to get behind Him.
So let’s get this picture clear – widows who once followed Jesus are beginning to follow after (behind) Satan.
Jesus simply commands Satan behind Him.
You see – Jesus is in charge of all – He has all authority – He is the only One risen from the dead, never to die again.
Following anyone else is foolhardy, and in the end, life threatening. He is the only One placed on King Davids throne, reigning over the Church and all creation. Security is found in the person of Jesus, and following Him is the key.
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For the gifts and the calling of God are irrevocable. – Rom 11:29 ESV
In the midst of a discussion on the security of the believer, it is important to find passages that deal directly with the topic.
Many believers who follow after the eternally secure (OSAS) teaching find support in the passage we are looking at. God’s faithfulness is emphasized in the passage above, but the application of the truth to the security of the believer seems to be misapplied.
You see, a characteristic of God (His faithfulness) is revealed in this passage, but the object of God’s faithfulness is the nation of Israel, not the salvation of the individual believer.
Regarding the security of the believer, the passage is not particularly comforting.
Conditional Security
This verse is found near the end of Paul’s eschatological (end time) discussion (Romans 9 – 11) on the Jewish nation. Paul is addressing the complex topic of God’s faithfulness to the nation of Israel, and how the church is relates to the promises given to the nation of Israel.
Throughout the Old Testament, the Lord made promises to the nation of Israel. To be considered faithful, God must keep the promises to those who are of the nation of Israel.
But that is the point.
Security Question
How can the promises to the nation of Israel be taken away without reflecting adversely on the faithfulness of God? Is God an “Indian giver”? (I have actually heard this type of accusation in church about the character of God.)
Earlier in the passage, Paul defined Israel as the people of God, those faithful to His covenant, such as Abraham, Isaac and Jacob. Such as Peter, James and John. Such as Simeon and Anna in the Temple, Zechariah, Malachi, Hosea and the host of prophets and believers that were in the physical nation of Israel.
In other words the remnant.
The Israel of God.
Today we call this group of believers the Church.
By the time Paul gets to the last few verses of Romans 11, he is making his closing argument. God’s gifts and calling are without repentance. All those who follow the Messiah receive the gift and calling of being of the nation of Israel, with all of its promises and benefits.
But please notice that it is God’s gift and calling that are without repentance. Since it is a covenant between two parties (God and the believer), we cannot assume the second party in the agreement has no bearing on the successful completion of the covenant. Paul is defending God’s faithfulness to the covenant, not the believers responsibility in the covenant.
Earlier I mentioned that the passage gives little comfort to the eternally secure position. It is important to remember that this topic had to be addressed due to the loss of covenant that the physical nation of Israel was experiencing in the early days of the church. As a matter of fact, the reason the physical nation of Israel lost the privileged status of the Sinaitic Covenant was their constant rebellion against the covenant the nation entered into with God.
The faithlessness of the physical nation of Israel resulted in the loss of covenant privilege. Paul is reminding us that we cannot shift the blame to God, or assume God’s faithfulness will ignore rebellion.
The Babylonian and Roman seiges on Jerusalem seems to lay that false security to rest.
Consider.
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4 always in every prayer of mine for you all making my prayer with joy,
5 because of your partnership in the gospel from the first day until now.
6 And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.
7 It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel.
8 For God is my witness, how I yearn for you all with the affection of Christ Jesus.
9 And it is my prayer that your love may abound more and more, with knowledge and all discernment,
10 so that you may approve what is excellent, and so be pure and blameless for the day of Christ,
11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.
Recently I attended a Sunday School class that was decidedly of the “once saved always saved” persuasion and we were spending some time in the passage below. Once we arrived at verse 6, the teacher mentioned how important this passage was and how he found comfort in it. He was exulting in the good work of God, that is, to supply Christian security to believers based solely on initial faith at the moment of conversion.
But I had questions.
I don’t think Paul is addressing the eternal security of the believers in Philippi.
He is writing to one of his very favorite church groups. The context is their fellowship in the gospel from the first day until now. Lets break this down a bit.
When Paul mentions fellowship, what is he talking about? The word Paul uses for fellowship can also be translated as partnership, or participation. The Philippians were partnering with Paul in the gospel. Is it simply the fact that they were Christians like he was and therefore they had fellowship?
Possibly.
But why is he defining the time limits so precisely, why does he have the ending clause of “from the first day until now”. I think when Paul uses “now”, he is referring to a very specific partnering, but is being incredibly delicate.
Out of all the churches planted by Paul, the Philippians had one (of many) qualities that made it stand out from the rest.
They loved Paul.
And he was reminded of this love on numerous occasions.
Consider what we know about the first day of Paul’s experience with this group of people.
Acts 16:15
And when she (Lydia) was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
Acts 16:33
And he (the Philippian jailer) took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. 34 And he brought them up into his house, and set meat before them, and rejoiced greatly, with all his house, having believed in God.
Also, the last time Paul visited with the fledgling church, after his release from the jail.
Acts 16:35-40
35 But when it was day, the magistrates sent the serjeants, saying, Let those men go. 36 And the jailor reported the words to Paul, saying, The magistrates have sent to let you go: now therefore come forth, and go in peace. 37 But Paul said unto them, They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison; and do they now cast us out privily? nay verily; but let them come themselves and bring us out. 38 And the serjeants reported these words unto the magistrates: and they feared, when they heard that they were Romans; 39 and they came and besought them; and when they had brought them out, they asked them to go away from the city. 40 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.
These three passages teach us a number of important characteristics of the Philippian church.
They were an inviting church. Both of the main characters of the church (Lydia and the jailer) invited this trouble maker into their homes. I did a quick review of the book of Acts and could not find another church that was as inviting to the apostle. As a matter of fact, I didn’t find any church that expressly accepted Paul into their lives as the Philippians did.
Verse 35 to 40 need a bit more background to understand what possibly happened during Paul’s final moments with the church. You see, the Philippian church was a Roman colony and as such had the Caesar’s eye on it more so than some of the other churches in the area. A government town. Paul, I think, used the injustice of the beating and imprisonment to broker a deal with the leaders of the City. I thinkit may have went something like this.
Paul “You realize I am a Roman citizen and the beating and imprisonment you subjected us to was illegal?”
City Official “Please leave our city without tattling on us”
Paul “The law of the Romans strictly forbids the beating and imprisonment of a Roman without a trial.”
City Official “Please leave our city without tattling on us”
Paul ” I have friends in the city that I care deeply for”
City Official “?”
Paul “Do we understand each other?”
In the final moments of Paul’s time with the Philippians, he may (or may not have) mentioned that he had discussed some issues with the city officials, He definitely encouraged the new believers, sharing the love of Jesus with them and saying their goodbyes.
Paul “You realize I am a Roman citizen and the beating and imprisonment you subjected us to was highly illegal”
But wait – remember in chapter 1, verse three, where the apostle state they have shared in the gospel from the first day? It is obvious that the Philippians shared with Paul and his companions their homes, their lives and their goods.
Wow – Carl – there is nothing in the previous passage that says the Philippians gave of their goods to Paul.
Granted, that may be a stretch, but they loved him and I think they gave him some moolah, you know – cash. Also, if you look at the end of the book, specifically verse 15 of the fourth chapter, you will find that this church was the only church that supported Paul when he left them behind.
Consider
Philippians 4:10-19
10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me. 14 Notwithstanding ye have well done, that ye did communicate with my affliction. 15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16 For even in Thessalonica ye sent once and again unto my necessity. 17 Not because I desire a gift: but I desire fruit that may abound to your account. 18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19 But my God shall supply all your need according to his riches in glory by Christ Jesus.
So lets get this straight. The Philippians supported Paul at the following times * When he left the Philippian church the first time * Twice in Thessalonica * At least one in Corinth * At least once in prison (the reason for the writing of this epistle)
Wow – Carl – there is nothing in the previous passage that says the Philippians gave of their goods to Paul in Corinth. (My my my – nothing gets by you now, does it?)
Consider
2 Corinthians 11:9
and when I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and so will I keep myself.
Paul could take gifts from the Philippians since they loved him. (They were not questioning Paul’s motives or reluctant in supplying his needs as some others were.
So, lets get back to the original issue.
What is the good work that Paul is referring to in the beginning of the book?
I humbly submit that he is referring to the Philippian church actively partnering in the gospel through supplying the apostles physical needs.
The “once saved always saved” teaching simply isn’t there!
Guess we will have to look somewhere else for that teaching!
Maybe a commentary?
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Calvin’s followers seek to justify their teaching with verses that, with just a little bit of explanation, seem to reinforce their philosophy.
You know – the Romans 9 passage, or maybe 1 Corinthians 2:14.
Some of these passages, without considering alternate views (i.e. listening to only Calvinist teachers!) tend to reinforce the Calvinistic thought pattern.
This series of video podcasts will provide a discussion that many Calvinists may have never heard, or considered.
Calvin’s followers seek to justify their teaching with verses that, with just a little bit of explanation, seem to reinforce their philosophy.
You know – the Romans 9 passage, or maybe 1 Corinthians 2:14.
Some of these passages, without considering alternate views (i.e. listening to only Calvinist teachers!) tend to reinforce the Calvinistic thought pattern.
This series of video podcasts will provide a discussion that many Calvinists may have never heard, or considered.
Calvin’s followers seek to justify their teaching with verses that, with just a little bit of explanation, seem to reinforce their philosophy.
You know – the Romans 9 passage, or maybe 1 Corinthians 2:14.
Some of these passages, without considering alternate views (i.e. listening to only Calvinist teachers!) tend to reinforce the Calvinistic thought pattern.
This series of video podcasts will provide a discussion that many Calvinists may have never heard, or considered.
Calvin’s followers seek to justify their teaching with verses that, with just a little bit of explanation, seem to reinforce their philosophy.
You know – the Romans 9 passage, or maybe 1 Corinthians 2:14.
Some of these passages, without considering alternate views (i.e. listening to only Calvinist teachers!) tend to reinforce the Calvinistic thought pattern.
This series of video podcasts will provide a discussion that many Calvinists may have never heard, or considered.
Calvin’s followers seek to justify their teaching with verses that, with just a little bit of explanation, seem to reinforce their philosophy.
You know – the Romans 9 passage, or maybe 1 Corinthians 2:14.
Some of these passages, without considering alternate views (i.e. listening to only Calvinist teachers!) tend to reinforce the Calvinistic thought pattern.
This series of video podcasts will provide a discussion that many Calvinists may have never heard, or considered.
Calvin’s followers seek to justify their teaching with verses that, with just a little bit of explanation, seem to reinforce their philosophy.
You know – the Romans 9 passage, or maybe 1 Corinthians 2:14.
Some of these passages, without considering alternate views (i.e. listening to only Calvinist teachers!) tend to reinforce the Calvinistic thought pattern.
This series of video podcasts will provide a discussion that many Calvinists may have never heard, or considered.
Considering the Bible 