La preservación condicional de los santos , o seguridad comúnmente condicional , es la creencia cristiana arminiana de que los creyentes son mantenidos a salvo por Dios en su relación salvadora con él bajo la condición de una fe perseverante en Cristo. [1] Los arminianos encuentran que las Escrituras describen tanto el acto inicial de fe en Cristo, "mediante el cual se efectúa la relación", y la fe perseverante en él "mediante la cual se mantiene la relación". [2] La relación del "creyente con Cristo nunca es una relación estática que existe como consecuencia irrevocable de una decisión, acto o experiencia pasada". [3]Más bien, es una unión viva que "procede de una fe viva en un Salvador viviente". [4] Esta unión viva se refleja en el simple mandamiento de Cristo: "Permanece en mí, y yo en ti" ( Juan 15: 4 ). [5]
Según los arminianos, la fe salvadora bíblica se expresa en el amor y la obediencia a Dios (Gálatas 5: 6; Hebreos 5: 8–9). [6] En la Confesión Remonstrante de 1621, los primeros Remonstrantes afirmaron que la fe verdadera o viva opera a través del amor, [7] y que Dios elige dar la salvación y la vida eterna a través de Su Hijo, "y finalmente glorificar a todos aquellos y solo aquellos creyendo verdaderamente en su nombre, o obedeciendo su evangelio, y perseverando en la fe y la obediencia hasta la muerte ... " [8]
Los arminianos creen que "es muy evidente en las Escrituras que el creyente está seguro". [9] Además, los creyentes tienen la seguridad de saber que no existe ningún poder externo o circunstancia que pueda separarlos del amor de Dios que disfrutan en unión con Cristo (Romanos 8: 35–39; Juan 10: 27–29). [10] Sin embargo, los arminianos ven numerosas advertencias en las Escrituras dirigidas a los creyentes genuinos acerca de la posibilidad de caer en la incredulidad y, por lo tanto, separarse de su unión salvadora con Dios a través de Cristo. [11] Los arminianos sostienen que si un creyente se vuelve incrédulo (comete apostasía), necesariamente deja de participar de las promesas de salvación y vida eterna hechas a los creyentes que continúan en la fe y permanecen unidos a Cristo. [12]
Por lo tanto, los arminianos buscan seguir a los escritores bíblicos al advertir a los creyentes sobre los peligros reales de cometer apostasía. Una manera segura y bíblica de evitar la apostasía es amonestar a los creyentes a madurar espiritualmente en su relación con Dios en unión con Cristo y mediante el poder del Espíritu. [13] La madurez tiene lugar cuando los seguidores de Cristo continúan reuniéndose con sus hermanos en la fe para recibir ánimo y fortaleza mutuos; exhortando a cada uno a amar a Dios ya los demás; [14] para seguir creciendo en la gracia y el conocimiento de nuestro Señor y Salvador Jesucristo; [15] y perseverar en la fe en la dependencia de Dios en oración a través de diversas pruebas y tentaciones. [dieciséis]
Antecedentes históricos
El erudito bautista del libre albedrío Robert Picirilli afirma:
Apropiadamente en último lugar entre los puntos de tensión entre el calvinismo y el arminianismo está la cuestión de si aquellos que han sido regenerados deben necesariamente perseverar (o ser preservados) o pueden apostatar y perderse. ... El propio Arminio y los Remonstrants originales evitaron una conclusión clara sobre este asunto. Pero plantearon la pregunta. Y las implicaciones naturales de los puntos de vista en el corazón del arminianismo, incluso en sus primeras etapas como movimiento formal, tendían a cuestionar si las suposiciones de perseverancia necesaria del calvinismo eran verdaderamente bíblicas. Las tendencias indicadas por las preguntas planteadas no tardaron en concretarse, por lo que el calvinismo y el arminianismo han llegado a estar tradicionalmente divididos en este tema. [17]
Antes de la época del debate entre calvinistas y arminianos en el Sínodo de Dort (1618-1619), la opinión de la iglesia primitiva parece estar del lado de la seguridad condicional. A partir de su investigación de los escritos de los primeros padres de la iglesia (90-313 d.C.), el erudito patrístico David W. Bercot llegó a esta conclusión: "Dado que los primeros cristianos creían que nuestra fe y obediencia continuas son necesarias para la salvación, se sigue naturalmente que creían que una persona 'salva' aún podía terminar perdida ". [18]
Arminius y seguridad condicional
Jacobus Arminius (1560-1609) llegó a la misma conclusión en sus propias lecturas de los primeros padres de la iglesia. Al responder a los argumentos del calvinista William Perkins a favor de la perseverancia de los santos, escribió: "En referencia a los sentimientos de los padres [de la iglesia primitiva], sin duda sabes que casi toda la antigüedad es de la opinión de que los creyentes pueden apartarse y perecer . " [19] En otra ocasión, señala que tal punto de vista nunca fue "considerado como una opinión herética", sino que "siempre ha tenido más partidarios en la iglesia de Cristo, que el que niega su posibilidad". [20] La opinión de Arminio sobre el tema se comunica claramente en esta declaración relativamente breve:
Mis sentimientos con respecto a la perseverancia de los santos son que aquellas personas que han sido injertadas en Cristo por la fe verdadera y, por lo tanto, han sido partícipes de su Espíritu vivificante, poseen suficientes poderes [o fuerza] para luchar contra Satanás, el pecado, el mundo y su propia carne, y obtener la victoria sobre estos enemigos, pero no sin la ayuda de la gracia del mismo Espíritu Santo. Jesucristo también, por su Espíritu, los ayuda en todas sus tentaciones, y les brinda la pronta ayuda de su mano; y, siempre que estén preparados para la batalla, imploren su ayuda y no les falte nada, Cristo los preserva de la caída. De modo que no les es posible, por ninguna de las astutas astucias o el poder de Satanás, ser seducidos o arrebatados de las manos de Cristo. Pero creo que es útil y será muy necesario en nuestra primera convención, [o Sínodo] instituir una investigación diligente de las Escrituras, si no es posible para algunos individuos por negligencia abandonar el comienzo de su existencia en Cristo, para volver a adherirse al presente mundo malo, rechazar la sana doctrina que una vez les fue dada, perder una buena conciencia y hacer que la gracia divina sea ineficaz. Aunque aquí afirmo abierta e ingenuamente, nunca enseñé que un verdadero creyente puede, ya sea total o finalmente, apartarse de la fe y perecer ; sin embargo, no voy a ocultar que hay pasajes de las Escrituras que me parecen llevar este aspecto; y las respuestas a ellas que se me han permitido ver, no son de tal clase que se aprueben en todos los puntos a mi entender. Por otro lado, se producen ciertos pasajes para la doctrina contraria [de la perseverancia incondicional] que son dignos de mucha consideración. [21]
Para Arminio, la seguridad del creyente está condicionada: "siempre que estén preparados para la batalla, imploren su ayuda y no les falte nada". Esto complementa lo que dice Arminio en otras partes de sus escritos: "Dios resuelve acoger en favor a los que se arrepienten y creen, y salvar en Cristo, a causa de Cristo, y por medio de Cristo, a los que perseveran [en la fe], pero dejar bajo el pecado y la ira de los impenitentes e incrédulos, y condenarlos como extraños de Cristo ". [22] En otro lugar escribe: "[Dios] quiere que los que crean y perseveren en la fe, sean salvos, pero que los incrédulos e impenitentes permanezcan bajo condenación". [23]
Los Remonstrants y la seguridad condicional
Después de la muerte de Arminio en 1609, los protestantes mantuvieron la opinión de su líder sobre la seguridad condicional y su incertidumbre con respecto a la posibilidad de la apostasía. Esto se evidencia en el quinto artículo redactado por sus líderes en 1610:
Que aquellos que están incorporados a Cristo por una fe verdadera, y por lo tanto se han convertido en participantes de su Espíritu vivificante, tienen de ese modo pleno poder para luchar contra Satanás, el pecado, el mundo y su propia carne, y ganar la victoria; bien entendido que es siempre mediante la ayuda de la gracia del Espíritu Santo; y que Jesucristo los asiste a través de su Espíritu en todas las tentaciones, les tiende la mano, y si tan solo están listos para el conflicto y desean su ayuda, y no están inactivos, les impide caer, para que no arte o poder de Satanás, puede ser engañado o arrebatado de la mano de Cristo, según la Palabra de Cristo, Juan 10:28: "Ni nadie los arrebatará de mi mano". Pero si son capaces, por negligencia, de abandonar nuevamente los primeros comienzos de su vida en Cristo, de regresar nuevamente a este presente mundo malo, de apartarse de la santa doctrina que les fue entregada, de perder la buena conciencia, de volverse desprovisto de gracia, que debe ser determinada más particularmente por la Sagrada Escritura, antes de que nosotros mismos podamos enseñarla con plena persuasión de nuestra mente. [24]
En algún momento entre 1610 y el procedimiento oficial del Sínodo de Dort (1618), los Remonstrantes se convencieron plenamente en sus mentes de que las Escrituras enseñaban que un verdadero creyente era capaz de apartarse de la fe y perecer eternamente como incrédulo. Formalizaron sus puntos de vista en "La Opinión de los Remonstrants" (1618). Los puntos tres y cuatro del quinto artículo dicen:
Los verdaderos creyentes pueden caer de la fe verdadera y pueden caer en pecados que no pueden ser consistentes con la fe verdadera y justificadora; no solo es posible que esto suceda, sino que incluso sucede con frecuencia. Los verdaderos creyentes pueden caer por su propia culpa en hechos vergonzosos y atroces, perseverar y morir en ellos; y por lo tanto finalmente caer y perecer. [25]
Picirilli comenta: "Desde ese período temprano, entonces, cuando el tema estaba siendo examinado nuevamente, los arminianos han enseñado que aquellos que son verdaderamente salvos deben ser advertidos contra la apostasía como un peligro real y posible". [26]
Otros arminianos que afirmaron la seguridad condicional
John Goodwin (1593-1665) fue un puritano que "presentó la posición arminiana de apostar en Redención redimida (1651)" [27], lo que llamó mucho la atención de los calvinistas. [28] En su libro, el obispo inglés Laurence Womock (1612-1685) proporciona numerosas referencias bíblicas al quinto artículo sobre la perseverancia entregado por los Remonstrants posteriores. [29] Philipp van Limborch (1633-1712) escribió la primera Teología Sistemática Remonstrante completa en 1702 que incluía una sección sobre la apostasía. [30] En 1710, un ministro de la Iglesia de Inglaterra, Daniel Whitby (1638-1726), publicó una obra importante en la que criticaba los cinco puntos del calvinismo, que involucra su doctrina de perseverancia incondicional. [31]
John Wesley (1703-1791), el fundador del metodismo , fue un abierto defensor de la seguridad condicional y crítico de la seguridad incondicional. En 1751, Wesley defendió su posición en una obra titulada "Pensamientos serios sobre la perseverancia de los santos". En él argumentó que un creyente permanece en una relación salvadora con Dios si "continúa en la fe" o "persevera en la fe hasta el fin". [32] Wesley afirmó que un hijo de Dios, "mientras siga siendo un verdadero creyente, no puede ir al infierno". [33] Sin embargo, si hace un "naufragio de la fe, entonces un hombre que cree ahora puede ser un incrédulo en algún momento" y convertirse en "un hijo del diablo". [33] Luego agrega: "Dios es el Padre de los que creen, mientras crean. Pero el diablo es el padre de los que no creen, ya sea que hayan creído una vez o no". [34] Al igual que sus predecesores arminianos, Wesley estaba convencido por el testimonio de las Escrituras de que un verdadero creyente puede abandonar la fe y el camino de la justicia y "caer de Dios para perecer eternamente". [34]
Desde John Wesley en adelante, parece que todos los pastores, eruditos o teólogos metodistas / wesleyanos publicados se han opuesto a la perseverancia incondicional: Thomas Olivers (1725-1799); [35] John William Fletcher (1729-1783); [36] Joseph Benson (1748–1821); [37] Leroy M. Lee (1758-1816); [38] Adam Clarke (1762-1832); [39] Nathan Bangs (1778-1862); [40] Richard Watson (1781-1833); [41] Thomas C. Thornton (1794-1860) [42] Samuel Wakefield (1799-1895); [43] Luther Lee (1800–1889); [44] Amos Binney (1802-1878); [45] William H. Browning (1805-1873); [46] Daniel D. Whedon (1805-1885); [47] Thomas N. Ralston (1806–1891); [48] Thomas O. Summers (1812-1882); [49] Albert Nash (1812-1900); [50] John Miley (1813-1895); [51] Philip Pugh (1817-1871); [52] Randolph Sinks Foster (1820-1903); [53] William Burt Pope (1822-1903); [54] BT Roberts (1823-1893); [55] Daniel Steele (1824-1914); [56] Benjamin Field (1827-1869); [57] John Shaw Banks (1835-1917); [58] y Joseph Agar Beet (1840-1924). [59]
Apostasía: definición y peligros
La definición de apostasía
La apostasía "significa la desautorización deliberada de la fe en Cristo hecha por un cristiano anteriormente creyente". [60] "Cremer afirma que la apostasia se usa en el sentido absoluto de 'pasar a la incredulidad', por lo tanto, una disolución de la 'unión con Dios que subsiste mediante la fe en Cristo'". [61] El erudito arminiano Robert Shank escribe:
La palabra inglesa apostasía se deriva del sustantivo griego apostasia . Thayer define la apostasia como 'un alejamiento, deserción, apostasía; en la Biblia sc. de la verdadera religión '. La palabra aparece dos veces en el Nuevo Testamento (Hechos 21:21, 2 Tesalonicenses 2: 3). Su significado está bien ilustrado en su uso en Hechos 21:21, ... "estás enseñando la apostasía (deserción) de Moisés". ... Una palabra afín es el sinónimo apostasion . Thayer define la apostación , como se usa en la Biblia, como "divorcio, repudio". Él cita Mateo 19: 7 y Marcos 10: 4 , ... "una carta de divorcio [ apostación ]". También cita Mateo 5:31 , ... "que le dé una carta de divorcio [ apostación ]". Cita el uso de la apostación por Demóstenes como "deserción, de un liberto de su patrón". Moulton y Milligan citan el uso de [ apostación ] como un "vínculo de renuncia (de la propiedad vendida) ... un contrato de renuncia ... la renuncia a los derechos de propiedad". También citan el uso de la apostación "con referencia a 'una escritura de divorcio'". El significado del verbo [relacionado] aphistēmi ... está, por supuesto, en consonancia con el significado de los sustantivos. Se usa transitivamente en Hechos 5:37, ... "atrajo a la gente en pos de él". Intransitivamente, significa partir, irse, desertar, retirarse, apartarse, volverse infiel , etc. [62]
I. Howard Marshall señala que aphistemi "se usa para renunciar a la fe en Lucas 8:13; 1 Timoteo 4: 1 y Hebreos 3:12, y se usa para alejarse de Dios en la LXX [es decir, Septuaginta, la traducción griega del Antiguo Testamento] ". [63] Marshall también señala que "la falta de persistencia en la fe se expresa mediante [otras palabras griegas] que significan apartarse, vagar y tropezar". [64] De particular importancia teológica [65] son el verbo skandalizō ("apartarse de la fe") [66] y el sustantivo skandalon (" incitación a la incredulidad, causa de la pérdida de la salvación, seducción"). [67]
Shank concluyó: "Un apóstata, según la definición del Nuevo Testamento, es aquel que ha roto su unión con Cristo al apartarse de una relación salvadora real con Él. La apostasía es imposible para los hombres que no han entrado en una relación salvadora con Dios ... . Las advertencias contra sucumbir al feo peligro de la apostasía están dirigidas ... a hombres que obviamente son verdaderos creyentes ". [68] J. Rodman Williams agrega:
Uno de los errores cometidos por aquellos que afirman la continuidad invariable de la salvación es ver la salvación demasiado como un "estado". Desde esta perspectiva, ser salvo es entrar en "un estado de gracia". Por cierto que sea que uno se mueva a un nuevo reino, ya sea que se le llame el reino de Dios, la vida eterna u otra expresión similar, el meollo del asunto es el establecimiento de una nueva relación con Dios. Antes de la salvación, uno estaba "sin Dios" o "contra Dios", separado de Su presencia. Ahora, a través de Jesucristo, se ha producido la reconciliación, la "unión con Dios". Además, el Espíritu Santo, que se hace presente, no es simplemente una fuerza o energía, sino Dios mismo en una relación nueva e íntima. Por lo tanto, si una persona comienza a "alejarse", no es por alguna condición o "estado" estático, sino por una Persona . Es una relación personal que por lo tanto se traiciona, se rompe, se pierde; este es el trágico significado de la apostasía. No se trata tanto de renunciar a algo, incluso tan maravilloso como la salvación, sino de abandonar a una Persona. Seguramente a través de tal acción también se pierde la salvación. Pero el asunto crítico es la ruptura de la relación con el Dios personal. [69]
Los peligros de la apostasía
Marshall encuentra cuatro peligros bíblicos que podrían servir como precursores para cometer apostasía: [70]
- 1. La persecución de los incrédulos - "Los creyentes ... con frecuencia se ven tentados a renunciar a su fe debido a las dificultades para mantenerla en medio de una feroz oposición".
- 2. Aceptar la falsa doctrina - "Cualquiera que sea la forma que se presente ... la tentación es embotar el borde de la fe en Jesucristo y, en última instancia, destruirla por completo".
- 3. Tentación al pecado - "El significado de esta forma de tentación es que hace que el creyente niegue el poder de Dios para preservarlo del pecado, para volver a las mismas cosas de las que fue salvo por la fe en Cristo (y que excluir al hombre del reino de Dios por su naturaleza), y realizar aquellos actos que están expresamente prohibidos por el Señor ... En otras palabras, el pecado es un acto y una actitud que es incompatible con la obediencia de la fe y, por lo tanto, constituye una negación de la fe ".
- 4. Cansancio en la fe - Aquí es donde "el creyente se aleja gradualmente de su fe y pasa a un estado de apostasía".
Marshall concluye: "El Nuevo Testamento contiene demasiadas advertencias sobre el peligro del pecado y la apostasía para que podamos ser complacientes con estas posibilidades ... Estos peligros son reales y no 'hipotéticos'". [71] El erudito metodista Ben Witherington agregaría : "El Nuevo Testamento sugiere que uno no está eternamente seguro hasta que está seguro en la eternidad. Aparte de eso, existe la posibilidad de apostasía o rebelión contra Dios por parte de alguien que ha creído en Cristo. La apostasía, sin embargo, no debe confundirse con la noción de "caer" accidental o inconscientemente. La apostasía es una rebelión consciente y deliberada contra Dios ... A menos que uno cometa tal acto de apostasía o rebelión, uno no necesita preocuparse por su salvación, porque Dios tiene un firme control sobre el creyente." [72]
Dado que la apostasía es una posibilidad real para los cristianos, los arminianos buscan seguir el ejemplo que brindan los escritores del Nuevo Testamento al instar a los cristianos a perseverar. [73] Scot McKnight aclara lo que significa y no significa la perseverancia para los arminianos:
No significa impecabilidad; no significa que estemos en una pendiente constante y constante hacia la santificación pura; no niega el tropiezo o la espiritualidad desordenada; no niega dudas y problemas. Simplemente significa que la persona continúa caminando con Jesús y no se aleja de él de manera resuelta. ... Lo que significa es una confianza continua en Dios. [74]
Dado que los arminianos ven el pecado como "un acto y una actitud que ... constituye una negación de la fe", [75] los creyentes que persisten en actuar como incrédulos eventualmente se convertirán en uno de ellos y compartirán su mismo destino y condenación. [76] Por lo tanto, "las únicas personas que necesitan perseverancia son los cristianos", y "las únicas personas que pueden cometer apostasía son los cristianos. Los no cristianos no tienen por qué perseverar o apostatar". [77] Por lo tanto, cuando a los cristianos se les advierte adecuadamente sobre los peligros de cometer apostasía, tales advertencias "pueden funcionar como un mandato moral que fortalece el compromiso con la santidad, así como la necesidad de volverse en completa confianza en Dios en Cristo a través de su Espíritu". [78]
Apoyo bíblico
A continuación se encuentran muchas Escrituras clave que los arminianos han utilizado para defender la seguridad condicional y la posibilidad de la apostasía.
Seguridad condicional en el Antiguo Testamento
- Deuteronomio 29: 18–20 - "Asegúrate de que no haya ningún hombre o mujer, clan o tribu entre ustedes hoy cuyo corazón se aparte del SEÑOR nuestro Dios para ir y adorar a los dioses de esas naciones; asegúrese de que no haya raíz entre ustedes que produce un veneno tan amargo. Cuando una persona así escucha las palabras de este juramento, invoca una bendición sobre sí mismo y, por lo tanto, piensa: "Estaré a salvo, aunque persista en seguir mi propio camino". ... El SEÑOR nunca estará dispuesto a perdonarlo; su ira y celo arderán contra ese hombre. Todas las maldiciones escritas en este libro caerán sobre él, y el SEÑOR borrará su nombre de debajo del cielo ". (NVI)
Joseph Benson comenta que nadie entre el pueblo de Dios debe "rebelarse" del Señor "para servir a otros dioses". La persona que lo hace es un "apóstata del Dios verdadero" que está "esparciendo su veneno para infectar a otros". Este apóstata se halaga a sí mismo pensando que está a salvo del juicio de Dios mientras no "sigue el mandato de Dios", sino sus propios recursos. Moisés advierte a los israelitas que sus esperanzas de paz y seguridad "no les servirán de nada si abandonan la ley de Dios y apostatan de su adoración y servicio". [79]
- 2 Crónicas 15: 1–2 - El Espíritu de Dios vino sobre Azarías hijo de Oded, y salió al encuentro de Asa y le dijo: "Escúchame, Asa, y todo Judá y Benjamín: el SEÑOR está contigo mientras tú estás con él. Si lo buscas, él será encontrado por ti, pero si lo abandonas, él te abandonará a ti. (ESV)
"Este es el propósito firme y eterno de Dios; para los que lo buscan, él será hallado propicio para siempre, y solo ellos abandonará a los que lo abandonan. En este versículo, la perseverancia incondicional de los santos no tiene lugar". [80]
- Ezequiel 18: 20–24 - "El alma que pecare, esa morirá. El hijo no llevará la culpa del padre, ni el padre cargará con la culpa del hijo. La justicia del justo será sobre él, y la maldad de el impío será sobre él. Pero si el impío se aparta de todos sus pecados que ha cometido, guarda todos mis estatutos y hace lo que es lícito y recto, de cierto vivirá, no morirá. que cometió, será recordado contra él; por la justicia que ha hecho, vivirá. ¿Me complazco en que muera el impío? " dice el Señor DIOS, "¿y no para que se aparte de sus caminos y viva? Pero cuando un justo se aparta de su justicia y comete iniquidad, y hace conforme a todas las abominaciones que hace el impío, ¿vivirá? la justicia que ha hecho no será recordada; por la infidelidad de la que es culpable y el pecado que ha cometido, por ellos morirá ". (NKJV)
¿Puede un hombre que una vez fue santo y puro, apartarse para perecer eternamente? SI. Porque Dios dice: "Si se aparta de su justicia"; . . . Y nos dice que un hombre puede "apartarse de esto" y "cometer iniquidad" y "actuar como el impío", que su justicia no se mencionará más en su cuenta que los pecados del el reincidente penitente debe mencionarse a su condenación; y "en el pecado que él" este hombre una vez justo, "pecó, y en la transgresión que cometió, por ellos morirá". . . . Entonces, Dios mismo nos informa que un hombre justo puede no solo caer mal, sino caer finalmente . [80]
Seguridad condicional en las enseñanzas de Jesús
- Mateo 5:27 - 30 - [Jesús dijo] "Oísteis que se dijo: 'No cometerás adulterio'. Pero yo os digo que todo el que mira a una mujer para desearla ya cometió adulterio con ella en su corazón. Y si tu ojo derecho te hace caer [ skandalizō ], sácatelo y échalo de ti, porque mejor te es que una de tus partes del cuerpo perezca y que todo tu cuerpo no sea arrojado al Gehena. Y si tu mano derecha te hace caer [ skandalizō ], córtala y tírala , porque mejor te es que una de las partes de tu cuerpo perezca y que todo tu cuerpo no entre en la Gehena (Disciples 'Literal Nuevo Testamento o DLNT)
La idea de arrancarte [el ojo derecho] y cortarte [la mano derecha], no hace falta decirlo, exige una medida violenta y decisiva para eliminar la fuente de la tentación. La razón se ve en "apartarse" [ skandalizō ], un término fuerte que no indica simplemente la tentación al pecado general, sino que lo lleva a uno virtualmente a la apostasía. ... La gravedad del pecado se hace aún más por la referencia a "Gehena" ... que implica el juicio final y el tormento eterno. Jesús quiere asegurarse de que los discípulos se den cuenta de la importancia del tema. ... [E] l es mucho mejor sufrir perdiendo su apéndice más importante que perderlo todo en el juicio final. ... [Uno] ne debe desechar violentamente todo lo que causa la lujuria, no sea que su vida espiritual y finalmente su destino eterno sean destruidos en el proceso. [81]
- Mateo 7:21 - [Jesús dijo] "No todo el que me dice: 'Señor, Señor' entrará en el reino de los cielos, sino el que hace la voluntad de mi Padre que está en los cielos". (DLNT)
"[V] iendo bajo la obediencia a 'la voluntad [del] Padre' (esta es especialmente la voluntad de Dios como se revela en el Sermón mismo = los mandamientos del amor 22: 37-40) no es una opción sino una necesidad para entrar en el reino. Una vida de obediencia ([nótese el] tiempo presente [verbo 'hacer', refiriéndose a] ... acción continua) a su voluntad es, de hecho, la definición de la 'mayor justicia' de 5:20 ". [82]
- Mateo 10: 16-17, 21-22 - [Jesús habla a sus doce discípulos] "He aquí, os envío como ovejas en medio de lobos; sed, pues, sabios como serpientes e inocentes como palomas. Cuidado con los hombres, porque te entregarán a los tribunales y te azotarán en sus sinagogas, y serás arrastrado ante gobernadores y reyes por mi causa, para dar testimonio ante ellos y los gentiles ... El hermano entregará al hermano a la muerte, y el engendre a su hijo, y los hijos se levantarán contra los padres y los matarán, y seréis aborrecidos de todos por causa de mi nombre. Pero el que persevere hasta el fin, éste será salvo ". (ESV)
"[B] e no se desanime ante la perspectiva de estas pruebas, porque el que persevera en la fe y la práctica del evangelio, y que soporta constantemente y con invencible paciencia estas persecuciones, (lo cual mi gracia es suficiente para que todos ustedes puedan hacer ,) será salvada final y eternamente de todo pecado y miseria, en el reino y la gloria de Dios ". [83]
- Mateo 10: 32–33 - [Jesús habla a sus discípulos] "Por tanto, todo el que me confiese delante de los hombres, yo también lo confesaré delante de mi Padre que está en los cielos. Pero al que me niegue delante de los hombres, yo también le negaré antes. Mi Padre que está en los cielos ". (NASB)
“El término 'confesar' ... aquí tiene la idea de proclamación pública de lealtad a Jesús ... Aquí el Hijo del Hombre en el trono confiesa o niega a las personas ante la corte celestial ... [v. 33] Pero quien me niegue delante de la gente, yo también negaré delante de mi Padre que está en los cielos ... Esta es una fuerte advertencia, porque 'negar' ... aquí significa renunciar a Cristo y es un lenguaje de apostasía. [84] En esta persecución pasaje, significa que las personas ceden ante la presión y renuncian a Cristo para evitar los golpes o la muerte ". [85]
- Mateo 18: 6-9 - [Jesús está hablando a sus discípulos] "Pero cualquiera que haga caer [ skandalizō ] a uno de estos pequeños que creen en mí , le sería mejor que le colgaran una piedra de molino al cuello y ser hundido en la parte profunda del mar. ¡Ay del mundo por las causas de la caída [ skandalon ]. Porque es una necesidad que las causas de la caída [ skandalon ] vengan; sin embargo, ay de la persona a través de a quien viene la causa de la caída [ skandalon ]. Pero si tu mano o tu pie te hace caer [ skandalizō ], córtalo y échalo de ti. Mejor te es entrar en la vida lisiado o cojo que ser arrojado al fuego eterno teniendo dos manos o dos pies. Y si tu ojo te hace caer [ skandalizō ], sácatelo y tíralo. Mejor es que entres en la vida tuerto que ser arrojado a la Gehena de fuego teniendo dos ojos ". (DLNT)
Sobre la base del contexto actual. . . parece que los "pequeños" son particularmente vulnerables a la tentación y la apostasía. . . . [Estos] "pequeños" son creyentes que están en peligro de ser "escandalizados", es decir, apartarse de Cristo ( skandalizō se usa así en 13:21; 24:10). [86] Los responsables de hacer que los pequeños se aparten están amenazados con la perdición eterna. No se da ninguna pista sobre si el skandalon (piedra de tropiezo) del versículo 7 es presentado ante los creyentes humildes por un extraño o un interno. Es de suponer que ambas posibilidades están a la vista; un cristiano vulnerable puede ser alejado por un no cristiano o alejado por un hermano creyente. . . . Aquí se advierte a los creyentes [en los versículos 8-9] que ejerzan la autodisciplina adecuada, ya que el resultado final de ceder continuamente a varias tentaciones bien puede ser apartarse de Cristo. [87]
- Mateo 18: 10-14 - [Jesús habla a sus discípulos] "Mirad que no despreciéis a uno de estos pequeños, porque os digo que en el cielo sus ángeles siempre ven el rostro de mi Padre que está en los cielos ¿Qué les parece? Si un hombre tiene cien ovejas y una de ellas se extravía, ¿no deja las noventa y nueve y va al monte a buscar la que se extravía? Os digo que se regocija más por esa oveja que por las noventa y nueve que no se extraviaron. Aun así, no es la voluntad de vuestro Padre que está en los cielos que se pierda uno de estos pequeños. (NKJV)
Habiendo advertido acerca de pecar contra los creyentes humildes (v. 6), Jesús advirtió a continuación en contra de mirar con desprecio a Sus pequeños, los humildes, como si no tuvieran valor en la economía de Dios. "Presta atención" sugiere advertencia y responsabilidad. "Despreciar" ... significa "sentir desprecio por alguien o algo porque se piensa que es malo o sin valor" (Louw y Nida 1: 763). El más poderoso. . . los creyentes deben respetar a los humildes siervos de Cristo. ... [S] i Dios y Sus ángeles se preocupan tanto por Sus pequeños, todos los creyentes deberían tener la misma preocupación unos por otros (Hagner 33B: 527). ... El Padre está tan concentrado en localizar a la única oveja errante que por un tiempo — y este es el primer punto de esta parábola — la única oveja recibe más atención y esfuerzo que las noventa y nueve (Nolland 742). ... Esta oveja se había descarriado, es decir, se había extraviado (griego planaō ) del resto del rebaño. Como esto se aplica a los creyentes, esto significa que pueden extraviarse hacia el pecado o la falsa creencia [cf. 18: 6-9]. ... La emoción del Pastor cuando encuentra la oveja perdida muestra el gran valor que el pastor le dio a cada oveja. ... El segundo y principal punto de esta parábola en Mateo se declara en el versículo 14: Dios el Padre no, literalmente, no es la voluntad del Padre, perder ni siquiera un hijo. La preocupación es por las ovejas que ceden a la tentación del pecado y se dirigen a la apostasía. La posibilidad de que una oveja se pierda y perezca enseña que los creyentes pueden perderse y apostatar [es decir, convertirse en incrédulos] ([So] Gundry 365). La posibilidad de encontrar la oveja antes de que muera enseña que los pequeños descarriados pueden ser rescatados antes de que cometan apostasía (Sant. 5: 19-20). La posibilidad de la apostasía (perecer, v. 14) es lo que motivó al pastor a "persistentemente" (Colina 274) [buscar] a las ovejas y luego a regocijarse grandemente cuando la oveja fue encontrada. [88]
- Mateo 24: 9–14 - [Jesús dijo a sus discípulos] "Entonces los entregarán a la tribulación y los matarán , y serán odiados por todas las naciones por causa de mi nombre. Y entonces muchos se apartarán [ skandalizō ] y se traicionarán unos a otros y se odiarán unos a otros. Y muchos falsos profetas se levantarán y extraviarán a muchos. Y debido a que aumentará la iniquidad, el amor de muchos se enfriará. Pero el que persevere hasta el fin, se salvará. Y esto el evangelio del reino será proclamado en todo el mundo como testimonio a todas las naciones, y entonces vendrá el fin ". (ESV)
Jesús "predice que muchos se apartarán (... [ skandalizō ], 24: 10a). ... Las traiciones, el odio, el engaño y el amor fallido caracterizan las formas en que los creyentes se apartarán de su fe". [89] El pronóstico del futuro es sombrío: muchos cristianos serán engañados y se convertirán en apóstatas. Se apartarán del mandamiento de Jesús de amar a Dios y amar a su prójimo como a sí mismos; en cambio, se 'odiarán unos a otros'. Los seguidores de Jesús por lo tanto, deben perseverar en la fe hasta el fin de la era o el fin de su vida física, lo que ocurra primero. No hacerlo constituiría apostasía y pérdida de la salvación eterna ". [90]
- Mateo 24: 42–51 - [Jesús habla a sus discípulos] "Por tanto, velad, porque no sabéis qué día vendrá vuestro Señor. Pero entiendan esto: si el dueño de la casa hubiera sabido a qué hora de la noche el ladrón venía, él habría vigilado y no habría dejado entrar en su casa. Así que tú también debes estar preparado, porque el Hijo del Hombre vendrá a la hora en que no lo esperas. ¿Quién, pues, es el fiel? ¿Y siervo prudente, a quien el amo ha puesto a cargo de los siervos de su casa para que les dé de comer a su tiempo? Le vendrá bien al siervo cuyo amo lo encuentre haciéndolo cuando regrese. lo pondrá a cargo de todas sus posesiones. Pero supongamos que ese siervo es malvado y se dice a sí mismo: "Mi amo se queda mucho tiempo fuera", y luego comienza a golpear a sus compañeros de servicio y a comer y beber con borrachos. El amo de ese sirviente vendrá el día en que no lo espera y a la hora no se da cuenta de. Lo cortará en pedazos y le asignará un lugar con los hipócritas, donde habrá llanto y crujir de dientes "(NVI).
Dado que el momento del regreso de Jesús es incierto, esto "requiere que sus seguidores siempre estén preparados para ello". [91] Jesús usa cinco parábolas "para expandir este tema desde diferentes ángulos". [92] La enseñanza de Jesús en Mateo 24: 45–51 ilustra cómo "un siervo que queda a cargo de la casa del amo" puede no estar preparado para el regreso del amo. [93] El erudito luterano Dale Bruner dice:
Jesús no está hablando de dos tipos de siervos en nuestra parábola: uno fiel y otro infiel. La palabra "ese" en la frase "ese siervo inicuo" certifica que estamos tratando con el mismo siervo, el que era bueno en los versículos anteriores. . . y por lo tanto es una advertencia: "Cuidado, 'buen siervo', porque puedes volverte malo muy rápidamente" (cf. Davies y Allison, 3: 386). Jesús está hablando de dos posibilidades (fidelidad o infidelidad) abiertas a un siervo (Jeremías, Par., 55; Schweizer, 463). ¡Está hablando de cada cristiano! [94]
"El siervo fiel y sabio que alimenta con devoción el pan espiritual de la casa" no necesita preocuparse por el tiempo del regreso de Jesús. [95] Pero ese mismo siervo puede convertirse en "un apóstata" actuando "de manera infiel, violando el mandamiento del amor de Jesús al abusar físicamente de sus compañeros (cf. 22: 37-41; 18: 28-30) y emborracharse en su lugar. de mantenerse alerta (cf. Lucas 21: 34-36; 1 Tesalonicenses 5: 7; 1 Corintios 6:10) ". [96] Ese siervo no estará listo para el regreso de su amo y se le asignará un lugar con los hipócritas "donde hay 'llanto y crujir de dientes' (Mateo 24: 51b), una frase en Mateo que representa el infierno (Mateo 8: 12; 13:42, 50; 22:13; 25:30; cf. Lucas 13:28) ". [97] Las implicaciones de esta enseñanza son claras: los discípulos escogidos por Jesús y, por extensión, cualquier discípulo de Jesús que escuche esta enseñanza, "son advertidos de estar preparados espiritual y moralmente para el regreso de Jesús". [98] "No deben comportarse como un apóstata [es decir, incrédulo] o de lo contrario sufrirán el destino de uno". [99]
- Marcos 8: 34–38 - Y convocando a la multitud con sus discípulos, les dijo: "Si alguno quiere venir en pos de mí, debe negarse a sí mismo, tomar su cruz y seguirme. la vida la perderá, pero el que pierda su vida por causa de mí y del evangelio, la salvará. Porque, ¿de qué le sirve al hombre ganar el mundo entero y perder su alma? Porque ¿qué dará el hombre a cambio de su alma? Porque el que se avergüence de mí y de mis palabras en esta generación adúltera y pecadora, el Hijo del Hombre también se avergonzará de él cuando venga en la gloria de su Padre con los santos ángeles ". (NASB)
En esta enseñanza, Jesús advierte contra una apostasía que está ligada a la persecución. [100] Ordena a sus discípulos (ya todo el que quiera ser su discípulo) que carguen con su cruz en abnegación y sigan siguiéndolo (8:34). [101] Jesús espera que sus discípulos lo sigan "en su viaje a Jerusalén, y ese camino implicará sufrimiento y muerte, pero eventualmente producirá nueva vida cuando Jesús resucite de entre los muertos". [100] Jesús prosigue con más detalles "sobre lo que implica llevar la cruz: 'porque quien quiera salvar su vida, la perderá, pero quien pierda su vida por mí y por el evangelio, la salvará' (Mc 8, 35; cfr. . Mateo 10:39; 16:25; Lucas 9:24; 17:33; Juan 12:25). Aquí 'vida' ... se refiere a la persona esencial que sobrevive a la muerte ... El dicho en 8:35 anima a los discípulos, especialmente cuando se enfrentan a la persecución y al martirio, a mirar más allá de la vida temporal y recibir la vida eterna, y a la inversa, les advierte que no guarden su vida temporal a costa de perder la vida eterna . no valdría el valor de su vida en la era venidera (8: 36–37) ". [102] La consecuencia de perder la vida en la era venidera en el versículo 35 se explica con más detalle en los siguientes versículos y en el capítulo 9: 42-50. [103] "Jesús continúa advirtiendo que en la era venidera el Hijo del Hombre se avergonzará de los que lo negaron en la era actual (Marcos 8:38; cf. Lucas 12: 8–9; Mateo 10:32). –33; 1 Juan 2:28; 2 Tim. 2:12; Herm. Sim 8.6–4; 9.21.3) ". [103] Esta enseñanza "se refiere a la vida ganada o perdida en el día del juicio" una vez que ocurre la venida de Cristo. [103] "En este juicio, Jesús se avergonzará de sus antiguos seguidores que se avergonzaron de él, y se desvinculará de ellos. En esencia, se advierte a los discípulos que negar a Cristo antes que otros resultará en que Cristo los niegue. en su segunda venida. Él los repudiará. Esto se refiere a un veredicto negativo y la pérdida de la vida eterna ". [104]
- Marcos 9: 42–50 - [Jesús está hablando con sus discípulos] "Y cualquiera que haga caer [ skandalizō ] a uno de estos pequeños que creen en mí , sería mejor para él si en su lugar tuviera una piedra de molino de asno alrededor del cuello, y había sido arrojado al mar. Y si tu mano te hiciera caer [ skandalizō ], córtatelo . Es mejor que entres lisiado en la vida que entres al Gehena con las dos manos, al fuego inextinguible. si tu pie te hace caer [ skandalizō ], córtalo. Es mejor que entres cojo en la vida que ser arrojado al Gehena teniendo dos pies. Y si tu ojo te hace caer [ skandalizō ], tira Es mejor que entres en el reino de Dios con un solo ojo que ser arrojado al Gehena con dos ojos, donde el gusano de ellos no se acaba y el fuego no se apaga ". (DLNT)
"Jesús pronuncia una advertencia ominosa en contra de influir en un niño creyente ... para que cometa apostasía (v. 42)". [105] Jesús no especifica "si la persona imaginada como causante de este [skandalizō] es un creyente o un incrédulo ... [Él] simplemente enfatiza [s] que 'cualquiera' ... hace que un creyente ... perder su fe está en peligro de ser arrojado al infierno " [106] Jesús pasa de advertir a cualquiera que esté involucrado en hacer que los creyentes se aparten, a advertir a sus discípulos que si sus manos, pies u ojos los hacen caer (skandalizō) deben "separar el miembro de su cuerpo antes que ser arrojados al Gehena". [107] Esta amputación de partes del cuerpo "difícilmente podría ser más impactante ... nada menos que la vida eterna y la muerte están en juego" (entrar en la vida [eterna] / el reino de Dios o ser arrojado al infierno). [108] Jesús usa una hipérbole para transmitir la seriedad de lidiar rápida y decisivamente con "cualquier tipo de pecado o tentación que pueda causar la caída de un seguidor de Cristo". [109] Dado que Jesús creía que "los destinos eternos están en juego" [110] al tratar con el pecado, debemos "tener cuidado de no silenciar las imágenes y silenciar la alarma de Jesús". [111] "Jesús ... eligió deliberadamente imágenes duras y escandalosas para alertar a los discípulos de que sus vidas tiemblan en la balanza ... [Y] una indiferencia indiferente por el pecado en la propia vida pone en peligro la salvación de uno". [112]
- Lucas 8: 11-13 - [Jesús dijo] "La parábola es esta: La semilla es la palabra de Dios. Los que están en el camino son los que han oído; luego viene el diablo y quita la palabra de sus corazones, para que no crean y se salven. Y los que están en la roca son los que, al oír la palabra, la reciben con gozo. Pero estos no tienen raíz; creen por un tiempo, y en el tiempo de la prueba se apartan. . " (ESV)
La semilla es la palabra de Dios, y el primer lugar donde ha caído es a lo largo del camino. El grupo inicial escucha, pero no se aferra realmente a la palabra de Dios. El diablo no tiene ninguna dificultad para sacarlo de sus corazones. En su caso, ninguna respuesta de fe ha ligado el mensaje a sus corazones ... lo que podría haberles traído la salvación (cf. Hch. 15:11; 16:31). El segundo grupo tiene un problema diferente. Ellos "reciben la palabra", un modo de expresión que indica una correcta respuesta de fe al evangelio (Hechos 8:14; 11: 1; etc.). ... El potencial real de estas plantas recién germinadas solo saldrá a la luz cuando las presiones surjan en algún tipo de prueba. Así como las verdaderas y profundas lealtades de Jesús fueron puestas a prueba en Lucas 4: 1-13, también lo serán las de todos los que responden al evangelio cristiano. Si el enraizamiento no está allí, la nueva vida se marchitará. La apostasía es el resultado. [113]
- Lucas 12: 42–46 - El Señor dijo [a sus discípulos]: "¿Quién, pues, es el administrador fiel y sabio, a quien el amo pondrá a cargo de sus siervos para que les dé su ración de comida a su debido tiempo? siervo a quien su señor encontrará haciéndolo cuando él venga. De cierto os digo: lo pondrá a cargo de todas sus posesiones. Pero si ese siervo dice en su corazón: "Mi señor se queda lejos por mucho tiempo". Y comienza a golpear a los sirvientes y sirvientas, a comer y beber y emborracharse, entonces el señor de ese sirviente llegará en un día en que no se lo esperaba y en una hora que su sirviente no conoce. él en dos y asignarle un lugar con los incrédulos. (EHV)
Algunos argumentan que "el siervo infiel de los versículos 45, 46 nunca fue un verdadero discípulo". [114] Sin embargo, este argumento se basa en una suposición falsa. [115] "En primer lugar, debe suponerse que en la parábola se contemplan dos servidores diferentes, uno de los cuales resulta fiel y el otro infiel. Pero Jesús no habló de dos sirvientes. Más bien, sólo habló de 'ese sirviente' ho doulos ekeinos [en los versículos 43, 45, 46]. El pronombre demostrativo ekeinos ['que'] es enfático. El lenguaje prohíbe cualquier suposición de que hay más de un sirviente en la parábola ". [115] Por tanto, "la parábola de Jesús ... se refiere únicamente a los hombres que le conocen y a quienes confía solemnes responsabilidades como verdaderos discípulos". [116]
Un análisis preciso de la parábola es el siguiente: [117] La pregunta (v. 42): "¿Quién, pues, es el administrador fiel y sabio" a quien su Señor recompensará por dar a sus siervos "su ración de comida en el momento adecuado?" La Respuesta (v. 43): "ese siervo a quien el amo encuentra haciéndolo cuando regresa". La recompensa (v. 44): "lo pondrá a cargo de todas sus posesiones". El peligro (v. 45): “Ese siervo” puede actuar con infidelidad durante la larga ausencia de su amo golpeando a otros siervos y emborrachándose. La pena (v. 46): El maestro vendrá inesperadamente y "lo partirá en dos y le asignará un lugar con los incrédulos" (o "infieles").
El destino final del incrédulo / infiel no es otro que la "condenación eterna" [118] en el "infierno". [119] Si un discípulo de Jesús persiste en actuar como un incrédulo mientras su maestro no está, eventualmente se convertirá en un incrédulo y compartirá su mismo destino cuando el maestro regrese. [120] Esta es una fuerte advertencia a los discípulos de Jesús sobre la posibilidad de convertirse en "apóstata" a través de la infidelidad manifestada en un comportamiento egoísta y pecaminoso. [121]
- Juan 12: 24-26 - [Jesús dijo] "De cierto, de cierto os digo, que si el grano de trigo no cae en la tierra y muere, queda solo; pero si muere, da mucho fruto. El que ama a su la vida la pierde, y el que aborrece su vida en este mundo, para vida eterna la guardará. Si alguno me sirve, que me siga; y donde yo esté, allí estará también mi siervo. Si alguno me sirve, el Padre me honrará. él." (ESV)
"Después de que Jesús habla de su próxima muerte (12: 23-24), proclama en 12:25, 'el que ama su vida, la pierde; el que odia su vida en este mundo, para vida eterna la guardará'". [122] Como "en los textos sinópticos ... el dicho es relevante para la persecución y el martirio, y un verdadero discípulo de Jesús debe estar dispuesto a 'odiar' su vida en el sentido de estar dispuesto a perderla por el bien de de Jesús ". [123] Aquellos "seguidores de Jesús que 'odian' su vida, la guardan para vida eterna". [123] Aquellos seguidores que terminen amando su vida más que seguir a Jesús durante tiempos de persecución, "se apartarán" y perderán la "vida eterna". [123] Así, " Jesús advierte a sus fieles seguidores que no cometan apostasía " en 12:25. [124]
- Juan 15: 1–6 - [Jesús está hablando a sus once discípulos menos Judas] "Yo soy la vid verdadera, y mi Padre es el viñador. Todo pámpano en mí que no da fruto, lo quita, y poda todo pámpano. que da fruto para que dé más fruto. Ya estáis limpios por la palabra que os he hablado. Permaneced en Mí, y Yo en vosotros. Así como el pámpano no puede dar fruto por sí mismo si no permanece en el vid, así tampoco vosotros si no permanecéis en Mí. Yo soy la vid, vosotros los pámpanos. El que permanece en Mí y Yo en él, da mucho fruto, porque sin Mí nada podéis hacer. Si alguno no permanece en Mí. Yo, como una rama, es arrojado a un lado y se seca. Los recogen, los arrojan al fuego y se queman ". (HCSB)
"Jesús habla de dos categorías de pámpanos: infructuosos y fructíferos ... Los pámpanos que dejan de dar fruto son los que ya no tienen la vida que proviene de la fe duradera en Cristo y del amor a él. Estos" pámpanos "el Padre corta de la vid [v. 2], es decir, los separa de la unión vital con Cristo. Cuando dejan de permanecer en Cristo, dejan de tener vida, por lo que son cortados y arrojados al fuego (v. 6). [125 ] "Este versículo muestra ... por lo tanto, puede ocurrir ... una verdadera apostasía de los que realmente han sido discípulos de Jesús. ... El que apostata [es decir, se vuelve incrédulo] es echado fuera, es decir, de la viña del reino de Dios. El casting viene solo después de la apostasía, pero seguramente llega. Pero cortado de la vid y desechado, el pámpano tiene por poco tiempo la savia de la vida en sí mismo; se dirá enseguida ... ('está marchito'). ... El resto, entonces, es el ... ('recoger', 'arrojar al fuego' y 'quemar'), es decir, el juicio final ". [126] Jesús" deja inequívocamente claro "que él "no creyó 'una vez en la vid, siempre en la vid'. Más bien, ... Jesús les dio a sus discípulos una advertencia solemne pero amorosa de que de hecho es posible que los verdaderos creyentes finalmente abandonen la fe, le den la espalda a Jesús, no permanezcan en él y, por lo tanto, sean arrojados al fuego eterno del infierno. . " [127]
Seguridad condicional en el libro de los Hechos
- Hechos 14: 21–22 : Ellos [Pablo y Bernabé] predicaron el evangelio en esa ciudad y ganaron una gran cantidad de discípulos. Luego regresaron a Listra, Iconio y Antioquía, fortaleciendo a los discípulos y animándolos a permanecer fieles a la fe. "Debemos pasar por muchas dificultades para entrar en el reino de Dios", dijeron. (NVI)
El cuidado de seguimiento de Pablo con los nuevos cristianos involucró advertirles sobre la necesidad de soportar dificultades. [128] "La dificultad es un ingrediente clave del discipulado. Pablo también enseña esto en sus cartas ( Filipenses 1: 28–30 ; 1 Tesalonicenses 3: 3 ), y Jesús lo mencionó en su llamado básico al discipulado ( Lucas 9: 23– 24 ) ". [129] Pablo afirma que soportar dificultades "es una condición para entrar en el reino de Dios". [130] Todo el "fortalecimiento" y "alentarlos a permanecer fieles a la fe" tenía el propósito de permitirles perseverar en la fe a través de las dificultades venideras que Jesús y Pablo dijeron que era una parte normal de ser un seguidor de Jesús. [131]
- Hechos 20:28 –32 - Cuídense de ustedes mismos y de todo el rebaño del cual el Espíritu Santo los ha hecho supervisores, para pastorear la iglesia de Dios que él obtuvo con la sangre de su propio Hijo. Sé que después de que yo me haya ido, entrarán lobos feroces entre ustedes, que no perdonarán al rebaño. Incluso de entre su propio grupo se levantarán hombres que enseñarán perversiones de la verdad para atraer a los discípulos tras ellos. Por eso, estad alerta, recordando que día y noche durante tres años no dejé de advertir a cada uno de ustedes con lágrimas. Y ahora os encomiendo a Dios y al mensaje de su gracia. Este mensaje puede edificarte y darte una herencia entre todos los santificados. (NETO)
Pablo advierte a los ancianos de Éfeso que estén alerta y que tengan cuidado con ustedes mismos y con el rebaño de Dios, porque llegará un tiempo en que los lobos feroces vendrán a atacar al pueblo de Dios desde afuera y desde adentro. [132] Estos falsos maestros pervertirán la verdad del mensaje del evangelio con la esperanza de alejar a los "creyentes cristianos (de la fe)", persuadiéndolos de "apostatar". [133] Sorprendentemente, algunos de los ancianos "se convertirán en apóstatas" "falsos maestros" que "seducirán a los miembros de su congregación para que se aparten del mensaje cristiano". [134] La "inclusión de la advertencia en Hechos 20" de Lucas habría puesto a sus lectores en alerta máxima con respecto a los "maestros peligrosos situados dentro de la comunidad cristiana que alejan a los creyentes de la fe apostólica". [134]
Seguridad condicional en los escritos del apóstol Pablo
- Romanos 8: 12-13 - Así que, hermanos, tenemos obligación, no para con la carne, de vivir según la carne; porque si vivís según la carne, debéis morir; pero si por el Espíritu matas las obras de la carne, vivirás. (NASB)
"Aquí Pablo dirige esta advertencia específicamente a sus 'hermanos' (v. 12). No está hablando de un 'cualquiera' anónimo (v. 9) que no sea un verdadero cristiano, sino que está hablando directamente a estos hermanos en segunda persona. plural: 'Si usted vive según la carne, que va a morir.' 'Morir' no puede significar morir físicamente, porque eso sucederá independientemente. Por lo tanto, significa morir espiritualmente volviendo a una condición de no salvo; o morir eternamente en el infierno. En realidad, estos no pueden separarse ". [135] "Si el creyente permite que los impulsos de la carne vuelvan a dominar, se enfrenta a la terrible perspectiva de la apostasía y la muerte eterna (cf. 2 Pedro 2: 19-22)". [136]
- Romanos 11: 19–21 . Entonces dirás: "Se cortaron las ramas para que yo pudiera ser injertado". ¡Así es! Fueron desgajados a causa de su incredulidad, pero tú permaneces solo por la fe. ¡No seas arrogante, pero ten miedo! Porque si Dios no perdonó a las ramas naturales, ciertamente tampoco te perdonará a ti. Considere, entonces, la bondad y la severidad de Dios: su severidad para con los que cayeron, pero la bondad de Dios para con usted, si continúa en su bondad. De lo contrario, usted también será cortado. (ISV)
Los versículos 20-22 implican claramente una enfática contradicción de la enseñanza, por Calvino y otros, de que todos los que han sido justificados finalmente serán salvos. Porque Pablo asume en todo momento que sus lectores ya están justificados, son adoptados como hijos y herederos de Dios, y poseen el Espíritu de Dios como primicia de su herencia: véanse los capítulos 5: 9-11; 6:18, 22; 8: 2, 15, 16, 23. Sin embargo, les advierte solemne y enfáticamente que, a menos que continúen en la bondad de Dios, serán cortados. Este último no puede ser menos que el castigo ya infligido a los judíos incrédulos que han sido desgajados, y que se presentan en el versículo 20, 21 como una advertencia a los gentiles creyentes. Porque el profundo dolor de Pablo por los judíos incrédulos prueba claramente que, en su opinión, están en el camino de la destrucción (capítulo 2:12) esperando a los pecadores impenitentes. Su advertencia a los gentiles que ahora se mantienen firmes por fe implica claramente que, a menos que continúen en la fe, experimentarán un destino similar. Por lo tanto, aceptamos las palabras que tenemos ante nosotros en su significado simple y pleno. Aunque la salvación, desde el primer buen deseo hasta la victoria final, es enteramente una obra de Dios, un regalo de su favor inmerecido y una realización de su propósito eterno, sin embargo, tanto en su comienzo como en su continuación, está totalmente condicionada a la fe del hombre. [137]
- Romanos 14: 13–23 - Por lo tanto, dejemos de juzgarnos unos a otros. En cambio, decida no poner ningún obstáculo u obstáculo en el camino de su hermano. Como alguien que está en el Señor Jesús, estoy plenamente convencido de que ningún alimento es inmundo en sí mismo. Pero si alguien considera algo inmundo, para él es inmundo. Si tu hermano está angustiado por lo que comes, ya no estás actuando con amor. No destruyas con tu comida a tu hermano por quien Cristo murió. No permitas que se hable de lo que consideras bueno como malo. Porque el reino de Dios no es comida ni bebida, sino justicia, paz y gozo en el Espíritu Santo, porque todo el que sirve a Cristo de esta manera agrada a Dios y es aprobado por los hombres. Por tanto, hagamos todo lo posible por hacer lo que conduzca a la paz y la edificación mutua. No destruyas la obra de Dios por causa de la comida. Toda la comida es limpia, pero está mal que un hombre coma cualquier cosa que haga tropezar a otra persona. Es mejor no comer carne ni beber vino ni hacer ninguna otra cosa que pueda provocar la caída de tu hermano. Entonces, cualquier cosa que crea acerca de estas cosas, debe quedar entre usted y Dios. Bienaventurado el hombre que no se condena a sí mismo por lo que aprueba. Pero el que tiene dudas es condenado si come, porque lo que come no es por fe; y todo lo que no proviene de la fe es pecado. (NVI, 1984)
Al cristiano fuerte se le advierte que no ponga tropiezo (... Proskomma ) o obstáculo (... skandalon ) en el camino de un hermano…. El tropiezo en este versículo es espiritual… se refiere a tropezar y caer en pecado…. Se refiere a ... una verdadera "caída espiritual" (Moo, 851). La causa de tal tropiezo espiritual sería un acto por parte del hermano fuerte que no es malo en sí mismo, pero que un hermano débil percibe como malo. Tal acto se convierte en una piedra de tropiezo cuando el hermano débil lo observa y es influenciado por él para hacer lo mismo, aunque en su corazón cree que está mal , que es pecado (v. 23). De esta manera, el hermano fuerte ha influido inadvertidamente en el hermano débil para que "caiga en el pecado y en la ruina espiritual potencial" (Moo, 852), simplemente por ejercer su libertad cristiana. El punto es que debemos ser sensibles a cómo nuestra conducta está afectando a otros, y debemos estar dispuestos a renunciar a un comportamiento perfectamente legítimo si tiene el potencial de hacer que alguien peque contra su conciencia…. En el v. 13 Pablo insta al cristiano fuerte a no poner piedra de tropiezo en el camino del débil; aquí en el v. 15 da una razón para esto, es decir, no es consistente con el amor. ... Para el que ama, el bienestar espiritual de un hermano débil es siempre más importante que disfrutar del derecho a comer lo que quiera ... No es obrar con amor si el ejercicio de la libertad influye en un hermano débil para que siga su ejemplo y así caiga en el pecado violando su propia conciencia. [Pablo continúa escribiendo:] No al comer destruyas a tu hermano por quien Cristo murió. La palabra griega para "destruir" es ... ( apollymi ), una palabra muy fuerte .... ¿Qué tan grave es esta destrucción? ¿Se refiere Pablo a la pérdida de la salvación y la condenación al infierno? ... Debo concluir ... que esta fuerte advertencia implica que el ejercicio descuidado y sin amor de la libertad cristiana puede llevar a la pérdida real de la salvación de un hermano débil. Apollymi se usa con frecuencia en el sentido de destrucción eterna en el infierno (p. Ej., Mateo 10:28; Lucas 13: 3; Juan 3:16; Rom 2:12). La referencia al hecho de que Cristo murió por estos hermanos débiles apoya este significado aquí. Es decir, la destrucción a la vista negaría el propósito mismo de la muerte de Cristo, que es salvarlos de la condenación eterna…. El versículo no se puede reconciliar con "una vez salvo, siempre salvo". [138]
- Romanos 16: 17–20 . Hermanos, los insto a que tengan cuidado con aquellos que causan divisiones y ponen obstáculos en su camino que son contrarios a las enseñanzas que han aprendido. Manténgase alejado de ellos. Porque tales personas no sirven a nuestro Señor Cristo, sino a sus propios apetitos. Con palabras suaves y halagos engañan la mente de gente ingenua. Todos han oído hablar de tu obediencia, por eso estoy lleno de gozo por ti; pero quiero que seas sabio en lo que es bueno e inocente en lo que es malo. El Dios de paz pronto aplastará a Satanás bajo tus pies. La gracia de nuestro Señor Jesús sea contigo. (NVI, 1984)
Pablo advierte a los cristianos romanos sobre los falsos maestros antes de que aparezcan en la comunidad. ... Les ordena que estén atentos o mantengan una vigilancia constante con respecto a los peligrosos herejes que pueden llegar en cualquier momento. El primer problema con estas personas es que provocan divisiones o "disensiones" en la comunidad. ... En segundo lugar, ponen obstáculos o "piedras de tropiezo" ante los creyentes. ... estas son fuerzas [es decir, enseñanzas] que destruyen la fe de uno y pueden llevar a la apostasía. De hecho, esta es una característica principal de la herejía. En realidad, destruye las doctrinas centrales de la fe cristiana. [139]
- 1 Corintios 3: 16–17 : ¿No saben que ustedes mismos son el templo de Dios y que el Espíritu de Dios habita en medio de ustedes? Si alguien destruye el templo de Dios, Dios destruirá a esa persona; porque el templo de Dios es sagrado, y ustedes juntos son ese templo. (NVI)
Dado que este edificio comunitario es el templo de Dios, donde mora el Espíritu de Dios, Pablo presenta una nueva y más seria amenaza. Si bien algunos constructores pueden hacer un trabajo pésimo al construir sobre los cimientos y su trabajo se consumirá, algunos trabajos van más allá de la mera chapuza y se vuelven destructivos. Paul asume que la comunidad puede ser destruida por los de adentro, no por los de afuera ... Es una advertencia severa. Él tiene en mente la destrucción real, y aquellos que destruyan el templo de Dios también serán destruidos…. Pablo no describe cómo se destruye el templo, pero indudablemente se relaciona de alguna manera con su arrogancia jactanciosa, su afán por evaluar a los demás y su partidismo competitivo, todas las cosas que dividen a Cristo ... Pablo permite que los lectores se imaginen que Sus mezquinos celos (3: 3), jactancia (1:29; 3:21; 4: 7), arrogancia (4: 6, 18, 19) y peleas (1:11; 3: 3) podrían calificar para este juicio sombrío. La supervivencia de la iglesia y su salvación está en peligro. [140]
- 1 Corintios 6: 7–11: el mero hecho de que tengan juicios entre ustedes significa que ya han sido completamente derrotados. ¿Por qué no ser agraviado? ¿Por qué no ser engañado? En cambio, ustedes mismos hacen trampa y hacen mal, y les hacen esto a sus hermanos. ¿No sabéis que los malvados no heredarán el reino de Dios? No os dejéis engañar: Ni los inmorales, ni los idólatras, ni los adúlteros, ni los prostitutas, ni los homosexuales, ni los ladrones, ni los avaros, ni los borrachos, ni los calumniadores ni los estafadores, heredarán el reino de Dios. Y eso es lo que eran algunos de ustedes. Pero fuiste lavado, fuiste santificado, fuiste justificado en el nombre del Señor Jesucristo y por el Espíritu de nuestro Dios. (NVI, 1984)
Los 'impíos' no heredarán el reino de Dios. "Esto, por supuesto, se refiere a la consumación escatológica [es decir, futura y final] del reino ... El punto de Pablo en todo esto es para advertir a" los santos, "... que si persisten en los mismos males que los "impíos", corren el mismo peligro de no heredar el reino. Algunas teologías tienen gran dificultad con tales advertencias, lo que implica que son esencialmente hipotéticas ya que los hijos de Dios no pueden ser "desheredados". la teología no toma en serio la tensión genuina de textos como éste. La advertencia es real, los malvados no heredarán el reino ... La preocupación de Pablo es que los corintios deben "dejar de engañarse a sí mismos" o "dejarse engañar". persistiendo en el mismo comportamiento que los que ya están destinados al juicio, se están poniendo en peligro muy real de ese mismo juicio. Si no fuera así, entonces la advertencia en ninguna advertencia [141].
- 1 Corintios 8: 9–13 - Pero ten cuidado de que este derecho tuyo no se convierta de alguna manera en una oportunidad de tropiezo para los débiles. Porque si alguien te ve, el que tiene conocimiento, reclinado [para comer] en un templo de ídolos, ¿no se edificará su conciencia, siendo débil, para comer los alimentos sacrificados a los ídolos? Porque el que es débil está siendo destruido por tu conocimiento, ¡el hermano por el cual Cristo murió! Y de esta manera pecando contra los hermanos y golpeando su conciencia siendo débil, estás pecando contra Cristo. Por esta misma razón, si la comida hace que mi hermano se caiga, nunca comeré carnes, nunca, en orden, para no hacer que mi hermano se caiga. (DLNT)
Pablo advierte solemnemente [a los cristianos] del peligro de incursionar en prácticas idólatras. Los versículos 10-12 ofrecen una descripción específica de cómo Pablo imagina el posible daño infligido a la comunidad por aquellos que quieren comer la carne de los ídolos. Los débiles verán a los gnōsis [conocimiento] -los jactanciosos comiendo en el templo de un ídolo y serán influenciados, contrariamente a sus propias conciencias, para participar en la misma práctica (v. 10)…. [Pablo] está preocupado ... porque los creyentes más débiles ... sean atraídos ... de nuevo a la adoración de ídolos ... En el versículo 11, Pablo declara las terribles consecuencias de tal compromiso cultural: Los débiles serán "destruidos" [ apollymi ]. Este lenguaje no debe diluirse. [142]
David Garland afirma: "Paul siempre usa el verbo [ apollymi ] para referirse a la destrucción eterna y final ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387-88; Schrage 1995: 265; Cheung 1999: 129) .Si la salvación significa que Dios 'nos rescató del poder de las tinieblas y nos trasladó al reino de su amado Hijo' (Colosenses 1:13), entonces regresar a la idolatría y al régimen de las tinieblas significa la ruina eterna. . " [143] Robert Picirilli señala que "el verbo [ apollymi ] está en tiempo presente ... 'Tu hermano está muriendo'. (Este uso del presente es futurista, por supuesto, pero pone el futuro en el tiempo presente como algo que ya está en proceso.) Pablo no quiere decir que este hermano débil haya perecido todavía; pero sí quiere decir que el resultado de su caída en el pecado, si el proceso no se invierte de alguna manera, es seguro que será su ruina eterna ". [144] Picirilli concluye: "El pecado persistente, por parte de un cristiano, puede llevar a una retractación de la fe en Cristo y, por lo tanto, a la apostasía [es decir, a convertirse en un incrédulo] ya la destrucción eterna". [145]
- 1 Corintios 9: 24–27 - ¿No sabéis que los corredores en un estadio todos corren, pero sólo uno recibe el premio? Corre de tal manera que puedas ganar. Ahora todo el que compite ejerce el autocontrol en todo. Sin embargo, lo hacen para recibir una corona perecedera, pero nosotros una imperecedera. Por tanto, no corro como quien corre sin rumbo, ni boxeo como quien golpea el aire. En cambio, disciplino mi cuerpo y lo pongo bajo estricto control, para que después de predicar a otros, yo mismo no sea descalificado. (HCSB)
Pablo emite un imperativo "Corre de tal manera que puedas ganar [el premio]" (9: 24b, DLNT), que controla todo el párrafo. [146] La orden ("corre") sugiere que algunos creyentes no están corriendo la carrera cristiana de tal manera que se gane el premio. Específicamente, algunos no están "ejerciendo el dominio propio apropiado (el énfasis en los versos 25-27)" en su caminar cristiano. [147] Algunos cristianos están demostrando una falta de autocontrol con respecto a comer a sabiendas alimentos ofrecidos a los ídolos en un templo pagano e influenciar a otros cristianos para que también se involucren en tal idolatría (ver 1 Cor. 8: 7-13). Este pasaje "sirve como una advertencia clara si fallan en 'correr' correctamente" y anticipa las advertencias que se encuentran en 10: 1-22. [148] El objetivo de correr con autocontrol para el creyente es un premio imperecedero que los comentaristas y eruditos identifican como: "salvación final" [149] o "vida eterna" con Dios, [150] o más específicamente, "vida eterna en un cuerpo nuevo e imperecedero (15:42, 50, 53-54) ". [151] Gregory Lockwood concluye:
Comprendiéndose así, la fe de Pablo fue activa en el servicio amoroso a todos. Si viviera una vida de autocomplacencia, pondría en peligro no solo la salvación de los demás, sino también la suya propia. El peligro de ser descalificado es real. La descalificación significaría nada menos que perderse la corona de la vida [eterna], como deja en claro el contexto (1 Cor. 9: 24-27). ... La implicación para los corintios debería ser obvia: sería una tragedia si perdieran su salvación al dejar de ejercer el dominio propio y así recaer en la idolatría. Pablo ahora elaborará ese mensaje en 1 Coritios 10. Los cristianos deben ejercer constantemente la autodisciplina, restringiendo su naturaleza pecaminosa y matándola por el poder del Espíritu, para que puedan vivir para Dios, ahora y en la eternidad (Rom 8 : 13). [152]
- 1 Corintios 10: 7–8, 11–12 - No se conviertan en idólatras como lo fueron algunos de ellos; como está escrito: El pueblo se sentó a comer y beber, y se levantó para jugar. No cometamos inmoralidad sexual como algunos de ellos, y en un solo día 23.000 personas cayeron muertas. ... Ahora bien, estas cosas les sucedieron a ellos como ejemplos, y fueron escritas como una advertencia para nosotros, sobre quienes han llegado los fines de los siglos. Por lo tanto, quien crea estar de pie debe tener cuidado de no caer. (HCSB)
- 1 Corintios 15: 1–2 - Ahora, hermanos, quisiera recordarles el evangelio que les prediqué, el cual recibieron, en el cual están y por el cual están siendo salvos, si se aferran a la palabra que prediqué. para ti, a menos que creyeras en vano. (ESV)
Los corintios están siendo salvos por medio del evangelio y pueden esperar confiadamente la salvación final si de hecho… continúan aferrándose a las buenas nuevas que Pablo les anunció. … Pablo confía en que se aferran al evangelio… aun así, siente que es necesario adjuntar una cláusula de excepción. Se mantienen firmes, excepto por la posibilidad de que si no lo hacen, depositaron su fe [original] (en Cristo) en vano. ... Realmente no hay razón para dudar de que ... la referencia a creer en vano refleja la posibilidad real de la apostasía de la fe. Aparentemente, Pablo considera sus dudas sobre la resurrección de los creyentes lo suficientemente en serio como para que su confianza habitual en sus conversos deba ser calificada al menos en este grado. [153]
- 2 Corintios 11: 1–5, 13–15 . Quisiera que tuvieras paciencia conmigo en un poco de locura, ¡pero en verdad estás siendo paciente conmigo! Porque te celo con celo piadoso, porque te prometí en matrimonio con un solo esposo, presentarte como una virgen pura a Cristo. Pero me temo que así como la serpiente engañó a Eva con su traición, sus mentes se desvíen de una sincera y pura devoción a Cristo. Porque si alguien viene y proclama a otro Jesús diferente al que proclamamos, o si recibes un espíritu diferente al que recibiste, o un evangelio diferente al que aceptaste, ¡lo aguantas bastante bien! 5 Porque no me considero en absoluto inferior a esos "superapóstoles". ... Porque tales personas son falsos apóstoles, obreros engañosos que se disfrazan de apóstoles de Cristo. Y no es de extrañar, porque incluso Satanás se disfraza de ángel de luz. Por tanto, no es de extrañar que sus siervos también se disfrazen de siervos de justicia, cuyo fin corresponderá a sus acciones. (NETO)
Los cristianos de Corinto están "siendo seducidos y contaminados por agentes dobles de Satanás (11: 2-3)" que proclaman un "evangelio falso". [154] Estos falsos maestros "se han abierto camino en el afecto de los corintios y capturado sus mentes" al predicar "un Jesús, un Espíritu y un evangelio diferentes, que solo pueden alejar a los cristianos de Cristo" [155] y llevarlos a la "apostasía espiritual . " [156] Estos "falsos apóstoles" se disfrazan de siervos de Dios, pero en realidad son siervos de Satanás. [157] "Su ... 'fin', en el sentido de 'destino' o 'destino', corresponderá a lo que han hecho, específicamente al introducir enseñanzas extrañas [es decir, falsas] (11: 4) y seducir a la congregación (11: 3, 20). ... Ellos han hecho la obra de Satanás, al destino de Satanás irán ... (v. 15; cf. Mateo 25:41, 46) ". [158] Por lo tanto, "'Seguirlos es arriesgarse a la condenación'. Tal lenguaje puede sonar duro, pero Pablo juzga que la situación es peligrosa, y pide fuertes advertencias para despertar a los corintios ". [159]
- Gálatas 1: 6–9 . Me asombra que estén abandonando tan rápidamente al que los llamó a vivir en la gracia de Cristo y se estén volviendo a un evangelio diferente, que en realidad no es ningún evangelio. Evidentemente, algunas personas te están confundiendo y están tratando de pervertir el evangelio de Cristo. Pero incluso si nosotros o un ángel del cielo predicamos un evangelio que no sea el que te predicamos, ¡que estén bajo la maldición de Dios! Como ya dijimos, ahora lo digo de nuevo: si alguien les está predicando un evangelio diferente al que ustedes aceptaron, ¡que estén bajo la maldición de Dios! (NVI)
Pablo escribe a las iglesias en Galacia que tienen un gran número de gentiles incircuncisos que ya están en una relación salvadora con Cristo, pero que él les advierte repetidamente que están en peligro de existir fuera de esta relación. [160] En pocas palabras, "los gálatas están en peligro de apostasía" (es decir, convertirse en incrédulos). [161] Maestros rivales, a quienes Pablo se refiere "como 'agitadores' o 'alborotadores' (1: 7; 5: 10b, 12)," [162] se han infiltrado en las iglesias y están "desviando a los creyentes gentiles" [163] "predicando un evangelio falso de la circuncisión (1: 7; 4:17; 5: 7; 6:12)". [164] "Los cristianos de Gálatas ... parecen estar escuchándolos con atención y atención, incluso estando a punto de ser persuadidos por ellos (1: 6; 5: 1)". [165] Estos maestros rivales están "persuadiendo a los conversos gentiles para que se circuncidan ... (explícitamente en 5: 2; 6: 12-13; indirectamente en 5: 11-12), probablemente como un medio para asegurar su lugar en la familia". de Abraham, la línea de la promesa (3: 6-29), y como un medio para combatir el poder de la carne (indirectamente, 5: 13-6: 10) y así experimentar la libertad de su poder sobre ellos para que puedan progresar en su nueva vida de piedad (3: 3) ". [165] Estos falsos maestros probablemente empujaron otras observancias prescritas por la Torá (ver 4:10), pero estaba logrando que los gálatas tomaran "el salto final de la circuncisión" que se alineaba con los mandamientos de la Torá como "el camino más seguro para alinearse uno mismo". con las normas de Dios y así ser 'justificado' ante Dios ('ser considerado justo' o 'estar en consonancia con las demandas justas de Dios por medio de la ley', 5: 4) ". [165] Pablo ve esa enseñanza como un "evangelio diferente" (1: 6), una perversión del evangelio de Cristo (1: 7) que originalmente les predicó. [166] "Se sorprende de la rapidez con que los gálatas están abandonando a Dios para seguir un falso evangelio". [167] Esta deserción "no fue sólo intelectual. Más bien, fue una deserción de Dios como se dio a conocer en Cristo; fue el abandono de su relación personal con Dios". [168] El verbo para "desertar" ( metatithēmi ) está en tiempo presente e "indica claramente que cuando el apóstol escribió [esta carta], la apostasía de los gálatas todavía estaba en proceso". [169] Los creyentes gentiles "estaban en peligro de apostasía" o "una conversión inversa, aunque todavía no se habían 'convertido en apóstatas'. Pero Pablo consideró esto como una posibilidad real (ver 5: 4) ". [170] Pablo declara apasionadamente que si alguien (incluido él mismo) predicara a otros este evangelio diferente, "¡que estén bajo la maldición de Dios!" (v. 8, 9, NVI). [171] Scot McKnight declara: "Esta palabra [ anatema 'maldición' ] se usa en el Antiguo Testamento para algo consagrado a Dios para su destrucción (véase Deuteronomio 7:26; Josué 6: 17-18). Pablo es no está hablando aquí de la disciplina de la iglesia; su lenguaje es demasiado fuerte para eso. Está invocando la condenación final y la ira de Dios sobre las personas que distorsionan el evangelio de la gracia en Cristo ". [171] Lyons afirma que "esta maldición condicional" tendría el significado: "¡que sea condenado al infierno!" (GNT [cf. NET]). [172] Este impactante deseo fue ocasionado por la gravedad del crimen de los Agitadores. Habían pervertido el evangelio, predicado un sustituto que no era del evangelio, confundido a sus conversos y los había llevado a considerar la posibilidad de alejarse de Cristo ... Puso en conocimiento a los que aterraban a los gálatas: Cuidado con el juicio divino. Y advirtió a los gálatas que rendirse a los Agitadores significaba ponerse "ellos mismos 'bajo la maldición'" (Betz 1979, 250). [173] Si los cristianos de Galacia adoptan plenamente el falso evangelio de estos falsos maestros, "caerán en la apostasía [es decir, se volverán incrédulos] y dejarán de ser cristianos". [174] Como incrédulos, los falsos maestros y sus seguidores pueden esperar recibir "castigo eterno en el juicio final". [175]
- Gálatas 4: 9–11 - Pero ahora que has llegado a conocer a Dios (o más bien a ser conocido por Dios), ¿cómo puedes volver a las fuerzas básicas débiles e inútiles? ¿Quieres ser esclavizado por ellos de nuevo? Estás observando días, meses, estaciones y años religiosos. Temo por usted que mi trabajo para usted haya sido en vano. (NETO)
"Pablo advierte a los gálatas" que si "se vuelven" de nuevo a los espíritus débiles y elementales "están al borde de la desconversión". [176] "La amenaza inminente de la apostasía de su converso (4: 8-10; 5: 2-4) ahora se expresa en angustia (4:11) ... Este no es el único lugar donde Pablo advierte a sus conversos que si siguen el camino equivocado, su fe y su obra habrán sido en vano (1 Cor. 15: 2, 10, 14; 2 Cor. 6: 1; cf. Fil. 2:16) o el único lugar donde teme la posibilidad (1 Tes. 3: 5) ". [177]
- Gálatas 5: 1–6: Cristo nos liberó por la libertad; por lo tanto, mantente firme y no vuelvas a estar sujeto al yugo de la esclavitud. He aquí, yo, Pablo, te digo que si recibes la circuncisión, Cristo no te beneficiará. Y testifico nuevamente a todo hombre que recibe la circuncisión, que tiene la obligación de guardar toda la ley. Ustedes han sido separados de Cristo, ustedes que buscan ser justificados por la ley; has caído de la gracia. Porque nosotros por el Espíritu, por la fe, esperamos la esperanza de la justicia. Porque en Cristo Jesús ni la circuncisión ni la incircuncisión significan nada, sino la fe que obra por el amor. (NASB)
Pablo advierte [178] a los cristianos gentiles que si siguen las demandas de los falsos maestros al buscar ser justificados por la ley mediante la circuncisión, entonces Cristo no les beneficiará (v. 2). [179] Además, serán "separados de Cristo" y habrán "caído de la gracia" (v. 4). [180] "Sin duda los maestros rivales les habían asegurado que guardar la ley no era abandonar su fe en Cristo; era el camino para" alcanzar tu meta "(3: 3) —la perfección— en la vida cristiana". [181] Pero
Para Pablo, Cristo es todo o nada. O Dios ha inaugurado la nueva era escatológica del Espíritu a través de Cristo, o no. La justificación o la vida en el Espíritu se reciben por fe o no. O la fe cruciforme que se expresa a través del amor cruciforme es la esencia de la existencia del pacto, o no. O esto es todo por gracia o no. Mientras que para los circuncisos Cristo es necesario pero no suficiente, para Pablo Cristo es suficiente o no es necesario ... La circuncisión es una puerta a un camino de vida, la obediencia a toda la Ley (5: 3), que ha tenido su día, pero ha terminado con la venida del Mesías y su Espíritu (3:24). Ahora, cualquiera, gentil o judío, que está en Cristo, por fe, comparte la esperanza de la justicia futura (5: 5) y expresa esa fe, como lo hizo Cristo (2:20), en amor (5: 6). La circuncisión no cuenta para nada porque 'tenerla' (o no) no permite ni impide la entrada al reino de Cristo y el Espíritu. Sin embargo, buscarlo revela una falta de confianza en el poder de la gracia y la fe, la suficiencia de Cristo y el Espíritu. [182]
Por lo tanto, someterse a la circuncisión indicaría "una cesación de la fe en Cristo", "un acto de repudio de la gracia de Dios manifestada en Cristo". [183] Los circuncidados terminan "volviendo a su estado anterior de esclavitud, (4: 9; 5: 1)", [184] habiendo cortado su unión salvadora con Cristo, [185] y caído de la gracia. [186] Tales personas necesariamente "dejarán de ser cristianos" [187] y no recibirán "un veredicto favorable en el juicio final (5: 5)". [188] "Pablo difícilmente podría haber aclarado que una persona que elige someterse a la ley" (específicamente, la circuncisión como lo ordena la ley), y "que busca la justificación final" ante Dios "por medio de la ley, en efecto, ha cometido apostasía, ha caído de la gracia, incluso se ha separado de su relación con Cristo ". [189] "El peligro de la apostasía, el apartarse de la gracia, debe haber sido muy real, o Pablo no habría usado un lenguaje tan fuerte". [190] "Pablo ciertamente no enseñó la doctrina popular hoy de 'una vez salvo, siempre salvo'" [191].
- Gálatas 5: 16,19–21 - Pero yo digo, andad en el Espíritu, y no complaceréis los deseos de la carne ... Ahora bien, las obras de la carne son evidentes: inmoralidad sexual, impureza, sensualidad, idolatría, hechicería, enemistad, contienda, celos, ataques de ira, rivalidades, disensiones, divisiones, envidia, borracheras, orgías y cosas por el estilo. Les advierto, como ya les advertí antes, que aquellos que hacen tales cosas no heredarán el reino de Dios. (ESV)
Pablo llama a los cristianos en los capítulos 5-6 de Gálatas a "vivir bajo la guía del Espíritu y seguir la ley del amor". [192] Los oponentes de Pablo, quienes insisten en que los creyentes gentiles deben guardar las obras de la Ley (específicamente, la circuncisión), están "condenando a los cristianos incircuncisos" y usando "la Ley ... para excluir a los gentiles fieles de heredar las promesas de Dios (1: 6; 4:17; 5:10) ". [193] "Las obras de la Ley, entonces, cuando se imponen a los gentiles seguidores de Cristo", terminan causando "divisiones" entre los miembros de la comunidad cristiana. [193] "No es una coincidencia que Pablo incluya vicios de división en su lista de 'obras de la carne' (5: 19-21). Para Pablo, las 'obras de la carne' son obras asociadas con" incrédulos (p. Ej. , "el estado preconvertido de individuos desprovistos del Espíritu de Dios y sujetos a la era del mal"). [193] "Darse el gusto de estas obras es cometer vicios y vivir de una manera incompatible con la dirección del Espíritu de Dios (5: 16-18, 22-25)". [194] La "amenaza de apostasía" [195] "es un peligro real" [196] en la "advertencia en 5: 21b" [197] de Pablo, que está dirigida específicamente "a los creyentes" [198] en Galacia. El énfasis de Pablo aquí, como en 1 Cor. 6: 9-11 y Ef. 5: 5, es advertir a los creyentes que no vivan como incrédulos, aquellos que están destinados a experimentar la ira de Dios (Colosenses 3: 6). [199] Si los creyentes persisten en vivir según la carne como incrédulos, eventualmente se convertirán en incrédulos (es decir, cometerán "apostasía") [200] y "serán excluidos" de "heredar el reino de Dios". [201] Para no hereda ( klēronomeō ) el reino de los medios de Dios para dejar de "participan de la salvación eterna en el reino del Mesías" [202] cuando se convierte en manifiesta plenamente en el nuevo cielo y la nueva tierra se describe en Apocalipsis 21-22 ( véase Apocalipsis 21: 7-8 con Gálatas 5: 19-21). [203]
- Gálatas 6: 7–10 - No se engañen: Dios no puede ser burlado, porque todo lo que se siembra, eso también segará. Porque el que siembra para su propia carne, de la carne segará corrupción, pero el que siembra para el Espíritu, del Espíritu segará la vida eterna. Y no nos cansemos de hacer el bien, porque a su tiempo segaremos, si no nos damos por vencidos. Entonces, cuando tengamos oportunidad, hagamos el bien a todos, y especialmente a los de la familia de la fe. (ESV)
Pablo emite "una advertencia solemne basada en un principio agrícola: No se engañen: Dios no puede ser burlado. Un hombre cosecha lo que siembra (v. 7 [NVI]). Cuando la gente piensa y actúa como si no fuera a cosechar lo que han sembrado, o como si fueran a cosechar algo diferente de lo que han sembrado, se están engañando a sí mismos y burlándose de Dios ". [204] En el versículo 8, los cristianos "se enfrentan a una decisión, una decisión" que determinará su destino eterno: "sembrar para la carne" o "sembrar para el Espíritu". [205] Sembrar para la carne se referiría a practicar "las obras de la carne" ya advertidas en 5: 19-21. [206] Sembrar para el Espíritu "es exactamente lo opuesto en todos los aspectos y significa hacer cosas entre nosotros que se derivan de los impulsos del Espíritu. Y aquí llegamos al 'fruto del Espíritu' enumerado en 5:22, 23. " [207] Pablo detalla las cosechas o destinos contrastantes: sembrar para el Espíritu = "vida eterna", mientras que sembrar para la carne = "corrupción". Esta advertencia en Gálatas 6: 8 es paralela "a la advertencia sobre la posibilidad de no heredar el Reino de Dios establecida en 5.21", para aquellos que practican las obras de la carne. [208] Por tanto, esta "corrupción" o "destrucción" (NVI, CSB) puede significar nada menos que "destrucción eterna" [209] o "muerte eterna" [210] para sembrar para la carne, ya que se contrasta explícitamente con " vida eterna." Para cualquier creyente sobrecogido por cualquier pecado relacionado con las obras de la carne en 5: 19-21, "hay una recuperación potencial en 6: 1". [211] Esta transgresión ( paraptōma ) "es considerada por Pablo como un pecado o un acto inmoral (cf. Rom 4:25; 11: 11-12; 2 Cor 5:19; Col 2:13; cf. Mat 6: 15). Aquellos que operan en el fruto del Espíritu ... deben restaurar a tales individuos, teniendo en cuenta que ellos mismos son susceptibles a las tentaciones ". [211] Si un creyente continuara practicando / sembrando para la carne, esto lo llevaría a su "apostasía" (es decir, a convertirse en un incrédulo), con el resultado de "la destrucción eterna y la exclusión del reino de Dios (Gálatas 5:21; 6). : 7-8) ". [212] Por lo tanto, Pablo sostiene que los creyentes que se dedican a sembrar para la carne "se encaminan hacia la apostasía si no son restaurados". [211] "Existe un peligro real de que los creyentes en Cristo apostaten, se aparten de la fe y se pierdan la vida eterna ... Para algunos cristianos, el lema doctrinal es 'una vez salvo, siempre salvo'. Paul no estaría de acuerdo ". [213]
- Efesios 5: 1–11 - Sed, pues, imitadores de Dios, como hijos amados. Y ande en amor, como también Cristo nos amó y se entregó a sí mismo por nosotros, ofrenda y sacrificio a Dios en aroma de fragancia. Pero que no se mencionen entre ustedes la inmoralidad sexual y toda impureza o codicia, como es propio de los santos, y la inmundicia y las tonterías o las bromas groseras, que no son adecuadas, sino acción de gracias. Porque ustedes saben esto: reconociendo que toda persona sexualmente inmoral, impura o codiciosa (es decir, un idólatra) no tiene una herencia en el reino de Cristo y Dios. Nadie os engañe con palabras vanas, porque por estas cosas viene la ira de Dios sobre los hijos de desobediencia. Por tanto, no seáis copartícipes de ellos. Porque antes eras tinieblas, pero ahora eres luz en el Señor. Anden como hijos de luz (porque el fruto de la luz está en toda bondad, justicia y verdad), aprobando lo que agrada al Señor. Y no participe en las obras infructuosas de las tinieblas, sino que las exponga. (DLNT)
Pablo está "advirtiendo" a los creyentes en Éfeso [214] sobre "el peligro para la fe inherente a volver al estilo de vida pagano". [215] El mandamiento, "Nadie os engañe con palabras vacías" advierte a los efesios "contra dejarse engañar por los engañosos argumentos de los antinomianos" que "pervierten la gracia de nuestro Dios en licencia para la inmoralidad" (Judas 4, NVI), y que prometen a aquellos que cometen los mismos pecados que los "hijos de desobediencia" (es decir, incrédulos) que aún tendrán una herencia en el reino de Cristo y escaparán de la ira de Dios en el día del juicio. [216] "La razón por la que los" creyentes "no deben actuar como incrédulos es porque los incrédulos no heredarán el reino de Cristo y Dios". [217] Pablo no podría ser más claro, los cristianos no deben ser copartícipes en el estilo de vida pecaminoso de los "hijos de desobediencia", no sea que se conviertan en uno de ellos y "participen con ellos en su destino". [218] Los creyentes "que adoptan una actitud arrogante hacia el pecado están jugando con su destino eterno". [219]
- Colosenses 1: 21–23 : una vez se alejaron de Dios y fueron enemigos en sus mentes debido a su mal comportamiento. Pero ahora él los ha reconciliado por medio del cuerpo físico de Cristo a través de la muerte para presentarlos santos a sus ojos, sin mancha y libres de acusación, si continúan en su fe, establecidos y firmes, y no se mueven de la esperanza que se ofrece en el evangelio. . (NVI)
En la primera mitad del versículo 23, Pablo rompe con la tradición para dirigirse a sus lectores de una manera más íntima. Su exhortación a ellos expresa una condición de su reconciliación, que incluye un elemento tanto positivo como negativo. Esta exhortación ha causado problemas a quienes piensan en la idea de la salvación de Pablo en términos de la gracia incondicional de Dios. Sin embargo, la comprensión de Pablo de la salvación de Dios es profundamente judía y, por lo tanto, pactada. La promesa de la justificación final de la comunidad es parte de un pacto entre Dios y el "verdadero" Israel. Incluso la idea de la fidelidad de Dios a una promesa hecha es modificada por los ideales de una relación de pacto: el cumplimiento de Dios está condicionado a una respuesta particular. Según el evangelio de Pablo, entrar en la comunidad de fe, que ha hecho un pacto con Dios para la salvación, requiere la confianza del creyente en el mérito redentor de la muerte de Cristo (como se define en los vv. 21-22). Y permanecer en esa comunidad requiere que el creyente mantenga la fe. Pablo no enseña un tipo de religión de "una vez salvo, siempre salvo"; tampoco entiende la fe como una decisión "de una vez para siempre" por Cristo. De hecho, la apostasía (pérdida de la fe) pone en peligro la relación de uno con Dios y con la comunidad que ha hecho un pacto con Dios para la salvación. Así que escribe que la idoneidad escatológica de la comunidad se mantiene si continúas en tu fe ... El ingrediente negativo del pasaje visualiza la posibilidad muy real de que la comunidad de hecho pueda [moverse] de la esperanza que se ofrece en el evangelio , arriesgando el veredicto negativo de Dios. en la parusía de Cristo. [220]
- 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. ... Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). ... The temptation of the tempter was ... to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger.[221]
- 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers.[222] Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)."[223] "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)."[224] "Faith involves here the act of trusting in God"[225] "A good conscience is the state where one's own moral self-evaluation says that one has been obedient to God."[224] "The conscience functions as the Christian's moral compass"[226] and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one."[227] Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living.[228] "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19-20)."[229] Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined."[230] They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience."[231] The verb expresses "a willful and violent act,"[232] "a conscious, deliberate rejection . . . not a passive, careless slipping away from faith."[233] By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship,"[234] a "total disaster,"[235] and serves as a fitting "metaphor for apostasy"[236] since these men have "lost their faith altogether."[237] Thus, Hymenaeus and Alexander "were once true believers"[238] who "had personal faith comparable to Timothy's (1:18-19a), but that faith was destroyed,",[234] and thus they became "apostates" (i.e., unbelievers).[239]
- 1 Timothy 4:1-5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse-Interlinear New Testament)
The Spirit has given a clear "warning" [240] about "the sober" reality "of apostasy" that will take place within the church.[241] "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons.”[242] The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12),[243] and "often conveys apostasy" in the Old Testament and other literature.[244] In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin."[245] Paul says in verse 1, "some of the faith will fall away or apostatize."[246] William Mounce's translation brings this out and is more accurate than other renderings.[247] When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb."[248]
Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members.[249] These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2-5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25-26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti-god powers (1 Tim 4:1-3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one’s faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception.[250]
- 1 Timothy 4:13, 15-16 – Until I come, give your attention to public reading, exhortation, and teaching. . . . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers."[251] Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)."[252] Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i.e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section."[253] Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . . . salvation."[254] Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others."[255]
- 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died-with Him, we will also live-with Him; if we are enduring, we will also reign-with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i.e., future and final] salvation."[256] "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . . . apostasy by others" in the church.[257] "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." [258] This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response.[259] The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers."[260] The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)."[261] This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ."[262] The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ."[263] The present tense verb conveys the meaning "keep on enduring"[264] or "persevering."[265] Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ-followers.[266] Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'"[267] Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ.[268] This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God"s eschatological [i.e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)."[269] "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12."[270] The third clause contains a definite "warning against apostasy."[271] "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i.e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12."[261] To deny Jesus is the opposite of enduring/persevering (in faith) and "means the surrender of faith, 'to apostatize.'"[272] Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment.[273] This warning is definitely directed toward Timothy, "Paul and all believers."[274] "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."[275]
Conditional security in the book of Hebrews
"Hebrews contains what are perhaps the most severe warnings against apostasy in the entire New Testament."[276]
- Hebrews 2:1–4 – We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away. For since the message spoken through angels was binding, and every violation and disobedience received its just punishment, how shall we escape if we ignore so great a salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. God also testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit distributed according to his will. (NIV)
This is ... where the author combines urgent exhortation and solemn warning in order to move his readers to a place of renewed confidence, hope, and persevering faith in Christ. ... The close connection between this paragraph [Heb 2:1–4] and the exposition in 1:5–14 demonstrates that scriptural exposition for our author was not an end in itself but rooted out of his concern for his readers and their perilous situation. ... The Greek construction of 2:1–4 consists of two sentences: a direct statement (2:1), followed by a long explanatory sentence (2:2–4), which includes a rhetorical question ("how shall we escape") with a condition ("if we ignore [or neglect] such a great salvation") (2:3a). The word "therefore" (2:1) connects this paragraph to the Son's incomparable splendor and supremacy in chapter 1. Because the Son to is superior to the prophets and the angels, what God "has spoken to us by his Son" (1:2), if neglected, makes one that much more culpable: "We must pay more careful attention, therefore, to what we have heard" lest we "drift away." The expression "what we have heard" refers to God's revelation in his Son about salvation (cf. 2:3a). Here the danger of drifting away is due not to a rebellious refusal to heed the gospel, but to a carelessness about the commitment to Christ that it requires. The verb prosecho (lit., "to give heed") means not only "pay attention" with the mind to what one hears, but also "to act upon what one perceives" (Morris, 1981, 21). This verb is analogous to katecho in 3:6, 14; 10:23, where the readers are admonished to "hold fast to their confession of faith, without which the goal of salvation cannot be reached" (Lane, 1991, 37). The Greek word translated "drift away" (pararreo) has nautical overtones, as when a ship drifts past a harbor to shipwreck. The picture thus conveyed in 2:1 is that of Christians who are "in peril of being carried downstream past a fixed landing place and so failing to gain its security" (Bruce, 1990, 66). The result of drifting from Christ is a worse end than that experienced by those who disobeyed the law of Moses under the old covenant (vv. 2–3; cf. 10:28). As Bruce notes, "our author is warning Christian readers, who have heard and accepted the gospel, that if they yield to the temptation to abandon their profession, their plight is hopeless" (1990, 66). "The message spoken by angels" (2:2) refers to the law given at Sinai. Here we begin to see the primary reason why the Son's superiority to the angels was emphasized in 1:5–14. The author makes an a fortiori argument (i.e., arguing from a lesser, well-accepted truth to a greater truth, for which there is even stronger evidence) from angels to the Son, from law to gospel (cf. 7:21–22; 9:13–14; 10:28–29). The angels were of instrumental importance in the lesser matter of the law; the Son is of supreme importance in the greater matter of the gospel (Hagner, 1983, 21). If the law accompanied by angels was honored, how much more should we respect God’s word that came in his Son! If "every violation and disobedience" of the law had inescapable consequences, how can we hope to escape the consequences of ignoring the gospel of Christ? Our author writes "to awaken the conscience to the grave consequences of neglecting" God's message in his Son (Guthrie, 1983, 80). The answer to the rhetorical question in verse 3—"How shall we escape if we ignore such a great salvation?"—is obvious: No escape is possible. In Hebrews "salvation" (soteria) was promised by the Old Testament prophets (1:1), is fulfilled by Jesus in the present time (2:3, 10; 5:9), and will be consummated in his future coming (cf. 1:14; 6:9; 9:28; see TDNT, 7:989–1012). ... The emphasis here and elsewhere in Hebrews [with the phrase "how shall we escape"] is on the inescapable, terrible, and eternal consequences for apostasy (cf. 6:4–6; 10:26–31). The first steps in that catastrophic direction occur when Christians drift away from Christ (2:1) and ignore God's glorious salvation in his Son (2:3a). The author identifies his readers as fellow believers by using the pronoun "we" in 2:1, 3a and "us" in 2:3. As I. Howard Marshall points out, the warning addresses "people who have heard the gospel and responded to it. At no point in the Epistle is it warrantable to assume that the readers originally addressed by the author are not Christians" (1969, 139). By using the preacher's "we," our author not only identifies the readers as believers, but also includes himself and all other believers in the same warning (cf. 3:6, 14; 10:26–27; 12:25).[277]
- Hebrews 3:7–19 – So, as the Holy Spirit says: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of testing in the desert, where your fathers tested and tried me and for forty years saw what I did. That is why I was angry with that generation, and I said, 'Their hearts are always going astray, and they have not known my ways.' So I declared on oath in my anger, 'They shall never enter my rest.'" See to it, brothers, that none of you has a sinful, unbelieving heart that turns away ["falls away," NASB] from the living God. But encourage ["exhort," ESV] one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness. We have come to share in Christ if we hold firmly till the end the confidence we had at first. As has just been said: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion." Who were they who heard and rebelled? Were they not all those Moses led out of Egypt? And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the desert? And to whom did God swear that they would never enter his rest if not to those who disobeyed? So we see that they were not able to enter, because of their unbelief. (Heb. 3:7-19, NIV 1984)
Hebrews views the possibility of remaining steadfast in faith or abandoning faith as a real choice facing the readers; the author illustrates the consequences of the latter by referring to the destruction of the rebellious Hebrews in the desert after their glorious deliverance from Egypt (3:7–19). The final statement in 3:6 ["And we are God's house, if indeed we hold firmly to our confidence and the hope in which we glory"] serves as a transition to the solemn warning and exhortation in 3:7–19. As a comparison was drawn between Moses and Jesus in 3:1–6, so now a parallel is drawn between (1) the response of unbelief and disobedience by the Hebrews who were redeemed out of Egypt under Moses' leadership (3:7–11), and (2) the possibility of the same response by the Hebrews who were redeemed by Christ under the new covenant provisions of salvation (3:12–19). Moses had been faithful to the end (3:2, 5), but most of those who left Egypt with him were unfaithful. They all shared by faith in the first great Passover deliverance but afterward because of unbelief hardened their hearts against God and perished in the desert (cf. Num. 13:26–14:38). Likewise, Christ, who is far superior to Moses, is also faithful (Heb. 3:2, 6), but the author of Hebrews was deeply concerned that the community of Hebrew Christians he is addressing, who had experienced the deliverance of the cross, were now in danger of hardening their hearts and of perishing because of unbelief . ... This section reveals the progressive nature of unbelief: (1) The seed of unbelief is sown and allowed to sprout; (2) unbelief leads to hardness of heart; (3) hardness leads to disobedience and rebellion; and (4) rebellion leads to apostasy and forfeiting forever God's promised rest. The powerful warning and exhortation in this section begins with a quotation from Psalm 95:7–11 (Heb. 3:7–11) and follows with the author's application for his readers (3:12–19). The application is framed by the repetition of the verb blepo ("see to it," 3:12; "so we see," 3:19) and the noun apistia ("unbelieving," 3:12; "unbelief," 3:19). Lane observes: "The warning against unbelief in vv. 12 and 19 provides a literary and theological frame for the admonition to maintain the basic position of faith, which is centrally placed in v. 14" (1991, 83). ... The warning of Hebrews 3:7–19 is that "those who have experienced the redemption of the cross may find themselves in a similar situation" (Hagner, 1983, 43) to the desert generation who perished, if they harden their hearts in unbelief and turn back from Christ to their former way of life. The passage represents a serious exhortation to persevering discipleship and unwavering faith. ... In Hebrews 3:12, the author applies the Psalm 95 warning to his fellow believers. That his readers are genuine Christians is again indicated by the word "brothers" (cf. 3:1). He is concerned that none of them be lost: "Be careful," he exhorts, "that none of you has a sinful, unbelieving heart that turns away [apostenai, lit., departs] from the living God" (pers. trans.). Like the Hebrews mentioned in Psalm 95:7–11, God's people under the new covenant "sometimes turn away from God in apostasy . ... This may be provoked by suffering or persecution or by the pressures of temptation, but the root cause is always unbelief" (Peterson, 1994, 1330). Apostasy refers to abandoning what one has previously believed, in this case, a disowning of Jesus as the Son of God a departing from the fellowship of believers. Our author calls it a turning "away from the living God." . . . As with the desert generation, apostasy is not so much a decision of the moment as it is the culmination of a process of hardening the heart (3:8, 13, 15) in unbelief (3:12, 19; cf. 4:2), resulting in the end in rebellion against God (3:8, 15, 16), disobedience (3:18; cf. 4:6), and finally turning away from God (3:12; cf. 3:10). An important safeguard against apostasy is a loving, nurturing community of true believers, who "encourage one another daily" in the Lord (3:13). Isolation from other believers particularly makes one vulnerable to the world's wisdom and lies, to the many temptations of the devil, and to "sin's deceitfulness." . . . "Today" carries with it both a note of urgency and an inherent warning that windows of opportunity do not last forever. . . . Believers are sharers (metochoi, plural) "in Christ" (3:14, NIV), "partakers of Christ" (NASB, NKJV), "partners of Christ" (NRSV). As Christ came to share our humanity, so "in Christ" we share his life, grace (4:16), salvation (2:10), kingdom (12:28), suffering (13:12–13), and glory (2:10). To begin well is commendable, but we must "hold firmly till the end the confidence we had at first" (3:14b).... We must persevere until Jesus comes the second time (cf. 9:28) or until we go to him through death (cf. 2 Cor. 5:8).[277]
- Hebrews 4:1–11 – Therefore, since the promise of entering his rest still stands, let us be careful ["let us fear lest," ESV; cf. NASB, HCSB] that none of you be found to have fallen short of it. For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith. Now we who have believed enter that rest, just as God has said, "So I declared on oath in my anger, 'They shall never enter my rest.'" And yet his work has been finished since the creation of the world. For somewhere he has spoken about the seventh day in these words: "And on the seventh day God rested from all his work." And again in the passage above he says, "They shall never enter my rest." It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience. Therefore, God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: "Today, if you hear his voice, do not harden your hearts." For if Joshua had given them rest, God would not have spoken later about another day. There remains, then, a Sabbath-rest for the people of God; for anyone who enters God's rest also rests from his own work, just as God did from his. Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience. (NIV 1984)
On the heels of describing the wilderness generations "dire consequences for apostasy" in 3:16-19, the author connects what he had just written to his forthcoming teaching in 4:1-11 with "an in inferential particle (oun, Therefore)."[278] "Therefore—In view of the fearful examples of apostasy in the last chapter. Let us fear" of being found to have fallen short of God's promised rest.[279] This implies "a belief in its practical possibility and an earnest desire to avoid it."[280] "By including himself in 'let us fear,' the author enlists the audience to share his concern that some of them might apostatize and thus not only fail to enter into God's rest but also influence others not to."[281] Both the wilderness generation and the believers the author is addressing "are part of the one people of God called by his word to the same kind of faith and obedience in anticipation of the same 'rest.'"[282] The "wilderness generation’s apostasy"[283] and consequent exclusion from entering into God's promised rest "poses the sternest warning to contemporary believers. On the basis of this continuity the pastor urges his hearers to separate themselves from their predecessors by persevering in faithful obedience."[284] "The wilderness generation came all the way to the border of the Promised Land but 'fell short' of entrance through refusal to trust God. . . . The opposite of falling short is perseverance in the life of faith and obedience until final entrance into God's rest (cf. 11:1-38)."[285] God's people have the opportunity of entering into God's promised rest through a persevering faith, or of being found/judged by God on judgment day to have fallen short of it through unbelief and disobedience.[286] "God's 'rest' is available and its loss a true possibility."[287] Note how complementary warnings bracket verses 1-11.[288]
Therefore, let us fear, since a promise remains of entering his rest, lest any of you should be found to have fallen short. (v. 1)
Let us be diligent, then, to enter into this rest, lest anyone fall by the same example of disobedience. (v. 11)[289]
This promised rest (katapausis) which believers are to be diligent to enter requires "diligent faith" [290] and "is not the same as entering the Promised Land of Canaan. Joshua led them into that land, yet we are told here that Joshua did not lead them in the promised rest. If he had, the author claimed, the door to rest would still not be open (4:8)."[291] Thus, as J. Ramsey Michaels states, entering God's rest "is not an earthly rest . . . but a heavenly rest in the sense of eternal salvation or life with God after death."[292] Many commentators and scholars (Calvinist and Arminian) interpret God's rest in this manner,[293] as do several Greek reference works.[294] Furthermore, many commentators and scholars mention how
"Rest" correlates with other images of salvation described as future ("to come") or transcendent ("heavenly") in Hebrews. There are future realities such as "the world to come" (2:5), powers of the age to come (6:5), good things to come (10:1), and the city to come (13:14). Their transcendent character is expressed in references to the heavenly call (3:1), "heavenly gift" (6:4), heavenly sanctuary (8:5), "heavenly things" (9:23), heavenly homeland (11:16), and "heavenly Jerusalem" (12:22). The rest may be compared with "the promised eternal inheritance" (9:15; see 6:12; 10:36) or salvation (1:14; see 9:28). It is an entrance into glory (2:10) or into "the inner sanctuary behind the curtain" (6:19), where Jesus has already entered as our forerunner (6:20) and champion (2:9-10; 12:2). The rest fulfilled in the unshakable kingdom (12:28), that "enduring city" (13:14) with solid foundations, whose "architect and builder is God" (11:10). Rest, then, is one of the many images that display the multifaceted character of our eschatological [i.e., future and final] hope.[295]
God's rest is "the final goal of the Christian pilgrimage"[296] where believers who persevere in faith experience "final entrance into God's presence at Christ's return."[297] Since this heavenly rest can be forfeited through unbelief and disobedience, believers must diligently strive by faith to enter this rest,[290] "lest anyone fall by the same example of disobedience" [298] displayed by the wilderness generation.[299] This "fall" (piptō) means to "commit apostasy"[300] and corresponds to the use of "fall" (piptō) "in 1 Cor 10:12, another passage that uses the example of the wilderness generation's defection to warn believers."[301] In both passages "the audience is warned against committing apostasy and falling into eschatological [i.e., future and final] ruin."[302] Both "of these verses makes clear that the apostasy threatening the audience follows after the rebellion of Israel in the wilderness. The Christ-followers in Hebrews are identified as God's people in the last days, and they are in danger of rejecting God and failing to enter the promised eschatological rest. . . . They are in danger of abandoning God and the final salvation that comes at the end of their journey. Their potential rejection of God would happen through disobedience and unbelief.[303]
- Hebrews 5:8-9 - "[Jesus] learned obedience from [the things] which he suffered. And having been made perfect, he became to all the ones obeying him [the] source of eternal salvation" (Heb 5:8-9).[304]
"This wonderful accomplishment of eternal salvation applies . . . literally 'to all those who keep on obeying him' (Greek present participle)."[305] This "eternal salvation" (aiōnios sōtēria) refers to "Messianic and spiritual salvation"[306] and includes "deliverance from punishment and misery as the consequence of sin, and admission to eternal life and happiness in the kingdom of Christ the Savior."[307] "The implication is clear. Those who do not continue to obey him . . . forfeit their eternal salvation."[308]
- Hebrews 6:4–8 – For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. (ESV)[309]
- Hebrews 10:26–31 – For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know the One who has said, Vengeance belongs to Me, I will repay, and again, The Lord will judge His people. It is a terrifying thing to fall into the hands of the living God! (ESV)[310]
- Hebrews 10:36–39 – For you have need of endurance, so that when you have done the will of God you may receive what is promised. For, "Yet a little while, and the coming one will come and will not delay; but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him." But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. (ESV)
The preacher presents another set of reasons (For …) why the community must "persevere" (v. 36) in a composite biblical quotation. The quotation supplies further scriptural support for the eschatological urgency punctuating the transitional section (10:25, 27, 30–31, 34, 35, 36). "The Day" is fast approaching (10:25) because Christ is coming soon (10:37). The quote also introduces the topic of living by faith (v. 38a), illustrated at length in ch. 11. The introductory line, in just a very little while, comes from Isa 26:20. Its original context accounts for the distinctly eschatological resonance of the phrase: the promise of resurrection (Isa 26:19), the gracious opportunity given to God's people to hide from divine wrath (26:20–21), and the broader themes of God's righteous judgment and salvation (26:1–18). The phrase fits perfectly with the following quote from Hab 2:3b–4 (Heb 10:37b–38). It reinforces the promise that the Coming One will come and will not delay (v. 37b). The author adapts the text from Habakkuk in several ways in order to drive home his points. ... First, he cements the messianic interpretation of the passage (already present in the LXX) by adding the to the word for coming: ho erchomenos, He who is coming or "the Coming One" (ESV, HCSB, NLT, RSV). This leaves no doubt that the prophecy in Habakkuk concerns Christ's second coming. Second, he transposes the two clauses in Hab 2:4 (LXX) and adds an adversative and ... between them. So in Hebrews the subject of the phrase if he shrinks back is not the coming deliverer (as in the LXX) but is my righteous one (i.e., the person of faith). The inversion sets up two contrasting courses of action for believers: living by faith or shrinking back. Third, he alters the LXX by attaching my to righteous one instead of faith. This (along with the inversion of clauses noted above) unambiguously identifies the righteous one as the believer. It switches the focus from God's faithfulness (as in the LXX) to the imperative for God's righteous people to live by faith. Hebrews embraces the assurance found in God's faithfulness (Heb 6:13–20; 10:23). But here the emphasis is upon the responsibility of God's people to live in accord with divine faithfulness—by faith. ... The preacher sets an encouraging pastoral tone in his application of the Habakkuk text (v. 39). He does this by using the first person plural we (hēmeis; 10:19–25; 12:1). Providing reassurance on the heels of a strong warning about divine judgment is an effective method of exhortation he has used before (6:9 and 10:32–34). In effect, our author invites his audience to acknowledge with him that we are not of those who shrink back and are destroyed. To shrink back (hypostolēs) is to be timid (BDAG, 1041). It is the opposite of having "confidence" (10:19, 35), but it also plays phonetically with another antonym, endurance (hypomonēs [10:36]). Fortitude is necessary, because slinking away from God's people (10:25) and abandoning one's confession (10:23) inevitably lead to destruction (apōleian). This is connected with the "eternal judgment" (6:2), described as the dreadful and fiery execution of divine justice (6:8; 10:27, 30–31; 12:26–29). It is falling under God's curse (6:8) and displeasure (10:38), rather than doing what is pleasing to God by aligning one's actions with his will (10:36; 13:21). The readers must count themselves among those who believe (pisteōs) or "those who have faith" (ESV, HCSB, NASB, NET, NRSV). Faith is directly opposed to shrinking back. Lack of faith characterized the apostasy of the wilderness generation (3:12, 19; 4:2) and led to their destruction (3:16–18; 4:11). Readers must instead follow the example of those who through faith and perseverance inherit God's promise (6:12; 10:36). Faith is here more than a mental assent to the truth or a mere profession of one's belief. It entails drawing near to God in "absolute trust" (10:22 NAB) and "confidence" (10:19, 35). It means holding on to the confession of hope (10:23) and committing oneself to the Christian community and its vital practices of love and well-doing (10:24–25). Such faithfulness involves courage and "perseverance" (10:32, 36). A long list of people who model this follows in ch. 11. The result of faithfulness is that we are saved. The expression is literally "preserving of the soul" (NASB). ... In the NT it refers to attaining eternal life (Luke 17:33; compare "receive salvation [peripoiēsin sōterias] [1 Thess 5:9]; . ... From the beginning, the preacher has warned his audience not to ignore "such a great salvation" (2:3; see 1:14) or the Great High Priest who has procured it (2:10; 5:9; 9:28). Now, as earlier, though he must warn them about the dire consequences of apostasy, he is convinced "of better things" in their case—"things that accompany salvation" (6:9).[311]
- Hebrews 12:1–13 – Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. In your struggle against sin you have not yet resisted to the point of shedding your blood. And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives." It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. Therefore, lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. (ESV)
"Since the believers have so many previous examples of faith who stand as a cluster of spectators or "cloud of witnesses," they are encouraged to run their metaphoric footrace of life with endurance (Heb 12:1; cf. ch. 11; 1 Cor 9:24–27)."[312] The footrace imagery is just one more example of the people of God on the move towards the goal of final salvation with God.[313] With this race metaphor, the author is concerned that all the participants "run until reaching the finish line. Once that has been achieved, the location is transformed from a stadium to the heavenly Jerusalem (12:22). Hence, the footrace concerns the participants' endurance, and apostasy would seem to be the outcome for those who do not finish the race. The runners are to mimic the attitude of the faithful champions who are now watching them in the stadium as the runners participate in the contest."[313] Running the race appropriately involves laying "aside every impediment and easily obstructing sin, similar to a runner who loses excess body weight and sets aside heavy clothes or anything else that would hinder the athlete's speed."[313] The sin which clings so closely is left unspecified.[313] Even though some commentators hold that "it is the sin of apostasy (cf. Heb 3:13; 10:26)," this is unlikely the case here.[313] "The closest prior mention of sin is in 11:25, which speaks of Moses choosing mistreatment with God's people over the temporary pleasures of sin."[314] Since this sin is connected with pleasure (apolausis) in a negative sense, this "often refers to enticements related to forbidden foods and sensual vices, and this comes close to the meaning of sin in 12:16. The imagery of laying aside excess impediments in 12:1 is something normally done before the race starts, which tend to make the "sin" relevant to pre-conversion impediments that would hinder the participants during their new course of life if they are not discarded. The sin in 12:1 therefore refers to pre-converted sins or sin in general (cf. 9:26).[315] Sin can "ensnare easily any runner (cf. 12:1, 14-16)," and therefore must be discarded.[315] As runners believers are to keep their eyes focused on Jesus who is "seated in the place of honor."[315]
He has already run the race of faith and finished his course having endured great suffering to the shedding of blood, something the believers have not yet experienced (12:2–4). Jesus is thus the ultimate exemplar of faithfulness as well as the object of faith for the runners. He endured crucifixion and despised "shame," …. Our author deems Jesus' death to be noble, voluntarily allowed in obedience to God, dedicated to virtue, and for the benefit of others (cf. 2:9–10, 14f; 4:14–16; 5:7–10; chs. 7–10). By setting their eyes on Jesus and his accomplishment on the cross, the believers will be encouraged not to grow fatigued and "give up" on the race (ἐκλύω [eklyō]: 12:3, 5). The believers, as good athletes, are to endure "discipline" (παιδεία [paideia]), rigorous training conducive for running a good race (12:5–11). The author reconfigures the idea of παιδεία from a loving yet punitive and correcting discipline the LORD gives to children in Prov 3:11–12 to a non-punitive discipline in Heb 12. The discipline and suffering the believer’s experience, in other words, are not the result of divine punishment. Rather, the training and suffering fosters virtuous living with the special qualities of holiness and righteousness (12:10–11). . . . [I]f the believers fall away from their spiritual footrace they will become illegitimate children by losing their place in the family of God and Christ (cf. 2:13b; 3:1, 6; 12:23). The imagery turns to a fatigued or crippled runner who needs reviving so as to continue advancing: "Therefore strengthen your drooping hands and your feeble knees and make straight paths for your feet so that what is crippled may not be dislocated [ἐκτρέπω] but rather be healed" (Heb 12:12–13/Prov 4:26). In this passage ἐκτρέπω is sometimes interpreted as a turning aside from the course, suggesting apostasy. Or it may have a medical meaning, referring to the dislocation of a joint. A dislocation would cause the runner to fall or not be able to continue the race, so in either case it seems that the runner would not be able to make it to the finish line. Thus committing apostasy is implied as a negative outcome of what might happen if the runner is not healed and strengthened once again. The author's exhortation intends to bring about the audience's strengthening and renewing; the congregants are presumed to be spiritually fatigued and about to give up the metaphoric race that leads to eternal inheritance.[316]
- Hebrews 12:14–17 – Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord. See to it that no one falls short of the grace of God and that no bitter root grows up to cause trouble and defile many. See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears, he could not change what he had done. (NIV)
As holiness belongs to the essence of God and is his highest glory, so it is to characterize God's people. We were chosen in Christ to be holy (Eph. 1:4), and God disciplines us as his children so "that we may share in his holiness" (12:10). ... Lane observes that "in Hebrews 'pure' and 'holy' are interchangeable terms because those who have been made holy are those for whom Christ has made purification. ... Christians have within their reach the holiness that is indispensable for seeing God" (1991, 451). Holiness "is not an optional extra in the Christian life but something which belongs to its essence. It is the pure in heart, and none but they, who shall see God Matt. 5:8). Here [Heb. 12:14], as in v. 10, practical holiness of life is meant" (Bruce, 1990, 348). Thus 12:14 begins by exhorting believers to earnestly pursue peace and holiness as a way of life. "Make every effort" (dioko) conveys diligence in the pursuit of peace and holiness. ... Peace is viewed as an objective reality tied to Christ and his redemptive death on the cross, which makes possible harmony and solidarity in Christian community (cf. Col. 1:20). Similarly, "holiness" is essential to Christian community (cf. 12:15). Sin divides and defiles the body of Christ, just as cancer does a human body. To pursue holiness suggests a process of sanctification in which our life and manner of living are set apart for God as holy and God-honoring. Verse 14 concludes that "without holiness no one will see the Lord." To "see" the Lord and "know" him intimately are closely related. To see the Lord "is the highest and most glorious blessing mortals can enjoy, but the beatific vision is reserved for those who are holy in heart and life" (Bruce, 1990, 349). Things that are unholy effectively block seeing and knowing God and in the end keep the person from inheriting the kingdom of God (cf. 1 Cor. 6:9–10). Believers must be vigilantly watchful over the spiritual well-being of each member of the church. The verb translated "see to it" (episkopeo; 12:15a) conveys the idea of spiritual oversight and is related to the function of "overseers" or elders. This verb is a present active participle with the force of an imperative and carries the sense of "watching continually." Three subordinate clauses of warning follow this verb, each one introduced by the words "that no one" (me tis): Watch continually—"that no one misses the grace of God" (12:15a) "that no bitter root grows up ..." (12:15b) "that no one is sexually immoral or ... godless" (12:16a). This appeal to spiritual watchfulness is a call to the church as a whole. The exhortation "see to it that no one misses the grace of God" (12:15a) is a key statement. Remaining steadfast in faith (10:19–11:40), enduring discipline as children (12:1–13), and pursuing peace and holiness (12:14) are all related to the grace of God, as is everything involving our salvation. If entrance into the Christian life is by the grace of God, even so the continuance and completion of it is by the grace of God. The dreadful possibility of missing God's grace is not because his grace is inaccessible, but because some may choose not to avail themselves of it. For this reason it is possible for a person (though once a believer) not to reach the goal that is attainable only by his grace operating through faith (cf. 3:12; Bruce, 1990, 349). Marshall makes several observations concerning this warning passage (1969, 149–51). (1) It is possible for a believer to draw back from the grace of God (12:15a; cf. 2 Cor. 6:1; Gal. 5:4). The context of the warning here, as elsewhere in Hebrews (e.g., Heb. 2:1–4; 6:4–8; 10:26–31), indicates that a true believer is meant. (2) Where the grace of God is missed, bitterness will take root and potentially defile other members in the church (12:15b). The deadly sins of unbelief and a poisonous root of bitterness function like a fatally contagious disease that can "defile many" in the community. (3) No one should be "sexually immoral [pornos; lit., fornicator] or ... godless like Esau." Esau was a sensual man rather than a spiritual man—entirely earthly-minded rather than heavenly-minded—who traded away "his inheritance rights as the oldest son" (12:16b) for the momentary gratification of his physical senses. He represents those who would make the unthinkable exchange of long-range spiritual inheritance (i.e., things hoped for but not yet seen, 11:1) for present tangible and visible benefits, momentary though they be. Afterwards, when Esau realized the foolishness of his choice, he wanted to inherit his blessing but could not since "he was rejected" by God (12:17a). Attridge notes that the comment on Esau "conveys the sharpest warning" of this passage (1989, 369). Though some have understood verse 17b to mean that Esau could not change Isaac's mind, the more likely sense is that of rejection by God—that is, repentance was not granted by God. "God did not give Esau the opportunity of changing his mind and gaining what he had forfeited. The author intends his readers to apply this story to themselves and their salvation. Just as Esau was rejected by God, so can they be rejected if they spurn their spiritual birthright" (Marshall, 1969, 150). Bruce concurs that this example of Esau "is a reinforcement of the warning given at an earlier stage in the argument, that after apostasy no second repentance is possible" (1990, 352). Esau's "tears" represent regret for having lost his birthright, not repentance for having despised and shown contempt for God's gift of a birthright and for the covenant by which it was secured. This is all immediately applicable to the readers of this book, for Esau represents "apostate persons who are ready to turn their backs on God and the divine promises, in reckless disregard of the blessings secured by the sacrificial death of Jesus" (Lane, 1991, 455). In other words, a person may miss the grace of God and the spiritual inheritance of eternal life that he or she might have received. In such cases "God may not permit ... an opportunity of repentance. Not all sinners go this far; but an apostate may well find that he has stretched the mercy of God to its limit, so that he cannot return" (Marshall, 1969, 150–51).[317]
- Hebrews 12:18–29 – For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. For they could not endure the order that was given, "If even a beast touches the mountain, it shall be stoned." Indeed, so terrifying was the sight that Moses said, "I tremble with fear." But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. At that time his voice shook the earth, but now he has promised, "Yet once more I will shake not only the earth but also the heavens." This phrase, "Yet once more," indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. Therefore, let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire. (ESV)
In 12:18–29 thoughts about divine judgment merge with the finishing line of the runner and the place of "rest" for the moving people of God portrayed in the earlier portion of the homily (Heb 3–4). The end of the race is met with a festival gathering (πανήγυρις) appropriate for the end of a competition. The scene in Hebrews is primarily eschatological with the believers having arrived in Zion, and the heavenly Jerusalem (12:22). The city is paradoxically yet "to come" (13:14; cf. 11:10). In 12:18–24 our author seems to be stripping away the curtain that hides the presently unseen reality so that the audience could get a magnificent glimpse or sneak preview of the heavenly city awaiting them at the culmination of the race. The scene depicts a location where the blessings of God's promises are fully realized: the faithful enter into a final state of rest and receive their reward of inheritance. In heavenly Zion, God is the judge, Jesus is enthroned, the firstborn assembly is registered as its citizens, and both angels and perfected "spirits" reside there. If our author is primarily fast–forwarding the recipient community's race so that they could see in advance the final scene, then the "church" and firstborn in Zion might include the recipients who have persevered. If so, then the "spirits" of the righteous ones are probably those who had already died by the time the author presented this homily. This group might be identified as the heroes of faith in chapter 11 (cf. 10:38a) or early Christian leaders and martyrs (cf. 13:7), or both. 11:39–40 claims that the people of faith from bygone eras could not be perfected "without us," that is, they could not be completed without believers who presently live in the new covenant era (cf. 7:19; 10:10, 14). This group, it seems, will be perfected when Zion is fully realized to all the firstborn at the end of time. A final comparison from lesser to greater is given in 12:18–29. God speaking in the past from Mount Sinai is compared with God speaking in the present from the heavenly city. At Sinai when the old covenant was established Moses trembled exceedingly and the people were terrified at God's voice. Even beasts were to be destroyed if they touched the mountain of divine presence (cf. 12:18–21). Fearful as Israel's past experience with the divine presence might have been, the future heavenly Zion is intended to be even more fearful and operates on the new covenant of Jesus with God as judge (12:22–24). God's voice shook the earth when his presence was manifest at Sinai, but now a promise remains that at the end of the age God will also shake "the heaven" (12:25–26). The shaking of heaven and earth resembles apocalyptic imagery and destruction that must take place before the end (Rev 6:12–14; 16:18–21; 21:1–2; 2 Pet 3:5–7; Isa 59:3; Joel 2:10–11; cf. Isa 33:20). Such shaking communicates the fearful presence and intervention of God (cf. Nah 1:5; Joel 3:16; Isa 13:13; Jer 10:10; Ezek 39:20). ... An echo from Hag 2:6–7 (cf. 2:21) is felt here which was originally addressed to Zerubbabel of Judah and "Jesus the high priest." In the prophetic book the day of the Lord was soon approaching, and at that time everything would be affected by it. A shaking would take place horizontally on sea and dry land and vertically on earth and in the heaven. Then all the nations would surrender their treasures and submit to Jerusalem and its temple so that that latter house of God would be greater than the former temple (Hag 2:6–9). Our author in Hebrews relates the shaking from Haggai to the final eschatological visitation in which the temporal and unholy things will be removed and only that which is permanent and holy will remain for the coming kingdom of God. The implication for believers seems clear enough. The author essentially warns that if the fearful presence and voice of God from the heavenly city is greater than the theophany at Sinai, then how much greater and terrifying will be the judgment of God on those who reject God's voice in the new covenant era? The author's final warning resembles the first one in Heb 2:1–4. The audience is to take heed (βλέπετε) and not to refuse God who now speaks from heaven. The author and the community to whom he writes ("we") will not be able to escape the final judgment if they turn away (ἀποστρέφω) from the one who warns from heaven (12:25, 29). God is viewed as a consuming fire, a thought that alludes to his judgment against enemies and those who violate his covenant (cf. Deut 4:23–24; 9:3; Isa 33:14). Our author has in mind a burning judgment and picture of final destruction akin with early apocalyptic traditions (Isa 66:16, 24; Zeph 1:18; 1 En. 91.9; 4 Ezra 7.38; 2 Bar. 44.15). Put differently, if the malaise Christian community that suffers from dullness of hearing commit apostasy by rejecting God's message, then God will consume them with a fiery punishment at the eschaton. Given that the audience is in the process of inheriting an unshakable kingdom, the appropriate way to worship God, then, is for all believers to show gratitude (Heb 12:28), which is the proper response beneficiaries are to show to the benefactor who gives them a gift. In this case the benefactor is God. They are also to offer service pleasing to God with "godly fear" (εὐλάβεια) and "dread" (δέος). Again the author uses fear as a strategy in his warning (4:1; 10:27, 31; 12:21; cf. 11:7). The believers are exhorted to worship God acceptably and not commit apostasy but inherit instead the promised blessing of rest in heavenly Zion.[318]
Conditional security in the book of James
- James 1:12 – Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him. (NIV)
"[T]he word "blessed" has both present and future connotations."[319] "[T]hose who have persevered in trusting and loving" the Lord "in the face of trials"[320] are "qualified to be called 'blessed'."[319] For the Lord has promised to give them "the crown of life," which means "'the crown that consists in eternal life'"—[321] "the life of the age to come" which is equivalent to inheriting the kingdom of God in James 2:5.[322] "Their love for God is the outcome of their faith in him which produces willing endurance for him (1:2-4). Love is the essence of true faith"[323] and trials have a way of testing a Christians "love as well as faith."[324]
- James 5:19–20 – My brothers, if anyone among you wanders from the truth and someone brings him back, 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. (ESV)
It was customary to end such a letter with a summary (James 5:7–11), an oath (James 5:12), a health wish (James 5:13–18) and a purpose statement (James 5:19–20). This verse, then, should be part of the statement of the purpose of the whole letter. That in itself is reason enough to assign it great importance. The condition this verse speaks to is described in James 5:19. A Christian ("one of you") has erred. James gives us plenty of illustrations of this in the letter. The errors he addresses are those of partiality and greed, of anger and jealousy. All of them are found within the church. Such error calls for another Christian ("someone") to point it out so that the person can repent and be restored ("bring him back"). That, of course, is what the entire letter is about, bringing the Christians he addresses back to proper Christian behavior. This is indeed the purpose statement of James. Therefore the sinner in this verse is a Christian who has fallen into sin, such as greed or criticism of others. This Christian brother or sister has erred or gone the wrong way—the text is not talking about an individual sin, however "serious" we may consider it, from which the believer quickly repents. As Jesus points out in Matthew 7:13–14 . . . there are two ways. The way that leads to life is narrow and difficult, while the one leading to death is broad and easy. Unfortunately there are many ways to get from the narrow to the broad way. This Christian (the sinner) has taken one of them and is observed by another, whom we shall call the rescuer. The question is, Who is saved from death—the sinner or the rescuer? . . . It seems to me that James's message is that the sinner is the one rescued from death by the rescuer's efforts. There are four reasons for this. First, the fact that sins are covered (an adaptation of Proverbs 10:12: "Love covers all wrongs") seems to refer to the sinner's sins, not the potential sin of the rescuer. Only the sinner has erred in the context. Second, the word order in the Greek text makes it more likely that it is the sinner who is delivered from death. Third, the very picture of turning a person from his wandering way . . . suggests that it is the error that is putting the individual in danger of death. . . . What, then, is the death that the person is saved from?[325]
A few commentators suggest that this death refers to "physical death,"[326] But most commentators see death in James 5:20 as referring to spiritual or eternal death.[327]
Both testaments view death as the end result of sin, usually referring to death in terms of eternal death or condemnation at the last judgment (Deut. 30:19; Job 8:13; Psalm 1:6; Psalm 2:12; Jeremiah 23:12; Jude 23; Rev. 20:14). James has already mentioned this in James 1:15: desire gives birth to sin, which results in death. That death is contrasted with the life that God gives (James 1:18). Since death and life are parallel ideas, it is likely that they are not physical but eternal . . . . This parallel, plus the seriousness of the tone in James 5, indicates that it is this sort of death, the ultimate death that sin brings about, which is in view. What James is saying, then, is that a Christian may err from the way of life. When another Christian attempts to rescue him or her, it is not a hopeless action. Such a rescue effort, if successful, will deliver [i.e., save, sōzō] that erring person from eternal death.[328] That is because the sins will be covered (the language is that of the Old Testament sacrifice; when atonement was made the sin was said to be covered as if literally covered by the blood). It may be one simple action of rescue, but it can lead to the covering of "a multitude of sins." In stating this, James shows his own pastor's heart and encourages all Christians to follow in his footsteps, turning their erring brothers and sisters back from the way of death.[329]
Conditional security in the books of 2 Peter and Jude
- 2 Peter 1:8–11 – For if these qualities [faith, virtue, knowledge, self-control, perseverance, godliness, brotherly affection, love] are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.[330]
- 2 Peter 2:20–22 – For if, after escaping the world's corruptions through a full knowledge of our Lord and Savior Jesus, the Messiah, they are again entangled and conquered by those corruptions, then their last condition is worse than their former one. It would have been better for them not to have known the way of righteousness than to know it and turn their backs on the holy commandment that was committed to them. The proverb is true that describes what has happened to them: "A dog returns to its vomit," and "A pig that is washed goes back to wallow in the mud." (ISV)[331]
- 2 Peter 3:16–17 – Some things in them [Paul's letters] are hard to understand, which ignorant and unstable people distort, leading to their own destruction, as they do the rest of the Scriptures. And so, dear friends, since you already know these things, continually be on your guard not to be carried away by the deception of lawless people. Otherwise, you may fall from your secure position. (ISV)[332]
- Jude 20–21 – But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. (ESV)[333]
Conditional security in the epistles of John
- 1 John 2:18–27 – Children, it is the last hour. And as you have heard, "Antichrist is coming," even now many antichrists have come. We know from this that it is the last hour. They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. However, they went out so that it might be made clear that none of them belongs to us. But you have an anointing from the Holy One, and all of you have knowledge. I have not written to you because you don't know the truth, but because you do know it, and because no lie comes from the truth. Who is the liar, if not the one who denies that Jesus is the Messiah? This one is the antichrist: the one who denies the Father and the Son. No one who denies the Son can have the Father; he who confesses the Son has the Father as well. What you have heard from the beginning must remain in you. If what you have heard from the beginning remains in you, then you will remain in the Son and in the Father. And this is the promise that He Himself made to us: eternal life. I have written these things to you about those who are trying to deceive you. The anointing you received from Him remains in you, and you don't need anyone to teach you. Instead, His anointing teaches you about all things and is true and is not a lie; just as He has taught you, remain in Him. (HCSB)[334]
- 2 John 7–11 – Many deceivers have gone out into the world; they do not confess the coming of Jesus Christ in the flesh. This is the deceiver and the antichrist. Watch yourselves so you don't lose what we have worked for, but that you may receive a full reward. Anyone who does not remain in Christ's teaching but goes beyond it, does not have God. The one who remains in that teaching, this one has both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your home, and don't say, "Welcome," to him; for the one who says, "Welcome," to him shares in his evil works. (HCSB)[335]
Conditional security in the book of Revelation
- Revelation 2:10–11 – "Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days Be faithful until death, and I [Jesus] will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches He who overcomes will not be hurt by the second death." (NASB)[336]
- Revelation 3:4–5 – "But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels." (NASB)[337]
- Revelation 3:10–11 – "Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. I am coming quickly; hold fast what you have, so that no one will take your crown." (NASB)[338]
- Revelation 21:7–8 – He who overcomes will inherit these things, and I will be his God and he will be My son. But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death. (NASB)[339]
- Revelation 22:18–19 – I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. (ESV)
As in Deuteronomy [4:2, "Do not add to what I command you, and do not subtract from it, but keep the commands of the Lord your God that I give you"], Christ is warning against false teachers who distort the meaning of the prophecies by adding their own teaching to it or removing the meaning God intended. ... The difficulty for us is how to apply this ban. It can hardly restrict differing interpretations regarding the meaning of the book. The key is to apply carefully the meaning of a "false teacher" or heretic. ... It refers to someone who uses Revelation to restructure the Christian faith . ... At the same time, the use of ... everyone who hears ... demonstrates that it is directed to every reader. In John's day it was especially meant for the seven churches for whom the visions were intended. For our day it must be directed to every person in the church who "hears" this message. ... We are all responsible to make certain that we interpret the book in accordance with the message God intended. For such people Christ provided a severe warning. ... Those who twist the divinely inspired prophecies to their own ends will suffer the consequences that fits their sin: (1) If they "add" their own meanings, "God will add to that person the plagues written in this book." ... They will be treated as unbelievers and suffer the punishments to be inflicted on the wicked. (2) If they "take away" God's meaning, "God will take away that person's share in the tree of life." This is more extreme, because it means they will suffer the "second death" (2:11; 20:6) or the lake of fire. The "tree of life" is found in 2:7 and 22:2 and stands for the gift of eternal life. ... Since it is said that God will "take away" their "share," scholars often debate whether this implies the apostasy of the believer. ... There is a strong sense of warning against apostasy throughout [the book of Revelation] . . . . Thus, the reader is warned here that distorting God's message in these prophecies is tantamount to apostasy, and the person guilty of it will become an apostate unbeliever in God's eyes.[340]
New Testament Greek in support of conditional security
Arminians find further support for conditional security from numerous Scriptures where the verb "believes" occurs in the Greek present tense.[341] Greek scholars and commentators (both Calvinist and non-Calvinist) have noted that Greek present tense verbs generally refer to continuous action, especially present participles.[342] For example, In his textbook, Basics of Biblical Greek Grammar, Calvinist William D. Mounce writes: "The present participle is built on the present tense stem of the verb. It describes a continuous action. It will often be difficult to carry this 'on-going' nuance into your translation, but this must be the foremost consideration in your mind."[343] Calvinist Daniel Wallace brings out this "on-going" nuance for the present participle "believes" in John 3:16, "Everyone who [continually] believes in him should not perish. ... In this Gospel, there seems to be a qualitative distinction between the ongoing act of believing and the simple fact of believing."[344] He argues for this understanding not simply because believes is in the present tense, "but to the use of the present participle of πιστεύων [pisteuōn, believing], especially in soteriological [i.e., salvation] contexts in the NT."[345] Wallace goes on to elaborate,
The aspectual force of the present [participle] ὁ πιστεύων [the one believing] seems to be in contrast with [the aorist participle] ὁ πιστεύσας [the one having believed]. ... The present [participle for the one believing] occurs six times as often (43 times) [in comparison to the aorist], most often in soteriological contexts (cf. John 1:12; 3:15, 16, 18; 3:36; 6:35, 47, 64; 7:38; 11:25; 12:46; Acts 2:44; 10:43; 13:39; Rom 1:16; 3:22; 4:11, 24; 9:33; 10:4, 11; 1 Cor 1:21; 1 Cor 14:22 [bis]; Gal 3:22; Eph 1:19; 1 Thess 1:7; 2:10, 13; 1 Pet 2:6, 7; 1 John 5:1, 5, 10, 13). Thus, it seems that since the aorist participle was a live option to describe a "believer," it is unlikely that when the present was used, it was aspectually flat. The present was the tense of choice most likely because the New Testament writers by and large saw continual belief as a necessary condition of salvation. Along these lines, it seems significant that the promise of salvation is almost always given to ὁ πιστεύων [the one believing] (cf. several of the above cited texts), almost never to ὁ πιστεύσας [the one having believed] (apart from Mark 16:16, John 7:39 and Heb 4:3 come the closest . . .).[346]
Arminian Greek scholar J. Harold Greenlee supplies the following literal translation of several verses where the Greek word translated "believes" (in our modern translations) occurs in the tense of continuous action.[347]
- John 3:15, "...in order that everyone believing may have eternal life in him."
- John 3:16, "...in order that everyone believing in him should not perish but should have eternal life."
- John 3:36, "The one believing on the Son has eternal life."
- John 5:24, "The one hearing my word and believing him who sent me has eternal life."
- John 6:35, "the one believing in me shall never thirst."
- John 6:40, "...that everyone beholding the Son and believing in him should have eternal life."
- John 6:47, "The one believing has eternal life."
- John 11:25, 26, "The one believing in me, even though he dies he shall live; and everyone living and believing in me shall never die."
- John 20:31, "...in order that by means of believing you may have life in his name."
- Romans 1:16, "it is the power of God to salvation to everyone believing."
- 1 Corinthians 1:21, "it pleased God ... to save the one believing."
Of further significance is that "In many cases the results of the believing are also given in a continuous tense. As we keep believing, we keep on having eternal life (John 3:15, 16, 36; 20:31)."[348] It is this type of evidence which leads Arminians to conclude that "eternal security is firmly promised to 'the one believing'—the person who continues to believe in Christ—but not to "the one having believed,"—the person who has merely exercised one single act of faith some time in the past."[349] Indeed, "Just as becoming saved is conditioned upon faith, staying saved is conditioned upon continuing to believe."[350]
Scriptures that appear to contradict conditional security
Those who hold to perseverance of the saints cite a number of verses to support their view. The following are some of the most commonly cited:
- John 5:24 – Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. (ESV)
- John 6:35, 37–40 – Jesus said to them, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. . . . All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day. (ESV)
- John 10:27–29 – My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. (ESV)
- John 17:12 – While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. (ESV)
- Romans 8:1 – There is therefore now no condemnation for those who are in Christ Jesus. (ESV)
- Romans 8:35, 37–39 – Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? ... No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (ESV)
- 1 Corinthians 1:8–9 – [God] 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. (ESV)
- 1 Corinthians 10:13 – No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (ESV)
- Ephesians 1:13–14 – In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (ESV)
- Philippians 1:6 – 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. (ESV)
- 2 Timothy 4:18 – The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen. (ESV)
- Hebrews 7:25 – Therefore, He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. (NASB)
- 1 Peter 1:5 – ... who are protected by the power of God through faith for a salvation ready to be revealed in the last time. (NASB)
- 1 John 3:9 – No one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God. (NIV)
- Jude 24–25 – To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. (NIV)
Arminians would argue that they have adequately provided explanations for how these verses and others can be easily reconciled with conditional security.[351]
Acuerdos y desacuerdos con puntos de vista opuestos
A major difference between traditional Calvinists and Arminians is how they define apostasy (see Perseverance of the saints for the definition as it is referred to here).
Traditional Calvinist view
Traditional Calvinists say apostasy refers to people who fall away (apostatize) from a profession of faith, but who have never actually entered into a saving relationship with God through Christ.[352] As noted earlier, Arminians understand that apostasy refers to a believer who has departed from a genuine saving relationship with God by developing "an evil, unbelieving heart." (Hebrews 3:12)
In traditional Calvinism the doctrine of the perseverance of the saints "does not stand alone but is a necessary part of the Calvinistic system of theology."[353] The Calvinist doctrines of Unconditional Election and Irresistible Grace "logically imply the certain salvation of those who receive these blessings."[353] If God has eternally and unconditionally elected (chosen) some men to eternal life, and if His Spirit irresistibly applies to them the benefits of salvation, then the inescapable conclusion is that these persons will be saved forever.[353] Arminians acknowledge that the Calvinistic system is logically consistent if certain presuppositions are true, but they do not agree with these presuppositions, which include the Calvinist doctrines of unconditional election and irresistible grace.[354]
Traditional Calvinists agree with Arminians on the need for persevering in faith
Baptist scholar James Leo Garrett says it is important for people recognize that traditional Calvinist and Arminians "do not differ as to whether continuing faith in Jesus Christ will be necessary for final or eschatological salvation. Both agree that it is so. Rather, they differ as to whether all Christians or all true believers will continue in faith to the end."[355] For example, Anthony Hoekema, longtime Professor of Calvin Theological Seminary, stated: "Peter puts it vividly: We are kept by the power of God through faith [1 Peter 1:5]—a living faith, which expresses itself through love (Galatians 5:6). In other words, we may never simply rest on the comfort of God's preservation apart from the continuing exercise of faith."[356] Hoekema even writes that he agrees with Arminian writer Robert Shank when he says,
There is no warrant in the New Testament for that strange at-ease-in-Zion definition of perseverance which assures Christians that perseverance is inevitable and relieves them of the necessity of deliberately persevering in faith, encouraging them to place confidence in some past act or experience.[357]
Reformed Presbyterian James Denney stated:
And there is nothing superficial in what the New Testament calls faith . . . it is [man's] absolute committal of himself for ever to the sin-bearing love of God for salvation. It is not simply the act of an instant, it is the attitude of a life; it is the one right thing at the moment when a man abandons himself to Christ, and it is the one thing which keeps him right with God for ever. . . . Grace is the attitude of God to man which is revealed and made sure in Christ, and the only way in which it becomes effective in us for new life is when it wins [from] us the response of faith. And just as grace is the whole attitude of God in Christ to sinful men, so faith is the whole attitude of the sinful soul as it surrenders itself to that grace. Whether we call it the life of the justified, or the life of the reconciled, or the life of the regenerate, or the life of grace or of love, the new life is the life of faith and nothing else. To maintain the original attitude of welcoming God's love as it is revealed in Christ bearing our sins—not only to trust it, but to go on trusting—not merely to believe in it as a mode of transition from the old to the new, but to keep on believing—to say with every breath we draw, "Thou, O Christ, art all I want; more than all in Thee I find"—is not a part of the Christian life, but the whole of it.[358]
Free Grace or non-traditional Calvinist view
The non-traditional Calvinist or Free Grace view disagrees with Traditional Calvinists and Arminians in holding that saving faith in Christ must continue in order for a person to remain in their saving relationship with God. For example, Zane Hodges says: "... We miss the point to insist that true saving faith must necessarily continue. Of course, our faith in Christ should continue. But the claim that it absolutely must ... has no support at all in the Bible"[359] Joseph Dillow writes:
Even though Robert Shank would not agree, it is definitely true that saving faith is "the act of a single moment whereby all the benefits of Christ's life, death, and resurrection suddenly become the irrevocable possession of the individual, per se, despite any and all eventualities."[360]
Any and all eventualities would include apostasy—falling away or walking away from the Christian faith and to "cease believing."[361] What a Christian forfeits when he falls away is not his saving relationship with God but the opportunity to reign with Christ in his coming kingdom.[362]
Lewis Sperry Chafer, in his book Salvation, provides a concise summary of the Free Grace position: "Saving faith is an act: not an attitude. Its work is accomplished when its object has been gained."[363]
Traditional Calvinists agree with Arminians against the Free Grace view
Traditional Calvinists and Arminians disagree with the Free Grace view on biblical and theological grounds.[364] For example, Calvinist Tony Lane writes:
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i.e., non-traditional Calvinist or Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. ... Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. ... These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous.[365]
Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i.e., non-traditional Calvinism] has taught ... the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. ... [Non-traditional Calvinists] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security."[366]
"Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. ... A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence."[367]
Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."[368]
Denominaciones que afirman la posibilidad de la apostasía
The following denominations or groups affirm their belief in the possibility of apostasy in either their articles or statements of faith, or by way of a position paper.
- Anabaptist Churches[369]
- Mennonite Church[370] [371]
- Missionary Church[372]
- Eastern Orthodox Churches[373]
- Episcopal Church[374]
- Evangelical Congregational Church[375]
- General Baptists
- General Association of General Baptists[376]
- National Association of Free Will Baptists[377]
- Lutheran Churches
- Lutheran Church–Missouri Synod[378]
- Methodist Churches (Wesleyan-Arminianism)
- Evangelical Wesleyan Church[379]
- The United Methodist Church[380]
- Free Methodist Church[381]
- The Salvation Army[382]
- Church of the Nazarene[383]
- Church of God (Anderson, Indiana)[384]
- Pentecostal Churches
- Assemblies of God[385]
- Quakerism
- Evangelical Friends Church - Eastern Region[386]
- Restorationist Churches
- Churches of Christ[387]
- Roman Catholic Church[388]
Ver también
- Antinomianism
- Apostasy in Christianity
- Backsliding
- Corporate election
- Perseverance of the saints has articles in the external links that support its position
Notas
- ^ James Arminius, The Works of Arminius, 2:465, 466; 3:412, 413. Mark A. Ellis, The Arminian Confession of 1621, 77–78; 112–13. The Confession was primarily composed by Arminius' protégé Simon Episcopius (1583–1643), and approved by the Remonstrant Pastors in 1620. The first Dutch edition was published in 1621 and the Latin edition in 1622. For more background on the Confession see the "Introduction" by Ellis, v-xiii). French L. Arrington, Unconditional Eternal Security: Myth or Truth?, 63, 180. Stephen M. Ashby, "Reformed Arminianism," Four Views on Eternal Security, 163–166. Frederick W. Claybrook, Once Saved, Always Saved? A New Testament Study of Apostasy, 216–218. I. Howard Marshall, Kept by the Power of God: A Study of Perseverance and Falling Away, 210. David Pawson, Once Saved, Always Saved? A Study in Perseverance and Inheritance, 18–21. Robert Picirilli, Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism, 192. W. T. Purkiser, Security: The False and the True, 27–33. Robert Shank, Life in the Son: A Study of the Doctrine of Perseverance, 51–71. John Wesley, The Works of John Wesley, 10:284–298. J. Rodman Williams, Renewal Theology: Systematic Theology from a Charismatic Perspective, 2:119–127. Dale M Yocum, Creeds in Contrast: A Study in Calvinism and Arminianism, 128–129.
- ^ Shank, Life in the Son, 92; cf. Arrington, Unconditional Eternal Security: Myth or Truth? 182. Marshall writes: "The Christian life is a life which is continually sustained by the power of God. It does not merely depend upon a once-for-all gift of God received in the moment of conversion, but is a continual relationship to God in which His gracious gifts are received by faith" (Kept by the Power, 22).
- ^ Shank, Life in the Son, 116. cf. Williams, Renewal Theology 2:127, 134–135. Brenda Colijn writes: "Salvation is not a transaction but an ongoing relationship between the Rescuer and the rescued, between the Healer and the healed. The best way to ensure faithfulness is to nurture that relationship. Final salvation, like initial salvation, is appropriated by grace through faith(fulness) (Ephesians 2:8–10; 1 Peter 1:5)... Salvation is not a one-time event completed at conversion. It involves a growth in relationship ... that is not optional or secondary but is essential to what salvation means" (Images of Salvation in the New Testament, 140–141).
- ^ Shank, Life in the Son, 116. In another place Shank writes: "The faith on which our union with Christ depends is not the act of some past moment. It is a present living faith in a living Savior" (Life in the Son, 66).
- ^ Shank, Life in the Son, 43, 116.
- ^ Shank, Life in the Son, 7, 197, 218–219; Arrington, Unconditional Eternal Security: Myth or Truth? 182; Claybrook, Once Saved, Always Saved? A New Testament Study of Apostasy, 24–25. Brenda Colign writes: "The New Testament nowhere supports an understanding of saving faith as mere intellectual assent divorced from obedience. Saving faith entails faithfulness. Believers are saved by grace through faith for works (Eph 2:8–10). According to Hebrews, Jesus is 'the source of eternal salvation for all who obey him' (Heb 5:9). The 'things that belong to salvation' include faithfulness, patience and loving service (Heb 6:9–12). As James points out, the faith necessary for salvation is a faith that expresses itself in works (James 2:14–17)" (Images of Salvation in the New Testament, 140). Scot McKnight writes: "Perseverance ... is both belief and believing, trusting and obeying. ... Perseverance is an indicator of what faith is all about, not a specialized version of faith for the most advanced. True and saving faith, the kind Jesus taught, and that James talks about in James 2, and that Paul talks about in all his letters, is a relationship that continues. ... True faith is marked by steady love ..." (A Long Faithfulness: The Case for Christian Perseverance, 49).
- ^ The Arminian Confession of 1621, 76, 111.
- ^ The Arminian Confession of 1621, 74; see also 78–80. John Wesley wrote: "But he [Christ] has done all which was necessary for the conditional salvation of all mankind; that is, if they believe; for through his merits all that believe to the end, with the faith that worketh by love, shall be saved (The Works of John Wesley, "An Extract from 'A Short View of the Differences Between the Moravian Brethren,'" 10:202).
- ^ Shank, Life in the Son, 55 fn. 3; cf. Marshall, Kept by the Power of God, 199–200; Williams, Renewal Theology, 2:120–122, 130–135.
- ^ Shank, Life in the Son, 59, 211; Ashby, "Reformed Arminianism," 123, 163. George A. Turner and Julius R. Mantey write: "It is comforting to know that 'final perseverance' is a glorious possibility and that no combination of external circumstances can sever the believer from Christ (cf. Rom. 8:35–39; John 10:28)" (The Evangelical Commentary: The Gospel According to John, 304). Ben Witherington says: "Verses 28–29 [in John 10] say not only that Jesus' sheep are granted eternal life, and so will never perish, but also that 'no one will snatch them out of ... the Father's hand.' This speaks to the matter of being 'stolen' by outside forces or false shepherds. ... Both John 10:28 and Rom. 8:38–39 are texts meant to reassure [followers of Christ] that no outside forces or being can snatch one out of the firm grasp of God" (John's Wisdom: A Commentary on the Fourth Gospel, 190–91, 389 fn. 72)
- ^ Marshall, Kept by the Power of God, 157; Shank, Life in the Son, 158–164, 262; Arrington, Unconditional Eternal Security: Myth or Truth? 180.
- ^ Picirilli, Grace, Faith, Free Will, 201; Ashby, "Reformed Arminianism," 123–125, 167; Arrington, Unconditional Eternal Security: Myth or Truth? 62; The Works of John Wesley, 10:297–298.
- ^ Picirilli, Grace, Faith, Free Will, 207; Arrington, Unconditional Eternal Security: Myth or Truth? 184–185.
- ^ B. J. Oropeza, Church Under Siege of Persecution and Assimilation: The General Epistles and Revelation, Apostasy in the New Testament Communities, Volume 3 [Oregon: Cascade Books, 2012], 30–33; 47–48.
- ^ Gene L. Green, Baker Exegetical Commentary on the New Testament: Jude and Peter [Grand Rapids: Baker Academic, 2008], 339–343.
- ^ B. J. Oropeza, In the Footsteps of Judas and Other Defectors: the Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 3 [Eugene: Cascade Books, 2011]: 129–130.
- ^ Grace, Faith, Free Will, 183.
- ^ Will the Real Heretics Please Stand Up: A New Look at Today's Evangelical Church in the Light of Early Christianity, 65. For quotes that appear to support his conclusions see "Salvation," in A Dictionary of Early Christian Beliefs, edited by David Bercot, 574–585, 586–591. See also the article in the External Links by Calvinist John Jefferson Davis titled: "The Perseverance of the Saints: A History of the Doctrine," Journal of the Evangelical Theological Society 34:2 (June 1991), 213–228. He covers the key people and groups that have discussed this topic from Augustine (354–430) to 1981. For a helpful overview see B. J. Oropeza's "Apostasy and Perseverance in Church History" in Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation, 1–33. From his research Oropeza makes three observations concerning apostasy and perseverance in Pre-Reformation Church History. First, there were three basic venues which could lead a Christian to apostatize: theological heresies; vices (i.e., temptations to fall back into pre-conversion practices like idolatry, immorality, etc.); and persecution. Second, those who apostatized were excommunicated from the church. Third, "the notion of perseverance involved patient endurance through persecutions and temptations" (Paul and Apostasy, 12).
- ^ Works of Arminius, 3:438.
- ^ Works of Arminius, 2:472–473.
- ^ Works of Arminius, 2:219–220. William Nichols notes: "Arminius spoke nearly the same modest words when interrogated on this subject in the last Conference which he had with Gomarus [a Calvinist], before the states of Holland, on the 12th of Aug. 1609, only two months prior to his decease" (Works of Arminius, 1:665). Oropeza says, "Although Arminius denied having taught final apostasy in his Declaration of Sentiments, in the Examination of the Treatise of Perkins on the Order and Mode of Predestination he writes that a person who is being 'built' into the church of Christ may resist the continuation of this process. Concerning the believers, 'It may suffice to encourage them, if they know that no power or prudence can dislodge them from the rock, unless they of their own will forsake their position.' [Works of Arminius, 3:455, cf. 1:667] A believing member of Christ may become slothful, give place to sin, and gradually die altogether, ceasing to be a member. [Works of Arminius, 3:458] The covenant of God (Jeremiah 23) 'does not contain in itself an impossibility of defection from God, but a promise of the gift of fear, whereby they shall be hindered from going away from God so long as that shall flourish in their hearts.' If there is any consistency in Arminius' position, he did not seem to deny the possibility of falling away" (Paul and Apostasy, 16).
- ^ Works of Arminius, 2:465; cf. 2:466.
- ^ Works of Arminius, 3:412; cf. 3:413. For a more in-depth look at how Arminius responded to the issue of the believer's security, see External Link: "James Arminius: The Security of the Believer and the Possibility of Apostasy."
- ^ Philip Schaff, editor. The Creeds of Christendom Volume III: The Evangelical Protestant Creeds, "The Articles of the Remonstrants," 3:548–549.
- ^ Peter Y. DeJong, Crisis in the Reformed Churches: Essays in Commemoration of the Great Synod of Dordt, 1618–1619, 220ff. See External Link for full treatment.
- ^ Grace, Faith, Free Will, 198.
- ^ Oropeza, Paul and Apostasy, 17.
- ^ Goodwin's work was primarily dedicated to refuting the Calvinist doctrine of limited atonement, but he digresses from his main topic and spends 300 pages attempting to disprove the Calvinist doctrine of unconditional perseverance. See Redemption Redeemed, 226–527. Several Calvinist's responded to Goodwin's book, and he provides a lengthy rejoinder in Triumviri (1658). See also Goodwin's Christian Theology (1836): "Apostasy," 394–428.
- ^ The Examination of Tilenus Before the Triers, in Order to His Intended Settlement in the Office of a Public Preacher, in the Commonwealth of Utupia: Whereupon Are Annexed The Tenets of the Remonstrants, Touching Those Five Articles Voted, Stated, and Emposed, but Not Disputed, at the Synod of Dort. Together with a Short Essay, by Way of Annotations, Upon the Fundamental Theses of Mr. Thomas Parker (1638): see "The Fifth Article Touching Perseverance," 138–150; see also The Calvinists Cabinet Unlock'd (1659): 436–519.
- ^ A Complete System, or Body of Divinity, both Speculative and Practical: Founded on Scripture and Reason: 799–820.
- ^ See A Discourse on the Five Points: 330–397.
- ^ The Works of John Wesley, 10:288. In his Sermon: "The Repentance of Believers," Wesley proclaimed, "For, by that faith in his life, death, and intercession for us, renewed from moment to moment, we are every whit clean, and there is ... now no condemnation for us ... By the same faith we feel the power of Christ every moment resting upon us ... whereby we are enabled to continue in spiritual life ... As long as we retain our faith in him, we 'draw water out of the wells of salvation'" (The Works of John Wesley, 5:167).
- ^ a b The Works of John Wesley, 10:297.
- ^ a b The Works of John Wesley, 10:298.
- ^ A Full Refutation of the Doctrine of Unconditional Perseverance: In a Discourse on Hebrews 2:3 (1790).
- ^ The Works of the Reverend John Fletcher (1851): 2:129–260.
- ^ See notes in Hebrews 10:26–27, 38–39, in Joseph Benson's commentary The New Testament of our Lord and Savior, Volume 2: Romans to Revelation (1847).
- ^ Objections to the Calvinistic Doctrine of Final Perseverance (18??).
- ^ Christian Theology (1835): 413–420.
- ^ The Errors of Hopkinsianism Detected and Refuted. Six Letters to the Rev. S. Williston, Pastor of the Presbyterian Church in Durham, N.Y. (1815): 215–255; The Reformer Reformed or a Second Part of the Errors of Hopkinsianism Detected and Refuted: Being an Examination of Mr. Seth Williston's "Vindication of Some of the Most Essential Doctrines of the Reformation" (1818): 168–206.
- ^ Theological Institutes (1851): Volume 2, Chapter 25.
- ^ Theological Colloquies (1837): 650–663.
- ^ A Complete System of Christian Theology: or a Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals, and Institutions of Christianity (1869): 455–466.
- ^ Elements of Theology: or an Exposition of the Divine Origin, Doctrines, Morals and Institutions of Christianity (1856): 163–169; 319–320.
- ^ Theological Compend (1862): 81; see also John 15:2, 6; 1 Corinthians 9:27; 10:12; Romans 11:22; Hebrews 6:4–6; 10:26–29; 2 Peter 1:8–11; Revelation 3:5 in The People's Commentary (1878), co-authored with Daniel Steele.
- ^ An Examination of the Doctrine of the Unconditional Final Perseverance of the Saints as Taught by Calvinists (1860).
- ^ see notes on John 15:1–6 in A Popular Commentary on the New Testament Volume 2: Luke-John (1874).
- ^ Elements of Divinity: or, A Course of Lectures, Comprising a Clear and Concise View of the System of Theology as Taught in the Holy Scriptures; with Appropriate Questions Appended to Each Lecture (1851): 369–381.
- ^ Systematic Theology: A Complete Body of Wesleyan Arminian Divinity Consisting of Lectures on the Twenty-Five Articles of Religion (1888): 2:173–210.
- ^ Perseverance and Apostasy: Being an Argument in Proof of the Arminian Doctrine on that Subject (1871).
- ^ Systematic Theology (1894), 2:268–270.
- ^ Arminianism v. Hyper-Calvinism, 45, 70, 74–75, 180–187.
- ^ Calvinism As It Is: in a Series of Letters Addressed to Rev. N. L. Rice D.D. by Rev. R. S. Foster (1854): 179–194.
- ^ A Compendium of Christian Theology: Being Analytical Outlines of a Course of Theological Study, Biblical, Dogmatic, Historical (1879), 3:131–147; A Higher Catechism of Theology (1883): 276–291.
- ^ The Earnest Christian, "To Perdition," Vol. 43 (Feb 1882) No. 2, 37–39; The Earnest Christian, "Kept from Falling," Vol. 50 (Dec 1885) No. 6, 165–168; Holiness Teachings: The Life and Works of B.T. Roberts (1893), Chapter 21, 35.
- ^ Antinomianism Revived or the Theology of the So-Called Plymouth Brethren Examined and Refuted (1887): 157–158; Steele's Answers (1912): 73, 142.
- ^ The Student's Handbook of Christian Theology (1870): 220–224.
- ^ A Manuel of Christian Doctrine (1902): 225–226.
- ^ A Manuel of Theology (1906): 293–295; see also his notes on Romans 11:11–24 in A Commentary on St. Paul's Epistle to the Romans (1877).
- ^ The Dictionary of Christian Theology (edited by Alan Richardson), "Apostasy," R.P.C. Hanson [The Westminster Press, 1969], 12. Scot McKnight says: "Apostasy is a theological category describing those who have voluntarily and consciously abandoned their faith in the God of the covenant, who manifests himself most completely in Jesus Christ" (Dictionary of Theological Interpretation of the Bible, "Apostasy," 58).
- ^ Baker's Dictionary of Theology (editor in chief Everett F. Harrison) "Apostasy," Robert Winston Ross [Baker Book House, 1976], 57.
- ^ Life in the Son, 157-158. Richard A. Muller offers this definition of apostasy (Greek apostasia): "a willful falling away from, or rebellion against, Christian truth. Apostasy is the rejection of Christ by one who has been a Christian ..." (Dictionary of Greek and Latin Theological Terms: Drawn Principally from Protestant Scholastic Theology, 41). In The New International Dictionary of New Testament Theology, Wolfgang Bauder had this to say on aphistēmi (Fall, Fall Away): "Of theological importance is falling away in the religious sense... 1 Timothy 4:1 describes 'falling away from the faith' in the last days in terms of falling into false, heretical beliefs. Luke 8:13 probably refers to apostasy as a result of eschatological temptation. Here are people who have come to believe, who have received the gospel 'with joy.' But under the pressure of persecution and tribulation arising because of the faith, they break off the relationship with God into which they have entered. According to Hebrews 3:12, apostasy consists in an unbelieving and self-willed movement away from God (in contrast to Hebrews 3:14), which must be prevented at all costs. aphistēmi thus connotes in the passages just mentioned the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin, which can also be expressed by other words (cf. the par. to Luke 8:13 in Matthew 13:21; Mark 4:17; [see] Offence, art. skandalon). Expressions equivalent in meaning to the warning in 1 Timothy 4:1 include nauageō, suffer shipwreck, 1:19; astocheō miss the mark, 1:6; 6:21; 2 Timothy 2:18; cf. also aperchomai, go away, John 6:66; apostrephō, turn away; arneomai, deny; metatithēmi, change, alter; mē menein, do not abide, John 15:6; [see] art. piptō; Lead Astray, art. planaō; and the pictures of defection in Matthew 24:9-12, and Revelation 13." (3:607–608)
- ^ Kept by the Power, 217, note 5; cf. Williams, Renewal Theology, 2:131–135.
- ^ Kept by the Power, 23; These are the other Greek words connected to apostasy: "[piptō], 'to fall' (Romans 11:11, 22; 14:4; 1 Corinthians 10:12; 13:8; Hebrews 4:11; Revelation 2:5); [parapiptō], 'to fall away, transgress' (Hebrews 6:6), [pararrheō], 'to drift away' (Hebrews 2:1); the root [skandal-], 'to stumble, offend' is also important" (Marshall, Kept by the Power, 217, note 4).
- ^ I. Howard Marshall, Kept by the Power of God: A Study of Perseverance and Falling Away, 217.
- ^ Heinz Giesen, Exegetical Dictionary of the New Testament, 3:248.
- ^ Heinz Giesen, Exegetical Dictionary of the New Testament, 3:249. Heinz Giesen writes: In the passive voice σκανδαλίζω [skandalizō] more often means ... "fall away from faith." In the interpretation of the parable of the sower (Mark 4:13-20 par. Matt 13:18–23) those identified with the seeds sown on rocky ground, i.e., those "with no root in themselves," the inconstant ones, go astray to their own ruin when persecuted on account of the word, i.e., they fall away from faith (Mark 4:17 par. Matt 13:21). The Lukan parallel reads appropriately ἀφίστημι [aphistēmi, fall away] (8:13). In Matt 24:10 Jesus predicts that in the end time many will fall away [skandalizō]. The result is that they will hate one another, wickedness will be multiplied, and love will grow cold. Yet whoever endures in love until the end will be saved (vv. 11, 13). ... In the Johannine farewell address (John 16:1) σκανδαλίζω [skandalizō] does not only imply an "endangering of faith" ... but rather "falling away from faith" entirely, from which the disciples and Christians are to be kept. ... In the active voice σκανδαλίζω [skandalizō] means "cause someone to fall away from (or reject) faith," as in the saying of Jesus about the person who "causes one of these little ones who believe in me to sin [stumble]" (Mark 9:42 par. Matt 18:6/Luke 17:2). The Christian is enjoined to reject anything that might be an obstacle to faith, as emphasized in Mark 9:43, 45, 47 in metaphorical, hyperbolic language: Hand, foot, and eye—in Jewish understanding the loci of lust or sinful desires—must be given up if they threaten to become the cause of loss of faith and thus of salvation. This ... underscores the seriousness of conviction within which one must persevere if one wishes to enter (eternal) life or the kingdom of God. ... Matt 5:29, 30 also issues an exhortation to decisive action [cf. Matt 18:8, 9]. ... According to 1 Cor 8:9 a Christian's freedom regarding eating food offered to idols reaches its limit when it becomes a stumbling block to one's brother (πρόσκομμα [proskomma]). Hence Paul emphasizes that he will never again eat meat if by doing so he causes his brother to fall and thus to lose salvation (σκανδαλίζω [skandalizō], v. 13a, b), since otherwise that weaker brother is destroyed by the knowledge of the "stronger" (v. 11). Whoever sins against his brothers sins also against Christ (v. 12). ... Within the context of the protection of the "little ones" in the Church, i.e., probably the "weak ones" ([Matthew] 18:6–10), Jesus utters an eschatological threat ("woe!") against the world (alienated from God) because of temptations to sin (v. 7a); though he allows that such temptations must come (v. 7b), he finally hurls an eschatological "woe!" against the person by whom the temptation comes (v. 7c). σκάνδαλον [skandalon] used here of the temptation to fall away from faith. The parallel, Luke 17:1, like Matt 18:7b, also underscores that such temptations are unavoidable; nonetheless, the person by whom they come receives the eschatological "woe!" that already places him under divine judgment. ... In Rom 14:13 Paul admonishes the "strong," whose position he fundamentally shares (v. 14), not to cause the "weak" any stumbling block to faith through eating habits . ... In Rom 16:17 the σκάνδαλον [skandalon] are the various satanic activities of the false teachers who endanger the salvation of Church members, who are being seduced into falling away from correct teaching; such teachers also threaten both the unity and very existence of the Church. Similarly, in Rev 2:14 σκάνδαλον [skandalon] refers to a stumbling block to faith in the context of false teaching. According to 1 John 2:10 there is no cause for stumbling or sin in a believer who loves his brother ... i.e., no cause for unbelief and thus a loss of salvation. (Heinz Giesen, Exegetical Dictionary of the New Testament, 3:248-250)
- ^ Life in the Son, 158. William Lane comes to identical conclusions in his short commentary on the book of Hebrews. He writes: "The sin [in Hebrews 6] that the preacher warns his friends to avoid is commonly called 'apostasy.' It is a sin that only a Christian can commit. Apostasy consists in a deliberate, planned, intelligent decision to renounce publicly association with Jesus Christ. It signifies a choice not to believe God, not to listen to God, not to obey God. It is the decision to be disobedient and to deny all that Christ has done for you" (Hebrews: A Call to Commitment [Peabody: Hendrickson Publishers, 1985], 94).
- ^ Renewal Theology, 2:135.
- ^ Kept by the Power, 197; see also Arrington, Unconditional Eternal Security: Myth or Truth? 178–179.
- ^ Kept by the Power, 198–199; cf. Arrington, Unconditional Eternal Security: Myth or Truth? 179.
- ^ John's Wisdom: A Commentary on the Fourth Gospel, 386, fn. 28).
- ^ Picirilli, Grace, Faith, Free Will, 207; Arrington, Unconditional Eternal Security: Myth or Truth? 184–185.
- ^ A Long Faithfulness: A Case for Christian Perseverance, 50-51.
- ^ Kept by the Power, 197; Robert Picirilli says, "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy and eternal destruction" (1, 2 Corinthians, Randall House Bible Commentary, 120). Frederick Claybrook, Jr., writes: "Practicing sin is an act of unbelief" (Once Saved, Always Salved? A New Testament Study of Apostasy, 20). Johannes Bauer says, "Sin is directly opposed to perseverance (10:36; 12:1f, 7). ... The gravity of sin consists in the fact that it constitutes mistrust and unbelief in God ([Heb] 3:12, 19; 12:25)" ("Sin," in Bauer Encyclopedia of Biblical Theology, 862). See also Arrington, Unconditional Eternal Security: Myth or Truth? 178–179.
- ^ Marshall, Kept by the Power, 76; Oropeza, In the Footsteps of Judas and Other Defectors, The Gospels, Acts, and Johannine Letters: Apostasy in the New Testament Communities, 1:88–90; J. Wesley Adams with Donald C. Stamps, Life in the Spirit New Testament Commentary: Ephesians, 1071–1072; Robert Picirilli, The Randall House Bible Commentary: Ephesians, 219–220).
- ^ Scot McKnight, A Long Faithfulness: The Case for Christian Perseverance, 56. So William L. Lane: "It [apostasy] is a sin only a Christian can commit" (A Call to Commitment, 94).
- ^ McKnight, "Apostasy" in Dictionary of Theological Interpretation of the Bible, 60. Owen Crouch appropriately states that it is "Trust in Christ" which "starves off apostasy" (Expository Preaching and Teaching: Hebrews [College Press Publishing Company, 1983], 88).
- ^ The Old Testament of our Lord and Savior Jesus Christ, Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002]. Benson goes on to write: "Let us all take warning by this, and neither as a nation nor as individuals dare to promise ourselves security and peace while we 'walk in the imagination of our own hearts', and live in sin and forgetfulness of God."
- ^ a b Adam Clarke, A Commentary and Critical Notes on the Holy Bible Old and New Testaments, Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002].
- ^ Grant Osborne, Zondervan Exegetical Commentary on the New Testament: Matthew [Grand Rapids: Zondervan, 2010], 196–197. So R. T. France: To "cause to stumble" (skandalizō) is a recurrent metaphor in Matthew; ... [O]ften it denotes … a stumbling which deflects a person from the path of God's will and salvation (13:21; 18:6; 24:10; 26:31–33), and a "stumbling block" is a person or thing which gets in the way of God's saving purpose (13:41; 16:23; 18:7). In the case of the disciples' stumbling in Gethsemane (26:31–33) the effect was not terminal, but here and in 18:8–9 (and by implication in 13:21) the stumbling involves the final loss of salvation [Gehenna/Hell]. (The Gospel of Matthew, The New International Commentary on the New Testament, [Grand Rapids: William B. Eerdmans Publishing Co., 2007], 205–206)
- ^ Grant Osborne, Zondervan Exegetical Commentary on the New Testament: Matthew [Grand Rapids: Zondervan, 2010], 273.
- ^ Joseph Benson, The New Testament of our Lord and Savior Jesus Christ, Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002].
- ^ So Dorathy Weaver: "[The word deny] points not to the mere failure to witness, but rather to the straightforward rejection of one's relationship to Jesus, that is, to open apostasy" (Missionary Discourse, 207 n183).
- ^ Grant Osborne, Zondervan Exegetical Commentary on the New Testament: Matthew [Grand Rapids: Zondervan, 2010], 402-403)
- ^ So William Davies and Dale Allison: "in view of the consequent punishment . . . [skandalizō] must signify causing others to lose their faith and fall away from God" (Matthew: A Shorter Commentary [London: T & T Clark International, 2004], 297). Ulrich Luz says skandalizō means to commit "apostasy ([as in Matthew] 13:21; 24:10)" (Matthew: 8-20 [Augsburg Fortress, 2001], 432). So Robert Gundry, Commentary on the New Testament, 79.
- ^ Douglas Hare, Matthew, [Westminster John Knox Press, 2009], 210-211.
- ^ Jeffrey Crabtree, Matthew, Randall House Publishers, 307-308)
- ^ B.J. Oropeza, In the Footsteps of Judas and Other Defectors, The Gospels, Acts, and Johannine Letters: Apostasy in the New Testament Communities, 1:81.
- ^ Oropeza, Ibid., 1:81–82.
- ^ B.J. Oropeza, In the Footsteps of Judas and Other Defectors, The Gospels, Acts, and Johannine Letters: Apostasy in the New Testament Communities, 1:88.
- ^ David Garland, Matthew [Smyth & Helwys Publishing, 2001], 242.
- ^ Oropeza, Ibid., 88.
- ^ Bruner, Matthew 13-28 [William B. Eerdmans Publishing Company, 2004], 539.
- ^ Garland, Ibid., 241.
- ^ Oropeza, Ibid., 88, 89.
- ^ Oropeza, Ibid., 89. So Ben Witherington, Matthew, 457. "The 'weeping and gnashing of teeth' shows that Matthew is thinking of final exclusion from the Kingdom, indeed of sentencing to hell" (Francis Beare, Matthew, 479).
- ^ Oropeza, Ibid., 89
- ^ Oropeza, Ibid., 90
- ^ a b B.J. Oropeza, In the Footsteps of Judas and Other Defectors: The Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 1 [Eugene: Cascade Books, 2011], 38.
- ^ Oropeza, Ibid., 38. "To be following Jesus (the present tense of the Greek imperative implies a way of life) involves denying oneself and taking up the cross" (Robert Picirilli, Mark, 233).
- ^ Oropeza, Ibid., 38-39.
- ^ a b c Oropeza, Ibid., 40.
- ^ Oropeza, Ibid., 41.
- ^ Sharyn Dowd, Reading Mark, 97. "Another warning against apostasy is found in 9:42–50 when Jesus speaks of the potential for "little ones" to "fall away" (. . . [skandalizō])" (B.J. Oropeza, In the Footsteps of Judas and Other Defectors: The Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 1 [Eugene: Cascade Books, 2011], 41).
- ^ (Robert Stein, Mark, 447, fn. 9).
- ^ Oropeza, Ibid., 42. "The parts of the body mentioned here are really symbols for various types of activity, for example, the hand that grasps for things it should not, the foot that goes where it out not, or the eye that desires what it ought not" (Larry Hurtado, Mark, 156).
- ^ R.T. France, Mark, 383. "[T]he consequence of apostasy is eternal punishment (Mark 9:43, 45 cf. 10:17, 30; Matt 18:7–9; Isa 66:24)" (Oropeza, Ibid., 45).
- ^ Oropeza, Ibid., 44.
- ^ Oropeza, Ibid., 45
- ^ David Garland, Mark, 374
- ^ Garland, Ibid., 374.
- ^ John Nolland, Word Biblical Commentary: Luke 1–9:20 [Dallas: Word Publishers, 1989], 388.
- ^ Robert Shank, Life in the Son, 41.
- ^ a b Shank, Ibid., 41.
- ^ Shank, Ibid., 42. "The parable is about a Christian ('slave' . . . ) who is also a 'steward' . . . appointed to serve other slaves" (Arthur Just Jr. Luke: 9:51–24:52, [Concordia Publishing House, 1997], 517.
- ^ Following Shank, Ibid., 42, who uses the KJV translation of this passage, whereas the Evangelical Heritage Version (EHV) is being followed here instead.
- ^ Paul Kretzmann, Popular Commentary of the Bible [Concordia Publishing House, 1921], 1:337; Amy-Jill Levin & Ben Witherington have "damnation" (The Gospel of Luke [Cambridge University Press, 2018], 355).
- ^ Frederick Claybrook Jr., Once Saved, Always Saved? (University Press of America, 2003), 265. Richard Lenski, The Interpretation of St. Luke's Gospel 12-24, 710.
- ^ B.J. Oropeza, In the Footsteps of Judas and Other Defectors: The Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 1 [Eugene: Cascade Books, 2011], 138. I. Howard Marshall, Kept by the Power, 76.
- ^ Oropeza, Ibid., 138.
- ^ B.J. Oropeza, In the Footsteps of Judas and Other Defectors: The Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 1 [Eugene: Cascade Books, 2011], 206).
- ^ a b c Oropeza, Ibid., 207.
- ^ Oropeza, Ibid., 208.
- ^ Donald Stamps, Life in the Spirit Study Bible [Grand Rapids, Zondervan, 1992, 2003], 1635.
- ^ Christoph Ernest Luthardt, St. John's Gospel [Edinburgh : T. & T. Clark, 1878], 3:145-146)
- ^ Stamps, Life in the Spirit Study Bible [Grand Rapids, Zondervan, 1992, 2003], 1635. So Paul Butler: "Jesus is warning these disciples who are now 'in Him' not to sever that relationship lest they wither and die and be cast into the ... fire. Being cast into the fire undoubtedly means being cast into hell (cf. Matt. 3:8-12, 7:19, 13:42, 25:41)" (The Gospel of John [Missouri: College Press, 1965], 274-275.
- ^ Ajith Fernando, NIV Application Commentary: Acts [Grand Rapids: Zondervan, 1998], 403.
- ^ Fernando, Ibid., 403.
- ^ Fernando, Ibid., 403. “We must endure through them [hardships] if we would hope to enter the kingdom of God, experience the full enjoyment of salvation blessings either at death (2 Timothy 4:18) or at Christ's return. (William Larkin, IVP New Testament Commentary: Acts [Downers Grove: IVP Academic, 1995], 216).
- ^ Larkin, Ibid., 215-216; and Fernando, Ibid., 403.
- ^ G. W. H. Lampe, "'Grievous wolves' (Acts 20:29)," in Christ and Spirit in the New Testament, 255; B.J. Oropeza, In the Footsteps of Judas and Other Defectors: The Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 1 [Eugene: Cascade Books, 2011], 141.
- ^ Lampe, Ibid., 255
- ^ a b Oropeza, Ibid., 143.
- ^ Jack Cottrell, The College Press NIV Commentary: Romans, 1:474–77. Cottrell goes on to rightly note: "But the warning is balanced by a glorious promise: ... but if by the Spirit you put to death the misdeeds of the body, you will live. ... We must note here again the Christian's personal responsibility for this discipline: "if ... you put to death." ... The key to victory lies in these three words: "by the Spirit"! The Spirit's power alone ensures victory in our battle against sin; this is why he lives within us. He gives us the power to put sin to death... The promise to those who succeed, by the Spirit, is eternal life: "You will live." (Ibid.)
- ^ Robert Picirilli, Romans [Randall House Publications, 1975], 146. See also Grant Osborne, Romans [Downers Grove: InterVarsity Press, 2004], 202–204.
- ^ Joseph Agar Beet, Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002].
- ^ Jack Cottrell, The College Press NIV Commentary: Romans, 2:406–408. Cottrell says: "Stott is correct to point out that a weak Christian's single sin against his conscience does not in itself bring him under eternal punishment (365–366), but here Paul is not referring to a single act of stumbling. He has in mind the ultimate outcome to which a single act of this kind could potentially lead. By violating his conscience the weak brother is weakened even further and could ultimately give up his faith altogether" (Ibid, 408).
- ^ Grant Osborne, Romans, 411–412. So Heinz Giesen: “In Rom 16:17 the σκάνδαλον [skandalon] are the various satanic activities of the false teachers who endanger the salvation of Church members, who are being seduced into falling away from correct teaching; such teachers also threaten both the unity and very existence of the Church” (Exegetical Dictionary of the New Testament, 3:249).
- ^ David Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament [Grand Rapids: Baker Academic, 2003], 120–121.
- ^ Gordon Fee, 1 Corinthians, The New International Commentary on the New Testament [Grand Rapids: William B. Eerdmens Publishing Company, 1987], 242, 245. Fee notes that Paul goes on in v. 11 to invite "them to change their behavior by reminding them that they do indeed belong to God through the gracious work of Christ and the Spirit…. 'But you were washed, you were sanctified, your were justified in the name of the Lord Jesus Christ and by the Spirit of God.'… Paul's concern is singular: 'Your conversion, effected by God through the work of Christ and the Spirit, is what has removed you from being among the wicked, who will not inherit the kingdom.'… 'Therefore, live out this new life in Christ and stop being like the wicked'" (Ibid.).
- ^ Richard Hays, First Corinthians [Louisville: John Knox Press, 1997], 141–142. This "watering down" is sometimes done by Calvinists who state that apollymi simply refers to a "stunting," "damaging," or "ruining" of the Christian's spiritual life (see commentaries by F.F. Bruce, Craig Blomberg, and John MacArthur).
- ^ 1 Corinthians, [Baker Academic: Grand Rapids, 2003], 389.
- ^ Randall House Bible Commentary: 1 & 2 Corinthian [Nashville: Randall House Publishers, 1987], 119–120).
- ^ Picirilli, Ibid., 120.
- ^ Gordon Fee, 1 Corinthians, The New International Commentary on the New Testament [Grand Rapids: William B. Eerdmens Publishing Company, 1987], 434.
- ^ Fee, Ibid., 434.
- ^ Fee, Ibid., 435.
- ^ Ben Witherington, 1 & 2 Corinthians, 214; Stephen Travis, Christ and the Judgment of God, 161-62; Michael Gorman, Apostle of the Crucified Lord, 2nd Edition, 311; James Moffatt, The First Epistle of Paul to the Corinthians, 127. Others imply "final salvation" but simply use "salvation": David Garland, 1 Corinthians, 443-445; Kent Yinger, Paul, Judaism, and Judgment According to Deeds, 249, 252; Bruce Fisk, 1 Corinthians, 60-61. Fee, Ibid., 459, calls the prize an "eschatological prize" that refers to "eternal salvation."
- ^ Craig Keener, The IVP Bible Background Commentary, 2nd Edition, 479; Gregory Lockwood, 1 Corinthians, 319; William Baker, 1 Corinthians, 137; Marion Soards, 1 Corinthians, 197; Robert Gundry, Commentary on the New Testament, 659; Robert Picirilli, 1 Corinthians, 134-35; Heinrich Kraft, Exegetical Dictionary of the New Testament, 3:274.
- ^ Eckhard Schnabel, NIV Zondervan Study Bible, 2343. Thomas Schreiner & Ardel Caneday, The Race Set Before Us, 114; Roman Garrison, "Paul's use of the athlete metaphor in 1 Corinthians 9," Studies in Religion 22 [1993]: 217; Clarence Craig, 1 Corinthians, 105-106. Stephen Renn, Expository Dictionary of Bible Words, 214.
- ^ Lockwood, Concordia Commentary: 1 Corinthians [Saint Louis: Concordia Publishing House, 2000], 319–320.
- ^ Robert Picirilli, Randall House Bible Commentary: 1 & 2 Corinthians, 214. "Salvation through the gospel is conditional on continuing to hold firmly to the message that he [Paul] proclaimed" Dan Nighswander, 1 Corinthians, 321).
- ^ David Garland, 2 Corinthians, The New American Commentary, 460.
- ^ Garland, Ibid., 462, 463.
- ^ Robert Picirilli, 1 & 2 Corinthians, 391; Murray Harris, 2 Corinthians, 520. B. J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 120: "[T]he Corinthians are ... in danger of committing apostasy ... by following false apostles." "Paul perceived that the principle danger confronting the readers was ... a deception that could lead to apostasy. It was their flirtation with a false gospel (v. 4) and their toleration of a different Jesus and a different Spirit that constituted the main hazard" (Don Garlington, 2 Corinthians, 330).
- ^ Garland, Ibid., 484, 486.
- ^ Ralph Martin, 2 Corinthians (Word Publishing: 1986), 353, 356.
- ^ Garland, Ibid., 486.
- ^ B.J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 9-10.
- ^ Oropeza, Ibid., 17; So Don Garlington, Galatians, 10; George Lyons, Galatians: A Commentary in the Wesleyan Tradition, 60.
- ^ David deSilva, Galatians, 9.
- ^ Oropeza, Ibid., 15.
- ^ Garlington, Ibid., 17. So Grant Osborne, Galatians, 27.
- ^ a b c deSilva, Ibid., 8.
- ^ Osborne, Ibid., 26-27.
- ^ Oropeza, Ibid., 17.
- ^ Scot McKnight, Galatians, 51; So Andrew Das, Galatians, 102; George Brunk, Galatians, 31.
- ^ Ernest de Witt Burton, Galatians, 18-19. Martinus de Boer: "Paul ... presents the Galatians' process of turning to that different gospel as a form of apostasy (cf. 5:4)" (Galatians, 39).
- ^ George Lyons, Galatians, 60. George Findlay says, "They have been tempted to the verge of apostasy; but they are not yet over the edge" (Galatians, 302).
- ^ a b McKnight, Ibid., 51.
- ^ Similarly, Craig Keener says this curse carries the meaning: "Damn them" or "To hell with them" (Galatians, 65).
- ^ Lyons, Ibid., 65. So Oropeza, Ibid., 19.
- ^ Osborne, Ibid., 6. So Oropeza, Ibid., 16-17.
- ^ Osborne, Ibid., 28
- ^ Craig Keener, Galatians [Baker Academic: 2019], 357. Don Garlington notes: "The verb 'turn back' ... is an OT term for apostasy from Yahweh (e.g., Num 14:43; 1 Sam 15:11; 1 Kgs 9:6; Ps 78:41; Jer 3:19)," and Paul uses the verb here in this sense (Galatians, 247). Keener suggests that the weak and elemental spirits are in fact "the elements of created nature and cosmic lights . . . the non-gods that the Galatians formerly venerated as deities" (Ibid., 359).
- ^ Keener, Ibid., 364. So George Lyons: "They were in danger of falling from grace and being alienated from Christ (5:4). The apostle cherished no doctrine of the [unconditional] eternal security of believers. . . . The Galatians' plans to abandon Christian freedom and return to slavery caused him fear that they might forfeit their final salvation (see Gal 4:9, 11; 5:1–5, 13; see 1 Thess 3:5)" (Galatians: A Commentary in the Wesleyan Tradition, 259-260.
- ^ Craig Keener's translation reads "Watch out! I myself, Paul, am warning you" (Galatians, 443).
- ^ Robert Keith Papa, Galatians, 621. So B.J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 30. This "warning is an attempt to stave off an action that would bind the Galatians to the false teachers and their message" (Rapa, Ibid., 621).
- ^ G. Walter Hanson, Galatians, 156; I. Howard Marshall, Kept by the Power of God, 110.
- ^ Hanson, Ibid., 156.
- ^ Michael Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul and His Letters, Second Edition, 261.
- ^ Marshall, Ibid, 110. "If you start to trust in circumcision" as a means to being justified or in a right standing with God, "then you have stopped trusting in Christ" (Hanson, Ibid., 155).
- ^ Gorman, Ibid., 261.
- ^ Oropeza, Ibid., 30; Peter Oakes, Galatians, 161; Daniel Arichea and Eugene Nida, Translators Handbook on Paul’s Letter to the Galatians, 122; Paul Kretzmann, Popular Commentary on the Bible: New Testament, Vol. 2, 251.
- ^ Grace here is understood as "'the entire process of salvation in Christ.' [quoting Betz, Galatians, 126] The works of the Law nullify grace because such works remain bound up with traditions that have already found their full realization in God's salvific plan through Christ. Grace also focuses on Christ's substitutionary death (Gal 2:20-21) ... where righteousness/justification comes by faith(fulness) instead of by the works of the Law (2:16-21). Falling from grace, then, would be the reversal of justification by faith(fulness); it involves a complete nullifying of the atoning work of Christ in a believer's life and the righteousness this brings" (Oropeza, Ibid., 30-31).
- ^ George Findlay, Galatians, 309.
- ^ Oropeza, Ibid., 30.
- ^ Ben Witherington, Galatians, 369. So Grant Osborne, Galatians, 163-164; Oropeza, Ibid., 30-31.
- ^ Hanson, Ibid., 156. So Craig Keener: "it would seem special pleading to take Paul's warnings of apostasy [in Galatians] as something less than a real possibility" (Galatians, 454).
- ^ Keener, Ibid., 455-456.
- ^ I. Howard Marshall, Kept by the Power, 111.
- ^ a b c B.J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 24.
- ^ Oropeza, Ibid., 24-25.
- ^ Marshall, Ibid., 112, quoting E. Schweizer in the Theological Dictionary of the New Testament, 6:429.
- ^ Marshall, Ibid., 112.
- ^ Oropeza, Ibid., 25. So Ben Witherington, Grace in Galatia, 406, 407.
- ^ Oropeza, Ibid., 25. So Ben Witherington: "Paul is warning Christians about the consequences of persisting in serious sin" (The Living Word of God, 203).
- ^ Gordon Fee, Galatians, 216. So Oropeza, Ibid., 32.
- ^ Oropeza, Ibid., 32. So Ben Witherington, Biblical Theology, 434; Indelible Image, Vol. 2, 620.
- ^ Oropeza, Ibid., 25, 32, 33. So Marshall, Ibid., 112; Witherington, Galatia, 407; James Hester, Paul's Concept of Inheritance, 86; see also 92-93, 99-101.
- ^ A Greek-English Lexicon of the New Testament being Grimm's Wilke’s Clavis Novi Testamenti, Translated, Revised and Enlarged by Joseph Henry Thayer, 349. So A Greek-English Lexicon of the New Testament, Third Ed., Revised and edited by Frederick William Danker, 547.
- ^ Paul's warning about not inheriting the kingdom of God "means exactly what we generally interpret it to mean: The person who lives in such sins will not live with God's children in eternity" (Robert Picirilli, Galatians, 92).
- ^ G. Walter Hanson, Galatians, 194.
- ^ Hanson, Ibid., 194.
- ^ Robert Picirilli, Galatians, 101.
- ^ Picirilli, Ibid., 101.
- ^ Philip Esler, Galatians, 233. So I. Howard Marshall, Kept by the Power, 112.
- ^ Oropeza, Ibid., 33; Harder, Theological Dictionary of the New Testament, 9:104. Paul Kretzmann sees "eternal damnation" (Popular Commentary on the Bible: New Testament, Vol. 2, 257.
- ^ Frank Matera, Galatians, 216. S.T. Bloomfield: “Fig. of spiritual death, the ruin consequent on sin, everlasting destruction, Gal. 6:8" (A Greek and English Lexicon to the New Testament, 460).
- ^ a b c B.J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 31.
- ^ Oropeza, Ibid., 31-33.
- ^ Andrew Das, Galatians, 622.
- ^ Robert Shank, Life in the Son, 144-145. John Stott (Ephesians, 198) says that Paul is addressing Christians with "this warning about the danger of forfeiting our inheritance in God's kingdom. . . . The apostle gives us a solemn warning; we shall be wise to heed it."
- ^ Thomas Winger, Ephesians, 556. He goes on to say that engaging in the same kinds of sins of pagan unbelievers "cannot coexist with saving faith" (Ibid., 557).
- ^ Shank, Ibid., 145.
- ^ Harold Hoehner, Epheians, 659.
- ^ Robert Picirilli, Ephesians, 220. So Wesley Adams: "The danger of forfeiting our inheritance in God's kingdom is a real one for 'those who are disobedient,' that is, those who know God's moral law and willfully disobey it. 'Therefore, do not be partners with them' (5:7), lest you share in their doom" (Ephesians, 1072). Frederick Claybrook: "If a believer reverts to a life dedicated to sin, he, too, is a 'son of disobedience' (Eph. 5:6, lit.). He has become a 'partner' or 'partaker' with all the other sons of disobedience, and they [as unbelievers] will jointly partake of God's wrath in hell" (Once Saved, Always Saved: A New Testament Study of Apostasy), 165.
- ^ Grant Osborne, Ephesians, 165.
- ^ Robert W. Wall, IVP New Testament Commentaries: Colossians [Downer's Grove: InterVarsity Press, 1994], 81–82.
- ^ Gene Green, The Letter to the Thessalonians, [Grand Rapids: Eerdmans Publishing Co., 2002], 164–165)
- ^ Paul Trebilco & Simon Rae, 1 Timothy, 27.
- ^ Linda Belleville, 1 Timothy, 39.
- ^ a b Trebilco & Rae, Ibid., 28.
- ^ Trebilco & Rae, Ibid., 28. So I. Howard Marshall, Pastoral Epistles, 411; Philip Towner, Pastoral Epistles, 157.
- ^ Belleville, Ibid., 39-40.
- ^ Aída Besançon Spencer, 1 Timothy, 45.
- ^ So Oropeza, Ibid., 268, who is following Towner, Ibid., 119.
- ^ Belleville, Ibid., 40. Holding on to faith and a good conscience "will prevent Timothy himself being endangered, when he opposes the false teachers" (Trebilco & Rae, Ibid., 28).
- ^ J. N. D. Kelly, Pastoral Epistles, 58.
- ^ B.J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 266. Oropeza notes that the verb is in the "middle" voice which "conveys 'thrust away from oneself'; cf. Arichea and Hatton, Handbook, 41" (Ibid., 266, fn. 28). Thayer Greek-English Lexicon of the New Testament: "to thrust away from one's self, to drive away from one's self, i.e. to repudiate, reject, refuse (70).
- ^ John Henry Bernard, Pastoral Epistles, 35.
- ^ William D. Mounce, Pastoral Epistles, 67.
- ^ a b Oropeza, Ibid., 268.
- ^ Marshall, Ibid., 412.
- ^ Ben Witherington, Letters and Homilies for Hellenized Christians, Vol. 1, 209, fn. 133. Marshall says v. 19 is a "description of apostasy" (Ibid., 411).
- ^ Richard Lenski, 1 Timothy, 533. So Jerome Quinn and William Wacker, The First and Second Letters to Timothy, 154, 155.
- ^ Joseph Benson, The New Testament of our Lord and Savior Jesus Christ, Vol. II—Romans to the Revelation, 424. "Indeed, none can make shipwreck of faith who never had faith" (Benson, Ibid., 424).
- ^ Quinn & Wacker, Ibid., 155; Benjamin Fiore, Pastoral Epistles, 49, 53.
- ^ Graham Simpson, Pastoral Epistles, 70; Jouette Bassler, 1 & 2 Timothy and Titus, 78-79.
- ^ Bassler, Ibid., 78.
- ^ Paul Trebilco & Simon Rae, 1 Timothy, 101.
- ^ So Mounce's Complete Expository Dictionary of Old & New Testament Words, William D. Mounce, General Editor, 1103; G. Abbott-Smith, A Manual Greek Lexicon of the New Testament, 71; Edward Robinson, A Greek and English Lexicon of the New Testament, 113.
- ^ B.J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 283, fn. 89: "Deut 13:10, 13; 32:15; Josh 22:18; Jer 3:14; Wis 3:10; 1 Macc 11:43; 1 En. 5.4; Josephus, Life 158; … Herm. Vis 6.2.3."
- ^ Wolfgang Bauder, The New International Dictionary of New Testament Theology, 1:608.
- ^ Oropeza, Ibid., 283.
- ^ ESV, HCSB: "some will depart from the faith." NASB: "some will fall away from the faith." NET: "some will desert the faith." NIV: "some will abandon the faith."
- ^ William Mounce, Pastoral Epistles, 235.
- ^ Other commentators note that the "some" people who apostatize are none other than the "members of God's household" mentioned in 3:15 (So Trebilco & Rae, Ibid., 100-101; Gordon Fee, 1 & 2 Timothy, Titus, 97).
- ^ Oropeza, Ibid., 283-284.
- ^ George Knight, Pastoral Epistles, 210.
- ^ Knight, Ibid., 211.
- ^ Knight, Ibid., 211-212. Other reference works support Knight's understanding of save in v. 16. For example, in A Greek-English Lexicon of the New Testament, Third Ed., Revised and edited by Frederick William Danker, page 982, reads: "to save or preserve from transcendent danger or destruction, save/preserve from eternal death from judgment, and from all that might lead to such death, e.g., sin, also in a positive sense bring Messianic salvation, bring to salvation." On page 982 of this same Lexicon, under heading #2 a, β, we read: "of persons who are mediators of divine salvation: apostles Ro 11:14; 1 Cor 9:22; 1 Ti 4:16b. The believing partner in a mixed marriage 1 Cor 7:16ab . . . One Christian of another . . . Js 5:20. Cp. Jd 23." See also, A Greek-English Lexicon of the New Testament being Grimm's Wilke’s Clavis Novi Testamenti, Translated, Revised and Enlarged by Joseph Henry Thayer, 610-611; A Greek and English Lexicon of the New Testament, by Edward Robinson, 704; Biblico-Theological Lexicon of the New Testament Greek, by Hermann Cremer, translated from the German Second Edition by William Urwick, 534; Expanded Edition Strong's Complete Word Study Concordance, James Strong, and Editor of this edition, Warren Baker, 2161.
- ^ Gordon Fee, 1 & 2 Timothy, Titus, 109 . So I. Howard Marshall, Pastoral Epistles, 571; Paul Trebilco & Simon Rae, 1 Timothy, 129.
- ^ Frederick Claybrook, Once Saved, Always Saved? A New Testament Study of Apostasy, 120-121. George Knight observes: "That a human being, here Timothy, is the subject of [sōzō, save] is a phenomenon found elsewhere in Paul (Rom. 11:14; 1 Cor. 9:22; 7:16a, b), in James (5:20), in Jude (23), and with Jesus in the Synoptic Gospels (Mk. 8:35b par. Lk. 9:24b). Thus we see that the NT speaks of human agents in addition to the ultimate and absolute source, God himself. . . . [Richard] Lenski summarizes well when he says that God alone saves (v. 10), yet he saves by means, 'and it is thus that one who uses and applies these means can very properly be said to save both himself and others'" (Knight, Ibid., 212).
- ^ Ben Witherington, Letters and Homilies for Hellenized Christians, Vol. 1, 334.
- ^ Witherington, Ibid., 334.
- ^ B.J. Oropeza, Jews, Gentiles, and the Opponents of Paul, 278.
- ^ William D. Mounce, Pastoral Epistles, 502; Witherington, Ibid., 333.
- ^ John Stott, 2 Timothy, 63. So Richard Lenski, 2 Timothy, 794.
- ^ a b Oropeza, Ibid., 279.
- ^ Philip Towner, Pastoral Epistles, 510.
- ^ A Greek-English Lexicon of the New Testament being Grimm's Wilke’s Clavis Novi Testamenti, Translated, Revised and Enlarged by Joseph Henry Thayer, 644.
- ^ Towner, Ibid., 510. George Knight, Pastoral Epistles, 404, has "continual enduring."
- ^ Aída Besançon Spencer, 1 Timothy, 64.
- ^ Towner, Ibid., 510.
- ^ W. Hulitt Gloer, 1 & 2 Timothy-Titus, 251.
- ^ "This is an endurance of faith in the face of all that opposes it" (Jon Laansma, 2 Timothy, Titus, 165).
- ^ Raymond Collins, 1 & 2 Timothy and Titus, 227. So Arland J. Hultgren, 1-2 Timothy, Titus, 122-123. Calvinist George Knight connects the promised reigning/ruling of believers found in Rev. 22:5 with 2 Tim. 2:11, and says, "the promised ruling with Christ in view of 2 Timothy 2:12 is a ruling of Christians together with him in his eschatological [i.e., future and final] consummation kingdom which shall never end" (The Faithful Sayings in the Pastoral Letters, 122).
- ^ Hauck, Theological Dictionary of the New Testament, 4:587.
- ^ I. Howard Marshall, Pastoral Epistles, 732, 733. So Oropeza, Ibid., 279; Hultgren, Ibid., 123; Towner, Ibid., 512; Witherington, Ibid., 205, 334; Gordon Fee, 1 & 2 Timothy, Titus, 253; Robert Bratcher, A Translator’s Guide to Paul’s Letters to Timothy and Titus, 80. Jerome Quinn and William Wacker, The First and Second Letters to Timothy, 652; Harold Riesenfeld, “The Meaning of the verb ἀρνεῖυσθαι.” Coniectanea neotestamentica 11 (1947) 214-215.
- ^ Riesenfeld, Ibid., 215.
- ^ Oropeza, Ibid., 280. George Knight says this denial of Christ is of the "permanent" kind here, for the resultant "denial by Christ . . . is that future final evaluation which he will make to his Father (Mt. 10:33) in the presence of God’s angels (Lk. 12:9) when he returns in glory (cf. Lk. 9:26; Mk. 8:38; cf. also Mt. 7:23). The finality of his denial of those who have denied him will be as permanent as decisive as theirs has been of him, and will thus not be as in Peter's case, where forgiveness was sought and received" (Pastoral Epistles, 406).
- ^ Mounce, Ibid., 517.
- ^ Paul Zehr, 1 & 2 Timothy, Titus, 181.
- ^ Scott Mackie, "Early Christian Eschatological Experience in the Warnings and Exhortations of the Epistle to the Hebrews," Tyndale Bulletin 63.1 (2012): 95.
- ^ a b J. Wesley Adams, "Hebrews," Life in the Spirit New Testament Commentary, [Grand Rapids: Zondervan, 1999], 1312–1313. See also Scot McKnight's article "A Synthetic Look at the Warning Passages in Hebrews" in External Link.
- ^ Kevin Anderson, Hebrews: A Commentary in the Wesleyan Tradition, 132.
- ^ Daniel Whedon, Commentary on the New Testament, 5:67.
- ^ Whedon, Ibid., 5:67.
- ^ Robert Gundry, Commentary on the New Testament, 880.
- ^ Gareth Lee Cockerill, Hebrews, 154-155.
- ^ Anderson, Ibid., 132.
- ^ Cockerill, Ibid., 155.
- ^ Cockerill, Ibid., 202.
- ^ So Cockerill, Ibid., 155; Anderson, Ibid., 135; Whedon, Ibid., 5:67; B. J. Oropeza, Churches Under Siege of Persecution and Assimilation: The General Epistles and Revelation, Apostasy in the New Testament Communities, Volume 3:21, and fn. 87.
- ^ Cockerill, Ibid., 201.
- ^ So Anderson, Ibid., 128.
- ^ Using translation from Cockerill, Ibid., 195.
- ^ a b So Lenski, Ibid., 139.
- ^ J. Ramsey Michaels, Cornerstone Biblical Commentary: Hebrews, 360.
- ^ Michaels, Ibid., 360.
- ^ Other scholars/commentators described this rest as "Heaven": John Calvin, Hebrews, 97; Albert Barnes, Hebrews, 94, 103; Arthur Pink, Hebrews, 196; Stanley Outlaw, Hebrews, 73; Kenneth Schenck, Understanding the Book of Hebrews, 62; Paul Kretzmann, Popular Commentary on the Bible: New Testament, 2:449, 450; Frederick Claybrook, Jr., Once Saved, Always Salved? A New Testament Study of Apostasy, 20. A "heavenly rest": Thomas Schreiner, Hebrews, 143; Robert Gundry, Ibid., 881; Richard France, Hebrews, 61, 62; Neil Lightfoot, Hebrews, 58; Robert Milligan, Hebrews, 159; Daniel Whedon, Ibid., 5:67; Richard Lenski, Hebrews, 127, 130. A "heavenly reality": Harold Attridge, Hebrews, 123; but he goes on to explain: "It is the process of entry into God's presence, the heavenly homeland (11:16), the unshakable kingdom (12:28)" (Ibid., 128). A "heavenly/eternal home" (Gareth Lee Cockerill, Ibid., 198, 199, 201, 537, 670; John Thompson, Hebrews, 96; Henry Alford, Hebrews, 637; F.F. Bruce, Hebrews, 111). The "Kingdom of Heaven": John Chrysostom, "On the Epistle to the Hebrews 6.1," and Oecumenius, "Fragment on the Epistle to the Hebrews 4.9-10," both found in the Ancient Christian Commentary: Hebrews, 60, 61.
- ^ "Metaphorically . . . the heavenly blessedness in which God dwells, and which he has promised to make persevering believers in Christ partakers after the toils and trials of life on earth are ended" (A Greek-English Lexicon of the New Testament being Grimm's Wilke’s Clavis Novi Testamenti, Translated, Revised and Enlarged by Joseph Henry Thayer, 335; cf. Otfried Hofius, Exegetical Dictionary of the New Testament, 2:266). "[T]he quiet abode of those who will dwell with God in heaven, in allusion to the Sabbath rest (Heb. 4:1, 3, 10, 11)" (Expanded Edition Strong's Complete Word Study Concordance, James Strong, and Editor of this edition, Warren Baker, 2097). So Edward Robinson, A Greek and English Lexicon of the New Testament, 386; and S. T. Bloomfield, A Greek and English Lexicon of the New Testament, 207. Stephen Renn says "in context [entering God's rest] clearly denotes eternal rest with God and Christ in heaven," and this "'rest' for believers is to be understood in terms of their eternal inheritance in heavenly glory—the heavenly city of Jerusalem in the context of the new heavens and the new earth. Admission to this new dimension of 'rest' is solely determined by one's saving faith in Christ, who is depicted in the New Testament as the sole vehicle by which ultimate, spiritual rest is granted to the believer by God. This perspective emerges most clearly in the book of Hebrews, and also in John's Revelation" (Expository Dictionary of Bible Words, 335, 817).
- ^ Anderson, Ibid., 131-132. See also Cockerill, Ibid., 198, 199, 201, 536-537, 670; Thompson, Ibid., 96; Schreiner, Ibid., 134; Schenck, Ibid., 63; David deSilva, Hebrews, 163.
- ^ Schenck, Ibid., 61; cf. Thompson, Ibid., 96; deSilva, Ibid., 163; Cockerill, Ibid., 65-70.
- ^ Cockerill, Ibid., 65, cf. Oropeza, Ibid., 29.
- ^ Translation by Cockerill, Ibid., 195.
- ^ "They must avoid both the concrete 'disobedience' (4:11; cf. 4:6) of the wilderness generation and the 'unbelief' (3:19) from which it sprang. The pastor would leave this dire warning against Kadesh Barnea-type 'disobedience' ringing in their ears. With this final caution the pastor draws his discussion of the wilderness generation's failed pilgrimage to a close" (Cockerill, Ibid., 213).
- ^ Renn, Ibid., 363. "In Heb. 4:11 falling is the result of disobedience, and means apostasy" (Wolfgang Bauder, New International Dictionary of New Testament Theology, 1:611). Paul Barnett (“Apostasy,” in Dictionary of the Later New Testament and Its Developments, 75) views "fall away" (aphistēmi, Heb. 3:12) and "fall" (piptō, 4:11) as "the vocabulary of apostasy" in the book of Hebrews.
- ^ Oropeza, Ibid., 21.
- ^ Oropeza, Ibid., 21-22.
- ^ Oropeza, Ibid., 22-23.
- ^ The New Greek-English Interlinear New Testament. Translators: Robert K. Brown and Philip W. Comfort. Editor: J. D. Douglas.
- ^ Stanley Outlaw, Hebrews, [Randall House Publishers, 2005], 102). So Richard Lenski, Hebrews, 167.
- ^ G. Abbott-Smith, A Manual Greek Lexicon of the New Testament, 437-438; A Greek-English Lexicon of the New Testament being Grimm's Wilke’s Clavis Novi Testamenti, Translated, Revised and Enlarged by Joseph Henry Thayer, 612.
- ^ Edward Robinson, A Greek and English Lexicon of the New Testament, 706; Expanded Edition Strong’s Complete Word Study Concordance, James Strong, and Editor of this edition, Warren Baker, 2161.
- ^ Frederick Claybrook, Jr., Once Saved, Always Salved? A New Testament Study of Apostasy, 25.
- ^ For a detailed discussion of this passage see "Christian Apostasy and Hebrews 6" by Methodist Scholar Ben Witherington, and "Hebrews 6:4-6 and the Possibility of Apostasy" by Free Will Baptist Scholar Robert Picirilli in the External Links.
- ^ For a detailed and thorough discussion of this passage see "Perseverance of the Saints" Part 6, 7, and 8, by Ben Henshaw in the External Links.
- ^ Kevin Anderson, Hebrews: A Commentary in the Wesleyan Tradition, [Kansas City: Beacon Hill Press, 2013], 289–291.
- ^ B. J. Oropeza, Churches Under Siege of Persecution and Assimilation: The General Epistles and Revelation, Apostasy in the New Testament Communities, Volume 3:57.
- ^ a b c d e Oropeza, Ibid., 3:57.
- ^ Oropeza, Ibid., 3:57-58.
- ^ a b c Oropeza, Ibid., 3:58.
- ^ Oropeza, Ibid., 3:58-60.
- ^ J. Wesley Adams, "Hebrews," Life in the Spirit New Testament Commentary, 1382–1384.
- ^ B. J. Oropeza, Church Under Siege of Persecution and Assimilation: The General Epistles and Revelation, Apostasy in the New Testament Communities, Volume 3:64–67.
- ^ a b David Nystrom, The NIV Application Commentary: James [Grand Rapids: Zondervan, 1997], 71.
- ^ Ruth Muller, Dictionary of the Later New Testament and its Developments, 1039.
- ^ Patrick Hartin, James, 90. Others scholars who see the "crown of life" being "a metaphorical expression for eternal life" (David Scaer, James the Apostle of Faith, 53) are the following: David Nystrom, James, 72; James Adamson, The Epistle of James, 67-68; Henry Alford, The New Testament for English Readers, 1594; Peter Davids, The Evangelical Dictionary of Theology, 288; Hermann Haarbeck, New International Dictionary of New Testament Theology, 3:809; Ruth Muller, Dictionary of the Later New Testament and its Developments, 1039.
- ^ Sophie Laws, The Epistle of James, 68.
- ^ D. Edmond Hiebert, James, 100.
- ^ Richard Lenski, James, 539.
- ^ Peter Davids, in Hard Sayings of the Bible, 706-707.
- ^ So Zane Hodges, James, 1142, in The Grace New Testament Commentary, Volume 2.
- ^ So Douglas Moo, James, 250; Scot McKnight, James, 458; Grant Osborne, James, 173; Ralph Martin, James, 220; David Nystrom, James, 320; Dan McCartney, James, 264; Peter Davids, James, 126; Paul Harrison, James, 80; Richard Lenski, James, 672; C. Jeanne Orjala Serrão, James, 187; James Adamson, James: The Man & His Message, 341; Paul Kretzmann, James, in Popular Commentary of the Bible, New Testament, Vol. 2, 672; Robert Gundry, Commentary on the New Testament, 935; Ben Witherington, Letters and Homilies for Jewish Christians: A Socio-Rhetorical Commentary on Hebrews, James and Jude, 548.
- ^ Reference works consistently see "save" (sōzō) here in James 5:20 as referring to being saved from eternal death. For example, on page 982 in A Greek-English Lexicon of the New Testament, Third Ed., Revised and edited by Frederick William Danker, reads: "to save or preserve from transcendent danger or destruction, save/preserve from eternal death from judgment, and from all that might lead to such death, e.g., sin, also in a positive sense bring Messianic salvation, bring to salvation." Under BDAG 982, #2 a, β: "of persons who are mediators of divine salvation: apostles Ro 11:14; 1 Cor 9:22; 1 Ti 4:16b. The believing partner in a mixed marriage 1 Cor 7:16ab . . . One Christian of another . . . Js 5:20. Cp. Jd 23." See also A Greek-English Lexicon of the New Testament being Grimm's Wilke’s Clavis Novi Testamenti, Translated, Revised and Enlarged by Joseph Henry Thayer, 610-611; A Greek and English Lexicon of the New Testament, by Edward Robinson, 706; Biblico-Theological Lexicon of the New Testament Greek, by Hermann Cremer, translated from the German Second Edition by William Urwick, 534; Expanded Edition Strong's Complete Word Study Concordance, James Strong, and Editor of this edition, Warren Baker, 2161; A Manuel Greek Lexicon of the New Testament, by G. Abbott-Smith, 436; Expository Dictionary of Bible Words, by Stephen Renn, 852; A Greek and English Lexicon of the New Testament, by S. T. Bloomfield, 429.
- ^ Davids, Ibid., 707-708.
- ^ Peter Davids: What does the author mean in 2 Peter 1:10 in exhorting us to make our "calling and election sure"? ... The passage is certainly calling for moral effort. The call for zeal in the phrase "be all the more eager [or diligent]" tips us off to that fact. If that were not enough, this verse comes right after another exhortation to moral living. In 2 Peter 1:5–7 we discover a chain of virtues that Christians are strongly encouraged (using a phrase similar to "be all the more eager") to develop. Developing them will make us effective and productive in our relationship to Christ, while the failure to develop them means that we are blind and have forgotten the cleansing from past sins that we have experienced. We are not surprised at this encouragement to moral effort, for the false teachers in 2 Peter are false precisely in that they are not living morally (false teaching in 2 Peter and in many other New Testament writings is false because it sets a wrong moral example, not just because it teaches wrong doctrine). They apparently claim to see, but in Peter's eyes they are blind. To make one's "calling and election sure," then, is to guarantee or confirm or ratify (the term has those meanings in various contexts) the calling one has received. The calling, of course, is the calling to Christ referred to in [2 Peter] 1:3. The ideas of calling and election are closely associated. ... The point is that this word pair ... indicates God's action in bringing a person to Christ. This is what needs to be confirmed or ratified by the ethical obedience of the Christian. However, the author is not saying that moral effort can produce election to Christ's kingdom. The calling and election are first (the grace of God appears in [2 Peter] 1:3), just as faith comes first in his list of virtues in 1:5. Everything else is to be a fruit of faith. What Peter does believe is that without moral living one will not enter the kingdom, which is precisely what Paul also believed (1 Cor 6:9–10; Gal 5:21). Peter makes his point clear in the second half of the verse. To confirm one's calling is not to "stumble." This term can mean to sin, as in James 2:10, 3:2. But if this were all Peter had in mind, the sentence would be so obvious as to be meaningless: If you live ethically (do these things), you will not sin (fall). Therefore Peter is using the term as it is used in Romans 11:11, to "fall" in the sense of "come to grief" or "fall disastrously." In Jude 24 a related term refers to God's grace in keeping people from falling in this way, meaning "leaving the faith." The opposite of falling, then, is to "receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ" (2 Peter 1:11). In other words, the author pictures Christians on a journey begun with the calling and election of God. If they fall on the way, they will never reach the goal of the kingdom (salvation). But if they do not stumble, and instead develop the virtues he has already listed, they will in the end arrive at the kingdom and be warmly welcomed into it. This teaching is important within the context of 2 Peter. As noted above, the false teachers in the church were not living according to Christian standards, yet they were claiming to be elect and on their way to Christ's kingdom. The author is denying this claim. While the whole New Testament witnesses to forgiveness of sin for all who repent, and acknowledges that Christians do sin from time to time, no author in the New Testament, whether Paul or James or Peter or John, believed that a person could be living in disregard of Christian standards and still be "saved" (or still inherit the kingdom). (More Hard Sayings of the New Testament, [Downers Grove: InterVarsity Press, 1991], 184–186. Richard Bauckham: Through the knowledge of Christ he has given Christians everything necessary for godly life (verse 3); if they exercise the virtues, this knowledge will be fruit... The "knowledge Jesus Christ," received at conversion, came as illumination to those who were blind in their pagan ignorance (2 Corinthians 4:4), but Christians who do not carry through the moral implications of this knowledge have effectively become blind to it again... "Therefore, my brothers, make all the more effort." ... ("to be zealous, to make an effort") is a natural word for moral effort (Ephesians 4:3; Hebrews 4:11 ...) and is something of a favorite word in 2 Peter (also 1:15; 3:14)... "to confirm your call and election." ... Christ has called the Christian into his kingdom (v. 3), promising him immortality (v. 4), but an appropriate moral response is required if his final salvation is to be guaranteed... This passage does not mean that moral progress provides the Christian with a subjective assurance of his election (the sense it was given by Luther and Calvin, and especially in seventeenth-century Calvinism), but that the ethical fruits of Christian faith are objectively necessary for the attainment of final salvation. Although we should not obscure the variety of New Testament teaching about justification by faith as it is supposed. (1) The author of 2 Peter is concerned with the ethical fruits of faith (1:5) and with moral effort which is only possible through grace (1:3: "his divine power has bestowed on us everything necessary for a godly life"). (2) Paul can also regard the ethical fruits of faith as necessary for salvation, even in Galatians (5:21), when countering the dangers of libertinism. (3) If our author seems to emphasize man’s role in salvation, the context should be remembered. His readers were in danger of moral apostasy, under the influence of teachers who evidently held that immorality incurred no danger of judgment... ["If you do these things, you will never stumble"] Many commentators think that because this metaphor means "sin" in James 2:10; 3:2 it must do so here ... but this makes the sentence virtually tautologous: "if you lead a virtuous life (or: if you confirm your calling by leading a virtuous life), you will never sin." The metaphor must rather be given the same sense as in Jude 24: it refers to the disaster of not reaching final salvation (so Bigg, James, Kelly, Grundmann, Senior)... Verse 11 holds out the prospect of entry into Christ's kingdom for those whose faith is effective in virtuous living. [Bauckham notes on page 192 that: "In view of the eschatology of chapter 3, the eternal kingdom here is not simply 'heaven,' but looks forward to the cosmic reign of God in righteousness in the new heaven and new earth (3:13)".] (Word Biblical Commentary: Jude, 2 Peter [Waco: Word Books, 1983], 189–193)
- ^ Robert Picirilli: A preliminary question concerns the identity of the "they" in verse 20, who are identified as the apostates: Are these the false teachers, or their intended victims? In view of the fact that Peter will deal with this as an apostasy that has already occurred, I am satisfied that he is identifying the false teachers as the apostates. However, as Bauckham observes, "The false teachers are in the state of definite apostasy described in verses 20–22; their followers are doubtless in severe danger of joining them." For our purposes here, however, it makes no difference which group Peter regards as apostates or in danger of apostasy. The main "movements" of the passage can be indicated in a relatively simple outline: verses 18, 19 [deals with] the attempts of the false teachers to lure believers astray; verses 20, 21 [deals with] the apostasy which they exemplify; verse 22 [is] an illustrative analogy. The key verses to consider, in discussing apostasy, therefore, are verses 20, 21. Without taking time to analyze everything leading up to them, then, I will proceed to the major questions involved. 1. That these whom Peter regards as apostates had a genuine Christian experience is seen in at least three ways. First, they "got clean away" from the pollutions of the world, which recalls 1:4. The aorist apophugontes (verse 20 and in 1:4) harks back to the time of their conversion. Second, they accomplished this escape "by the knowledge of the Lord and Savior, Jesus Christ." ... Peter's use of epignōsis leaves me in no doubt that he uses this compound for knowledge consciously as a way of representing the saving knowledge of Christ one gains at conversion. Third, they "have come to know the way of righteousness." The verb "have come to know" is cognate to the noun epignōsis just referred to, and is used with the same meaning. That it is perfect tense focuses on the state of the knowledge that followed the initiation therein. The "way of righteousness" is obviously the same as "the way of truth" in verse 2 and "the straight way" in verse 15... It would be hard to find a better description of what it means to become a Christian... 2. The apostasy which Peter ascribes to these and warns his readers against is found in two expressions, each standing in sharp contrast to the experience just described. First, they "have been overcome by being again entangled with these (pollutions)." And this after their escape from those very pollutions! In light of verse 19b, this being overcome is being re-enslaved. Clearly, these apostates have returned to the practice of the fleshly wickedness that previously defiled them. Nor does the fact that this is introduced with an "if" mitigate this conclusion... Even [Simon J.] Kistemaker, a thorough-going Calvinist, acknowledges that the ones referred to were once "orthodox Christians" who "escaped the world's defilements"—and then hurries to make these "orthodox Christians" orthodox in external profession and lifestyle only. He apparently does not realize how self-contradictory this sounds, or how unlike Peter's more obvious meaning. Second, they have come to the place where they "turn back from the holy commandment delivered to them." And this after having come to know the way of righteousness! The "holy commandment" ... [is] "Christianity as a whole way of life." [J. N. D. Kelly] It was "delivered to them" when the gospel was preached to them and its implications taught. It is a holy commandment because it sets people apart as God's and teaches them a way of life appropriated for saints. 3. The seriousness of this apostasy Peter indicates in two expressions and a proverb. First, "the last things have come to be worse for them than the first." No doubt Peter is alluding to Jesus' words in Matthew 12:45 and sees that principle fulfilled in the experience of these apostates. They are in worse condition than before they came to the saving knowledge described above. Second, "it were better for them not to have come to know the way of righteousness." This is incredibly startling thing: can anything be worse than never having come to the saving knowledge of the way of the Lord? As Kelly notes, apostates are worse off than unconverted believers "because they have rejected the light." ... An apostate cannot be recovered; a never converted unbeliever can. Third, Peter illustrates with a two-fold proverbial saying (or with two proverbial sayings). That the idea proverbially represented "has happened" to the apostates means that the proverbs fit their situation. Like a dog that comes back to lick up the spoiled vomit that sickened him in the first place, like a sow that gets a bath and goes back to the mud from which she had been cleansed, these apostates return to the enslaving, polluting wickedness from which they had been delivered. Those who attempt to mitigate Peter's teaching by suggesting that the real nature of the sow or the dog had not been changed, and that this implies that these apostate false teachers were never regenerated, are pressing the illustration beyond what they are intended to convey. Indeed, the proverbs must be interpreted by the clearer words that precede them and not the other way around. The previous paragraph expresses precisely what the proverbs are intended to convey. In conclusion, it is clear that Peter is describing a real apostasy from genuine Christianity. (Grace Faith Free Will, 229–232)
- ^ Gene L. Green: Instead of being faithful to Paul and his presentation of the gospel, the false teachers have distorted his message... These people "twist" Paul's teaching, wrenching and distorting it in such a way that the true is tuned into the false (BDAG 948; MM 593). From Paul's own writings we are aware that some in his audience distorted his preaching concerning grace (Rom 3:8), misunderstanding various declarations (e.g., Rom 3:21–27; 4:15; 5:20; 8:1; 1 Cor 6:12; Gal 5:13) as support of antinomianism (cf. Jude 4). Others also perverted his teaching regarding eschatological events (2 Thess 2:2–3; 2 Tim 2:17–18). The Pauline doctrines that the "ignorant and unstable" have distorted have to do with precisely these two points (2:19; 3:4). The false teachers and those who follow them do not solely target Paul's teaching. They twist his teaching ... as even the other Scriptures. During Peter's era, the term "Scriptures" referred specifically to the divinely inspired writings of the Old Testament (2 Peter 1:20–21; Luke 24:27, 32, 45; John 5:39; Rom 1:2; 1 Cor 15:3–4; Gal 3:8, 22; 1 Tim 5:18; 2 Tim 3:16; 1 Pet 2:6). But early in the life of the church, the concept of "Scripture" was expanded to include the teachings of Jesus (1 Tim 5:18; cf. Matt 10:10; Luke 10:7)... In the final clause, Peter underscores the seriousness of distorting the teaching of the Scriptures, whether that of Paul, Jesus, or the Old Testament. The heretics and those who follow them distort this teaching ... to their own destruction [apōleian]; see the comments at 2:1, 3; 3:7 regarding apōleia. [At 2 Peter 2:1 Green writes: "In the New Testament this word refers to final and ultimate destruction of those who oppose God and his purposes (Matt 7:13; Rom 9:22; Phil 1:28; 3:19; Heb 10:39; 2 Peter 3:7; Rev 17:8, 11; BDAG 127; A. Oepke, TDNT 1:396–397; H. C. Hahn NIDNTT 1:462-66). It is, therefore, the opposite of salvation (Phil 1:28; Heb 10:39) and is the result of the execution of God's wrath (Rom 9:22)."] The result of their error, which includes their embrace of immorality on the basis of their distorted teaching, is condemnation before God. The problem of the false teachers is not that they have poorly understood portions of divine revelation but that they use their twisted interpretation to justify their immorality (e.g., 2:19; 3:3-4). Twisted teaching and twisted practice go hand in hand. Heretical teaching has led to moral decadence. Before the final doxology of the letter, Peter gives his last call that his readers not fall into the error of the false teachers... He exhorts ... Therefore you, beloved, since you know these things beforehand, be on your guard... Since the recipients of this letter have not yet succumbed to the error and since they already have in hand the apostolic argument against the error via this letter as well as the prophetic and apostolic teaching regarding the coming error (3:2-3), they are advised in advance and can guard themselves from heresy... they are to be on their guard against the error of the false teachers lest they succumb to the error (3:17b). ... The apostle recognizes that the best antidote against apostasy is a Christian life that is growing. Therefore, in this the final exhortation ... of the letter, Peter urges ... but grow in grace and in the knowledge of our Lord and Savior Jesus Christ. ... Increase in 'grace' ... suggests advances in the appropriation or experience of the benefits of salvation (1 Peter 1:10; 3:7; 4:10; 5:5, 12; see 2 Pet 1:2; Jude 4). ... The increase in "knowledge" ... is not theoretical but rather personal knowledge ... whose object is 'our Lord and Savior Jesus Christ' (1:1, 11; 2:20; 3:2). Such knowledge, which marked the believers' conversion, also continues and increases throughout the life of the Christian. Along with grace, such knowledge is the strongest antidote against the destructive lures of the false teachers. (Baker Exegetical Commentary on the New Testament: Jude and Peter [Grand Rapids: Baker Academic, 2008], 340–343).
- ^ Gene L. Green: As in verse 17, the emphatic "but you" places the believers in sharp contrast with the heretics whom Jude has denounced in verse 19. These infiltrators are devoid of the Spirit and are trying to cause a division in the church by their teaching. Jude exhorts the beloved members of the Christian family not to be swayed by their teaching but to build themselves up on the foundation of the faith (v. 20a); pray in the Spirit, which they have as the true people of God (v. 20b); and keep themselves in the love of God (v. 21)... One of the issues that Jude has consistently raised in this epistle is the way the heretics, like their ancient prototypes, did not keep their proper place but crossed the line to participate in things outside their allotted domain. Certain angels did not remain in their proper domain but engaged in illicit relations (v. 6). These violated God's order, as had the exodus generation (v. 5) and the inhabitants of Sodom and Gomorrah (v. 7). The heretics were trying to divert the church down a similar path (v. 4a) by altering the gospel (v. 4b) and persuading members of the congregation to follow their lifestyle (vv. 22–23). Jude therefore calls the church both to "contend for the faith" (v. 3) and to hold on securely to what they have received (v. 21). Jude previously affirmed that they, as the elect of God, were "kept" for Jesus Christ and his return (v. 1 ...). But in the present verse he turns the indicative of their existence into an imperative as he calls them to "keep" themselves "in the love of God." ... In the face of the persuasive tactics of the heretics, Jude calls the church to keep themselves "in the Love of God." They should not move away from God but remain faithful. Keeping themselves "in the love of God" echoes the thought of verse 1, where Jude identifies the Christians as those who are the beloved of God and kept for Jesus Christ. God's love was the cause of their election, and now Jude exhorts them to stay within this state of grace. This principle imperative is a powerful call to flee from apostasy... Jude adds one final (participial) imperative: ... eagerly await the mercy of our Lord Jesus Christ unto eternal life... Jude exhorts the church not only to maintain their faith but also to anxiously await the coming of "the mercy of our Lord Jesus Christ" (cf. 1 Thess. 1:9–10). The vivid hope of the parousia ... is linked with Christian ethics. Jude remains the church of the end so that they may live godly lives in the present... The mercy of the Lord Jesus Christ, shown to them upon his coming, will bring eternal life... The hope of eternal life was linked with the expectation of the coming kingdom of God... While John is able to speak about eternal life as a present possession of the believer (John 3:15–16, 36; 5:24; 6:47, 54), this life anticipates the final day with the righteous will be raised (John 6:40, 54). Much of the discussion of eternal life in the New Testament understands it as the future hope of the resurrection (Matt. 19:29; Mark 10:30; Luke 18:30; Rom. 2:7; Titus 1:2; 3:7). This the final act of salvation and, as such, is in contrast with the final judgment and condemnation of the unrighteous (Matt. 25:46; John 3:36; 10:28; 1 John 3:15 ...)... Jude's concern is not simply to inform them about a bright future. His call to await this event also implies that in the hope of eternal life, they should continue to avoid the way of the heretics. (Baker Exegetical Commentary on the New Testament: Jude and Peter, 119–120, 122–124)
- ^ Daniel R. Streett: The "leavers" [i.e., "Jewish-Christian Apostates"] of 1 John 2:19 were individuals who participated in the community and confessed that Jesus was the messianic redeemer foretold in the Scriptures. At some point, for reasons unstated in the text, they turned back on their confession of Jesus and on the community, leaving both behind to (most likely) return to the Jewish communities they had been part of prior to their confession of Jesus. ... The readers all know about the nature of the antichrists’ apostasy and they are able to discern between those who are "of us" and those who are not. The readers' ability to discern friend from foe comes from their knowledge of the truth, which they already possess (v. 21). The "truth" here is nothing other than the basic message (ἀγγελία) disputed by the ἀντίχριστοι [antichrists’], namely that Ἰησοῦς ἔστιν ὁ Χριστός [Jesus is the Messiah]. The author emphasizes that the audience knows this, has confessed it, has received God's testimony to it, and therefore has no need to be taught it again by the author or by anyone else (see v. 27). The truth, in the form of the message and confession, forms the foundation of the community's existence as well as the line which divides the community from the world in the eschatological struggle. ... The readers' knowledge of the truth and ability to discern between the truth and a lie comes from their "anointing," which they have "from the Holy One" (χρῖσμα ἀπὸ τοῦ ἁγίου). ... From the context, the following characteristics of the χρῖσμα [anointing] may be noted: 1) Its reception was a past event that has continuing effects (v. 27). 2) It is pictured as teaching the readers the knowledge of the truth and eliminating the need for teaching (vv. 20–21, 27). 3) It is probably to be associated with the message the readers "heard from the beginning," and would therefore have been received at the readers' initiation into the community (v. 24). 4) It unites the audience with Jesus, the "anointed one" (ὁ Χριστός, v. 22) in a relationship likely characterized as κοινωνία [fellowship] (1:3). 5) It sets the audience in opposition to the ἀντίχριστοι, or "anti-anointed-ones." 6) The function of the χρῖσμα is similar to the activity of the Spirit in the rest of the letter. Both prompt confession of Jesus, provide saving knowledge, and unite the recipient to God and his Son (3:24; 4:2, 6, 13; 5:6). While v. 21 establishes a strong antithesis between the Truth, known and confessed by the audience, and the Lie, vv. 22–23 specify what these terms are referring to. Both have to do with the central confession of the community that Jesus is the Messiah. In v. 22, the author identifies the "liar" (ψεύστης) with the "antichrist" and specifies his defining mark: the lie or falsehood (ψεῦδος) of the liar is his denial that Jesus is the Messiah. . . . In 2:22b the author elaborates upon the antichrists’ denial. The liars and antichrists deny both the Father and the Son. From 2:23 it is clear that this claim is disputed; the author must argue for it. The antichrists themselves almost certainly would not have admitted to denying the Father. In their mind, they denied only that Jesus is the Christ, God’s Son. The author reasons that the opponents’ denial of the Son logically entails their denial of the Father, since in Johannine theology, it is the Father who has declared Jesus to be the Son and has set his seal upon Jesus, signifying this very fact (John 3:33; cf. 6:27). To deny that Jesus is the Son is therefore to declare the Father a liar (1 John 5:10), and even to "hate" the Father (John 15:24). Verse 23 continues this logic: if someone denies the Son, he does not "have" the Father either, and vice versa. The language of "having" (ἔχειν) has been shown by E. Malatesta to derive from Jewish covenantal thinking. The author is thus saying that a proper covenantal relationship with God depends upon acceptance and acknowledgement of his messenger. Verses 22–23 provide numerous reasons for believing that the central issue in the antichrist secession was Jesus’ messiahship. If this is the case, then the Johannine Epistles address substantially the same context and set of issues as the Fourth Gospel. The following points are especially significant: First, the confession in 1 John 2:22 that serves as the dividing line between the antichrist secessionists and the anointed believers contains exactly the same wording as the confession in John 20:31. There the author of the Fourth Gospel announces that his purpose in writing is to convince his readers that Jesus is the Messiah, the Son of God. . . . Thus, the phrase "to confess/deny the Son" in 22b–23 is a shorthand summary of the lengthier form in 22a: "to confess/deny that Jesus is the Christ." Likewise, the child of God’s most basic confession may be stated in terms of believing that "Jesus is the Messiah" (1 John 5:1), and only a few verses later restated in terms of believing that "Jesus is the Son of God" (5:5). By shifting from one title to the other the author emphasizes the filial relationship between God and the Messiah and thereby demonstrates that confessing Jesus as the Messiah is a sine qua non for a relationship with God. . . . The dramatic way the confession is presented in 1 John 2:18–27 as the crucial issue in the apocalyptic-eschatological struggle between truth and falsehood, believers and antichrists, shows that what is at stake is the community’s most central belief, not a peripheral issue dealing with the details of the hypostatic union. At the heart of the controversy is the very confession that has created and presently defines the community. The very fact that our passage uses the language of confessing and denying (ὁμολογέω/ἀρνέομαι) suggests that it preserves a fixed traditional formula, a succinct summary of the faith, which one might be required to affirm publicly for membership in the community, or be asked to deny in the context of persecution. In short, the confession is the boundary marker of the Johannine community and its litmus test for teachers. As such, it is unlikely that it would take on a meaning in 1 John different from that which it carried in the Fourth Gospel. ... The argument of 1 John 2:22b–23 implies that the "antichrists" who deny that Jesus is the Messiah would claim to "have the Father." This would suggest that such "antichrists" are Jews who understand themselves to be in a proper relationship with God, despite their rejection of Jesus as Messiah. The same argument is used by Jesus in his dispute with Jews who claim to "have God" as their Father (John 8:41). Jesus replies that if they had God as their Father, they would love the one sent by God, namely Jesus (John 8:42; cf. 15:23). By virtue of their rejection of Jesus, they are shown to be "liars" (ψεῦσται, cf. John 8:44, 55) who have believed the "lie" of the Devil. These are the same terms (ψεύστης/ψεῦδος) 1 John 2:21–22 uses to describe the "antichrists" and their denial of Jesus' messiahship. The same type of logic is used frequently throughout the Fourth Gospel to show that the Jewish claim of faithfulness to God is disproved by rejection of Jesus, God’s Son. Thus, Jesus tells the Jews that because they do not acknowledge him, they do not know the Father (John 8:19). Because they do not honor him, they do not honor the Father (5:23). He is the only way to the Father (John 14:6). ... In v. 24, the author urges the audience to do the opposite of the antichrist secessionists. While the antichrists renounced their initial confession and departed from the community, the audience must ensure that the message they heard from the beginning continues to be at the center of its communal existence. [fn. 128 reads here: The third person imperative μενέτω [be remaining] is to be taken as an instruction to the audience to hold onto the message and not to forsake it.] ... If believers maintain their participation in the community, and correlatively maintain the presence of and obedience to the original message in/among themselves, it will ensure their relationship with the Son and the Father, which will in turn ensure that they will remain, or live, forever and not be ashamed at Jesus’ coming. (Streett, They Went Out From Us: The Identity of the Opponents in First John, 142–167)
- ^ Daniel R. Streett: The material in 2 John that addresses the problem of the secessionists is limited to verses 7–11. Much of the material repeats the themes and language of the key passages in 1 John. For example, the apocalyptic rhetoric of "antichrists" and "deceivers" who have "gone out into the world" echoes the warnings of 1 John 2:18–27 and 1 John 4:1–6, as does the emphasis on the confession of Jesus as the dividing line between friend and foe. ... Verse 7 provides the reason (ὅτι) the author feels it necessary and helpful to reiterate the centrality of obedient love. Obeying the commandments, loving God, and loving the brothers—all of these take on heightened importance in light of the eschatological events unfolding around the community. If possible, even greater vigilance is needed if the community is going to survive the onslaught of the eschatological deception. ... The "many deceivers" are said to "have gone out into the world" (ἐξῆλθον εἰς τὸν κόσμον). This is the same language used of the false prophets in 1 John 4:1. While it is possible that ἐξέρχομαι is being used to describe secession or apostasy, as it was in 1 John 2:19, there is no clear indication in 2 John that the "deceivers" have come from the Johannine community. The better parallel, then, is 1 John 4:1, which, as I argued above in Chapter 4, has in view an itinerant ministry. ... This passage, then, is less a warning about enemies within than about predators without. It is stock apocalyptic paraenesis of the type found throughout the NT. As in 1 John 4:2, the defining quality of the deceivers, or "antichrists" as they are called at the end of the verse, is their failure to confess "Jesus Christ coming in the flesh."16 Here it will suffice to reiterate briefly what was argued above in Chapter 4: the confession of 2 John 7, like that of 1 John 4:2, has as its focus the messiahship of Jesus who has come "into the world," or come "in flesh," as these passages put it. The focus is not on the mode of Jesus' coming, but on the identity of Jesus as the Messiah. This is suggested both by the grammar of the confession, as well as by the numerous similar early Christian confessions which speak of Jesus or the Messiah coming in flesh without any hint of anti-docetic intent. ... The description of the eschatological opponents in v. 7 flows naturally into the warning in v. 8. In view of the many antichrists and deceivers who have embarked on their Satanically-inspired mission, the audience must "be on guard." If they fall prey to the deception of the antichrists, all previous labor will be for naught. If, however, they are vigilant and repel the antichrists' offensive, they can expect to receive a "full reward," presumably on the eschatological day of reckoning. [In fn. 45, Streett asks: What is "the nature of the μισθός [reward]? Does the author have in mind different levels or degrees of reward, so that one’s unfaithfulness would result in a decreased reward? Or, does μισθὸς πλήρης [full reward] simply refer to salvation itself, conceived of as an "abundant" reward? In favor of the latter is the parallel in Ruth 2:12, where the phrase does not appear to carry any connotation of degrees of reward.] This thought is amplified in v. 9, as the author further explains the necessity of holding on to the confession. The first half of the verse describes the person who falls prey to the antichrists’ deception. The antichrists’ message is fundamentally opposed to the basic beliefs of the community, so that to accept their message is by necessity not to remain in the "teaching of Christ," and therefore not to "have God." Conversely, the second half of the verse states, to remain in the teaching of Christ is to "have" both the Father and the Son. The same language of "having" God and the Son also appeared in 1 John 2:23, where, as I argued, it speaks of being in a proper covenantal relationship with God. There, "having" God was conditioned upon confessing the Son. Here, the condition is remaining in the "teaching of Christ." ... The flow of the author’s argument in 2 John 8–9 makes it clear that ὁ προάγων [the one going forth or departing] refers not to the antichrists and deceivers of v. 7, as most exegetes assume, but rather to members of the audience who might fall under the spell of the deceivers and be led to leave the community. While v. 8 warns the audience against forfeiting their reward, v. 9 provides the reason that following the "deceivers" would result in forfeiture: such an action would sever the individual from God and his Son. In these verses, then, the same kind of situation is envisioned as in 1 John 2:18–27 and 4:1–6. The audience is told of antichrists and false prophets who are on the move, and they are warned not to give heed to them because to do so is to join the eschatological rebellion and to be cut off from the only source of eternal life. The term προάγω [going forth or departing], then must denote a course of action that the author wishes to prevent his audience from taking, much like ἀρνέομαι in 1 John 2:23. . . . The author warns that everyone who does not remain ἐν τῇ διδαχῇ τοῦ Χριστοῦ [in the teachings of Christ] does not have God. The phrase may be taken either a) as a subjective genitive, referring to the teaching that Christ himself propagated during his earthly ministry, or b) as an objective genitive, referring to the teaching about Christ. ... The context of 2 John 9 also favors the objective reading. Only two verses before, the author has spoken of the confession of Jesus as Messiah as the dividing line between truth and deception. This, then, is the teaching about the Messiah that the author refers to in v. 9. To "remain" in the teaching is to maintain one’s confession that the expected Messiah is indeed Jesus. Verse 10 confirms this by warning the audience not to welcome anyone who does not bring this "teaching"—an injunction that makes perfect sense in light of the way v. 7 declares anyone who does not confess Jesus’ messiahship to be a "deceiver" and "antichrist." Similarly in 1 John 4:2–3, the confession of Jesus as Messiah is what distinguishes the true visiting prophet from the false. ... The parallel in 1 John 2:22–23 is also illuminating. That passage states that the one who denies that Jesus is the messianic Son, does not "have" the Father. In 2 John 9, the condition for "having" the Father is remaining in ἡ διδαχὴ τοῦ Χριστοῦ [remaining in the teaching of Christ/Messiah]. Proper confession is thus functionally equivalent to remaining in the teaching. This suggests that the content of the "teaching" is the identification of Jesus as the Messiah, the Son of God. ... Having announced the existence of the antichrists’ mission of deception in v. 7, and having warned his audience in vv. 8–9 not to give up their promised reward but to maintain faithfulness to the basic teaching of Jesus' messiahship, the author now instructs his audience how to deal with visitors to the congregation. Specifically, these visitors appear to be itinerant teachers or prophets, since v. 10 refers to the teaching they carry. In the synagogue setting, visiting rabbis were often invited to provide a "word of exhortation," and there is no reason to think that the Johannine house churches would not have held to the same custom. The author, however, wants to make sure that his audience does not fall prey to the "antichrists," so he warns his audience to apply the key Christological criterion: does the visitor carry the teaching that Jesus is the Messiah? If so, then he may be welcomed and heeded, but if not he must be spurned and the right hand of fellowship must not be extended to him. In a first-century setting, to welcome him (λέγων αὐτῷ χαίρειν) would be to provide him hospitality and support, and thus to participate in his rebellion and to take part in the propagation of the lie. A situation involving visiting teachers is probably also envisioned in 1 John 4:1–3, which provides the same criterion for discerning true prophets from false. It is easy to imagine that in a situation where normal Jewish synagogues were not outwardly or visibly differentiated from Jewish-Christian synagogues or ἐκκλησίαι, 2 John’s Jewish-Christian audience might not hesitate to welcome an esteemed scribe or rabbi who was able to teach the Scriptures but did not hold to Jesus’ messiahship. Perhaps, the "elder" writes to head off such openness, which could conceivably lead to some of the members abandoning their faith. In good Johannine fashion he holds that the coming of the Messiah has introduced a rift in the Jewish nation, and that those who do not accept Jesus as Messiah are not to be received as brothers and sisters, since they have rejected the Son and therefore the Father. (Streett, They Went Out From Us: The Identity of the Opponents in First John, 338–357). So Gerard S. Sloyan: The usual phrase, "having" God, both the Father and the Son (v. 9), has already occurred in 1 John 2:23 with respect to the Father and 5:12 as regards the Son. It is a stark way of saying that denial of the community's traditional position on Christology will mean loss of the intimate relation with the two that adhering to the tradition ensured. All in all, v. 9 closely resembles 1 John 2:22–23 in saying that apostasy from a once held faith stance means loss of the abiding divine presence. (Walking in the Truth: Perseveres and Deserters, The First, Second, and Third Letter of John, 65–66)
- ^ Mitchell Reddish: The persecution would be a time for testing of the church's faith. The time of affliction would be brief ("ten days," that is, an indeterminate, short period) but may result in death for some of the faithful. They were not to fear, however, because Christ will reward the faithful with eternal life ("crown of life"; cf. 1 Cor 9:25; Jas 1:12). Those so rewarded will escape "the second death" (2:11), that is, exclusion from participation in God's final kingdom (cf. 20:6, 14). (Smyth and Helwys Bible Commentary: Revelation, [Macon: Smyth and Helwys Publishing, 2001], 57)
- ^ See detailed discussion of this passage in the External Links under Vic Reasoner: "Does God Have An Eraser," Part 1 & 2.
- ^ Homer Hailey: "Hold fast that which thou hast," which is an open door, His Word, a little power, steadfast endurance, and an assuring promise from the Lord. Hold each of these fast; keep hold of what you have. The promise of keeping these safe (v. 10) implies and imposes continuous steadfastness by the saints. "That no one take thy crown" (the crown of life, 2:10) away from you. The thought does not concern itself with gain to the taker, but with loss to the loser. The crown may be forfeited by any individual who grows careless, complacent, self-satisfied, overconfident, or who neglects opportunity and duty... To forfeit the crown is to lose eternal life. The doctrine that a redeemed child of God cannot so act as to be lost is here clearly denied. (Revelation: An Introduction and Commentary, [Grand Rapids: Baker Book House, 1979], 153). Craig S. Keener writes: Despite Jesus' praises for the Philadelphian Christians' perseverance to this point, however, "it's not over till it's over." They must continue to hold fast what they have (3:11), that is, to continue to keep the message that demands their perseverance (3:10), lest their persecutors seize from them their crown (3:11; cf. 2:25). The "crown" is a victor's wreath appropriate to overcomers (see comments on 2:10, where the crown of life contrasts with the second death in 2:11), and losing it means roughly the same as the warning to the preceding church: exclusion from the kingdom (3:5). (The NIV Application Commentary: Revelation [Grand Rapids: Zondervan, 2000], 151)
- ^ Ben Witherington: Scholars have often pondered over the reason for the list in verse 8, but when one remembers that John's audience is Christians under pressure and threat of persecution, cowardice and faithlessness to the Lord, either spiritually or ethically, must be censured... The intended rhetorical effect of this verse was not to castigate the lost or gloat over their demise, but rather to warn the faithful of the dangers of spiritual and moral apostasy. (Revelation, New Cambridge Bible Commentary [Cambridge: Cambridge University Press, 2003], 256) Grant R. Osborne: The section [21:1–8] concludes with a challenge to the readers to recognize the difference between those who are faithful and those who are not, that is, decide whether to be a "conqueror" (21:7) or a "coward" (21:8)... The first of the [vice] list ... (deilois, cowards), is worthy of special consideration. The ... (de, but) that connects 21:8 should have its full adversative force and may well especially be contrasting ... ("the conqueror") with ... ("the cowards"). While the rest of the list describes the unchurched and wicked who were the enemies of Christianity, this first term probably describes those in the church who fail to persevere but give in to the pressures of the world. Whatever one's position concerning the "eternal security" issue, these would be those who fit the description of passages like Hebrews 6:4–6; 10:26–31; James 5:19–20; 2 Peter 2:20–21; and 1 John 5:16, namely, those in the church who are overcome with sin and leave their "faith." The reader is being asked to make a choice whether to "overcome" the pressure of the world and refuse to succumb to it or to be a "coward" and surrender to sin. Those who do so will join the unbelieving world in eternal damnation. (Baker Exegetical Commentary on the New Testament: Revelation, 739, 741–42) Craig Keener: In the context of Revelation, overcoming addresses such varied tests as compromise with the world's values (2:14, 20), dependence on our own strength (3:17), and persecution (2:10); but persecution is the test Revelation particularly emphasizes for the end-time witnesses of Jesus (12:11; 13:7). Jewish texts often speak of inheriting the world to come (21:7), a common figure of speech among early Christians as well (e.g., Matt. 25:34; Rom. 8:17; 1 Cor. 6:9). Here the overcomers inherit "all this," that is, the new and sorrowless world God has prepared for them (21:1–6). The promise that God will be his people's God and they will be his people is the most basic component of the ancient covenant formula (Gen. 17:8; Ex. 6;7; 29:45; Lev. 11:45; 22:33; 25:38; 26:12, 45; Num. 15:41; Deut. 29:13). The prophets rehearse the same covenant formula (Jer. 7:23; 11:4; 24:7; 30:22; 31:33; 32:38; Ezek. 11:20; 14:11; 36:28; 37:23, 27; Zech. 8:8). But Revelation slightly adapts it: He will be the overcomer's God, and the overcomer will be his own child (Rev. 21:7)... All these promises culminate, however, in a warning: Those who fail to overcome, who prove disobedient, will be damned (21:8). The NIV's "their place will be" is more literally, "they will have their part [or share] in"; this is the language of inheritance, a deliberate contrast with the inheritance of the overcomers in 21:7. The "fiery lake" is the destination for all who will not inherit the new Jerusalem and the new creation of 21:1–6. "The second death" (21:8) contrasts with the abolition of death in new Jerusalem (21:4). Those who begin as believers must "overcome"; apostates, like those who never professed Christ to begin with, will be lost. (NIV Application Commentary: Revelation, 488–499)
- ^ Grant Osborne, Baker Exegetical Commentary on the New Testament: Revelation, [Grand Rapids: Baker Academic, 2002], 795–797.
- ^ Ashby, "Reformed Arminianism," 164–65. Purkiser, Security: The False and the True, 27–33. J. Harold, Greenlee, J. Harold. Words from the Word: 52 Word Studies from the Original New Testament Greek, 49–52. Daniel Steele, Mile-Stone Papers: Doctrinal, Ethical, and Experimental on Christian Progress, 53–65.
- ^ For extensive documentation of Greek Scholars and commentators (Calvinist and non-Calvinist) who note the significance of the Greek present tense verb "believes" in salvation contexts, please see the following External Links: "Saving Faith: Is it Simply the Act of a Moment or the Attitude of a Life?" "Saving Faith is the Attitude of a Life—the Scholarly Evidence;" and "Saving Faith in the Greek New Testament."
- ^ William Mounce, Basics of Biblical Greek Grammar, 246.
- ^ Daniel Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament, 522, brackets are from Wallace.
- ^ Wallace, Greek Grammar, 620–621.
- ^ Wallace, Greek Grammar, 621, fn. 22.
- ^ Words from the Word, 50–51.
- ^ Stanley Horton, Pentecostal Evangel, Another Word Study From the Greek: "Keep on Believing," [October 29, 1972]: 21, emphasis added. On John 3:16, Greenlee writes: "the verb for have [ἔχῃ] is the form which emphasizes continual 'having.' . . . [Thus, the one believing shall] keep on having life" (Words from the Word, "John 3:16," 70).
- ^ Greenlee, Words from the Word, 52. Similarly, Purkiser says, "True security rests in the fact that saving faith is not a single historical act, but a present-tense, up-to-date, continuing process" (Security: The False and the True, 32–33).
- ^ Cottrell (The College Press NIV Commentary: Romans, 2:260).
- ^ See the external link article: "Arminian Responses to Key Passages Used to Support Perseverance of the Saints," for explanations given by Arminian scholars and theologians.
- ^ Loraine Boettner, The Reformed Doctrine of Predestination, 104. An accurate example of a Calvinist definition of apostasy is provided by Bruce Demarest and Keith Matthews: "Apostasy constitutes a serious turning away and repudiation of core Christian beliefs and practices. The Greek verb, aphistēmi (Luke 8:13; 1 Timothy 4:1; Hebrews 3:12) means 'to fall away' or 'become apostate.' An apostate [i.e., an unbeliever] is a professing Christian who renounces Christian faith previously held [in profession only] and who often opposes and assaults the faith. Someone [i.e., an unbeliever] who professes Christianity but who then turns aside from the faith [he or she professed but never actually embraced by faith] commits apostasy, or in the words of Jesus, commits 'blasphemy against the Spirit' (Matthew 12:31). An apostate (unbeliever) can’t be said to fall from grace because he never was truly in a state of grace [i.e., they were never saved to begin with]." (Demarest and Matthews, The Dictionary of Everyday Theology and Culture, [NavPress, 2010], 15).
- ^ a b c Boettner, The Reformed Doctrine of Predestination, 104.
- ^ Ashby, "Reformed Arminianism," 155–156.
- ^ Garrett, Systematic Theology: Biblical, Historical, and Theological, Volume 2, 430.
- ^ Saved by Grace, 244. Hoekema goes on to write: "As we have noted, the Bible teaches that God does not preserve us apart from our watchfulness, prayer, and persevering faith" (Saved by Grace, 245). Traditional Calvinist John Murray said: "Let us appreciate the doctrine of the perseverance of the saints and recognize that we may entertain the faith of our security in Christ only as we persevere in faith and holiness to the end" (Redemption Accomplished and Applied, 155).
- ^ Saved by Grace, 245.
- ^ The Christian Doctrine of Reconciliation, 291, 301-302, emphasis added.
- ^ Hodges, Absolutely Free! A Biblical Reply to Lordship Salvation, 63. So Norman Geisler believes that "Continued belief is not a condition for keeping one's salvation" ("Moderate Calvinism," Four Views on Eternal Security, 109).
- ^ The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man, 202.
- ^ Dillow, The Reign of the Servant Kings, 199. Charles Stanley writes: "The Bible clearly teaches that God's love for His people is of such magnitude that even those who walk away from the faith have not the slightest chance of slipping from His hand" (Eternal Security: Can You Be Sure?, 74). Stanley also writes, "To say that our salvation can be taken from us for any reason, whether it be sin or disbelief, is to ignore the plain meaning of this text [Ephesians 2:8–9]" (Eternal Security, 81).
- ^ Dillow, The Reign of the Servant Kings, 202. Based on 2 Timothy 2:11–13, Stanley holds that "The unfaithful believer will not receive a special place in the kingdom of Christ like those who are fortunate enough to be allowed to reign with him. But the unfaithful believer will not lose his salvation. The apostle's meaning is evident. Even if a believer for all practical purposes becomes an unbeliever, his salvation is not in jeopardy" (Eternal Security, 93).
- ^ Chafer, Salvation, 112.
- ^ For a Traditional Calvinist critique of Moderate Calvinism as presented by Zane Hodges, see Kim Riddlebarger, "What is Faith?" in Christ the Lord: The Reformation and Lordship Salvation, editor Michael Horton (Grand Rapids: Baker Book House, 1992), 81–105. See also John MacArthur, The Gospel According to Jesus (Grand Rapids: Zondervan, 1988, 2008). For an Arminian critique see Ashby, "Reformed Arminianism," 156–167; and Robert E. Picirilli, Discipleship: The Expression of Saving Faith (Nashville: Randall House Publications, 2013).
- ^ Exploring Christian Doctrine: A Guide to What Christians Believe,(Downer's Grove: InterVarsity Press, 2014), 216.
- ^ McKnight, A Long Faithfulness: A Case for Christian Perseverance, 49.
- ^ Williams, Renewal Theology, 2:133–34. Baptist scholar Dale Moody wrote: "we dare not teach that believers can lose their . . . [confident faith, Heb 3:14], even become atheists and unbelievers and live like reprobates, and still be eternally secure in their salvation . . ." (Apostasy: A Study in the Epistle to the Hebrews and in Baptist History, 28).
- ^ That Burning Question of Final Perseverance, 56. Kenneth Schenck writes: "All the gifts bestowed on humanity by God entail an obligation to 'keep faith' with the giver. Faith thus involves not only a trust and belief in God as the giver but also faithfulness to him. It is thus possible to 'break faith' with God, which would nullify the relationship" (Understanding the Book of Hebrews, 65).
- ^ See J. C. Wenger, Introduction to Theology: A Brief Introduction to the Doctrinal Content of Scripture Written in the Anabaptist-Mennonite Tradition (Scottdale: Herald Press, 1954), 306–309, obtained at http://evangelicalarminians.org/wp-content/uploads/2014/05/Wenger-Anabaptist-Mennonite-on-Apostasy.pdf
- ^ See Christian Fundamentals (Mennonite Church, 1921) Articles of Faith VIII and XIV at https://gameo.org/index.php?title=Christian_Fundamentals_(Mennonite_Church,_1921)
- ^ The Eternal Security Teaching by J. L. Stauffer (1888-1959), who served as a faculty member of Eastern Mennonite School for 17 years, see http://www.bibleviews.com/security-jls.html
- ^ See Position Paper "The Assurance of the Believer," available at https://www.mcusa.org/wp-content/uploads/2015/12/The-Assurance-of-the-Believer-1.pdf
- ^ While the Orthodox Church has no statement of faith or position paper on the possibility of apostasy, two Orthodox resources support the conditional security of the believer and the possibility of apostasy—see http://evangelicalarminians.org/files/Orthodox%20Church%20Affirms%20Conditional%20Security.pdf
- ^ https://episcopalchurch.org/library/glossary/apostasy
- ^ See Statement of Faith on Apostasy at https://www.eccenter.com/About-Us/Doctrine-Statements/Articles-of-Faith.aspx
- ^ "We believe that those who abide in Christ have the assurance of salvation. However, we believe that the Christian retains his freedom of choice; therefore, it is possible for him to turn away from God and be finally lost. (A) Assurance: Matthew 28:20; 1 Corinthians 10:13; Hebrews 5:9. (B) Endurance: Matthew 10:22; Luke 9:62; Colossians 1:23; Revelation 2:10–11; 3:3–5. (C) Warnings: John 15:6; Romans 11:20–23; Galatians 5:4; Hebrews 3:12; 10:26–29; 2 Peter 2:20–21. (D) Finally Lost: John 15:6; 1 Corinthians 9:27; Hebrews 6:4–6." "Statements of Faith," obtained at http://s3.amazonaws.com/mychurchwebsite/c1707/statementsoffaith.pdf
- ^ See A Trestise of the Faith and Practice of the National Association of Free Will Baptists, Inc., Chapter XIII Perseverance of the Saints and the Appendix to Chapter XIII available at http://www.nafwb.org/files/images/treatise09.pdf Archived 2010-12-19 at the Wayback Machine
- ^ "The Solid Declaration of the Formula of Concord" reads: "Thus many receive the Word with joy, but afterwards fall away again, Luke 8:13. But the cause is not as though God were unwilling to grant grace for perseverance to those in whom He has begun the good work, for that is contrary to St. Paul, Philippians 1:6; but the cause is that they wilfully turn away again from the holy commandment [of God], grieve and embitter the Holy Ghost, implicate themselves again in the filth of the world, and garnish again the habitation of the heart for the devil. With them the last state is worse than the first, 2 Peter 2:10, 20; Ephesians 4:30; Hebrews 10:26; Luke 11:25" (XI. Election, #42, Obtained at http://bookofconcord.org/sd-election.php). Also, "The Solid Declaration of the Formula of Concord" reads: "Above all, therefore, the false Epicurean delusion is to be earnestly censured and rejected, namely, that some imagine that faith and the righteousness and salvation which they have received can be lost through no sins or wicked deeds, not even through willful and intentional ones, but that a Christian although he indulges his wicked lusts without fear and shame, resists the Holy Ghost, and purposely engages in sins against conscience, yet none the less retains faith, God's grace, righteousness, and salvation. Against this pernicious delusion the following true, immutable, divine threats and severe punishments and admonitions should be often repeated and impressed upon Christians who are justified by faith: 1 Cor. 6:9: Be not deceived: neither fornicators, nor idolaters, nor adulterers, etc., shall inherit the kingdom of God. Gal. 5:21; Eph. 5:5: They which do such things shall not inherit the kingdom of God. Rom. 8:13: If ye live after the flesh, ye shall die. Col. 3:6: For which thing's sake the wrath of God cometh upon the children of disobedience" (IV. Good Works, #31–32, obtained at http://bookofconcord.org/sd-goodworks.php)
- ^ The Discipline of the Evangelical Wesleyan Church. Evangelical Wesleyan Church. 2015.
- ^ Cyclopaedia of Methodism (Philadelphia: Louis H. Everts, 1882): "Arminian churches . . . do not believe that those who are converted will necessarily be [finally] saved. They ground their belief further on the warnings which are given by our Savior and his apostles, in teaching the necessity of watchfulness and prayer, in the warnings against falling away contained in many passages of Scripture, and the express declaration that some had been made 'shipwreck of faith' and had fallen away. . . . The Methodist Churches, being Arminian in theology, totally reject the doctrine of the necessary perseverance of the saints, while at the same time they teach that the prayerful and obedient, while they remain in that condition, can never be separated from the love of God which is in Christ Jesus. They believe it, however, to be necessary to use all diligence to make their 'calling and election sure'" ("Perseverance, Final," 708–709). Leland Scott, in Encyclopedia of World Methodism, (Nashville: The United Methodist Publishing House, 1974): [John Wesley says] "Arminians hold, that a true believer may 'make shipwreck of faith and a good conscience;' that he may fall, not only foully, but finally, so as to perish forever." (The Question, "What is an Arminian?" Answered. 1770). ... [According to Wesley] "a man may forfeit the free gift of God, either by sins of omission or commission." ("What is an Arminian?" question 11) How important, therefore, for every believer to beware, "lest his heart be hardened by the deceitfulness of sin;' ... lest he should sink lower and lower, till he wholly fall away, till he become as salt that hath lost its savor: for if he thus sin willfully, after we have received the experimental 'knowledge of the truth, there remaineth no more sacrifice for sins' ..." (Sermon on the Mount, IV, i, 8, 1747). ... Perseverance in grace, therefore, was conditioned upon the believer's persevering! Although the believer continued dependent upon atoning, redeeming grace throughout the course of his salvation, nevertheless—for Wesley—such grace (as seen through Scripture) must be considered finally resistible, the Spirit could finally be quenched. Thus the believer is "saved from the fear, though not from the possibility, of falling away from the grace of God" (Sermon 1. ii. 4.) ("Perseverance, Final," 1888–1889). Mark B. Stokes says: "Other people say, 'once in grace always in grace.' ... But we United Methodist believe that we are still free to turn away from Christ even while we are Christians. ... The Bible is filled with examples of people who started out well and ended up tragically. ... We experience no state of grace which is beyond the possibility of falling" (Major United Methodist Beliefs, Revised and Enlarged [Nashville: Abingdon Press, 1990], 117–118). Article XII—Of Sin After Justification: "Not every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives. And therefore they are to be condemned who say they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent. (The Articles of Religion of the Methodist Church, obtained at "Archived copy". Archived from the original on 2007-09-26. Retrieved 2007-05-02.CS1 maint: archived copy as title (link)) Charles Yrigoyen writes: "Article XII addresses the problem of our disobedience and sin after we have been prepared by grace and have accepted God's offer of pardon and forgiveness (justifying grace) by faith. ... After justification, any of us 'may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives.' In this Article there is a plain denial of what some call 'eternal security' or 'once saved, always saved,' which claims that once people have received the saving grace of God, they cannot lose their salvation" (Belief Matters: United Methodism's Doctrinal Standards [Nashville: Abingdon Press, 2001], 85).
- ^ See "Does Doctrine Matter?" By Donald N. Bastian available at http://wilmorefmc.org/truth/theology/
- ^ See The Salvation Army Handbook of Doctrine [2010], 179–190, obtained at http://salvationist.ca/wp-content/uploads/2009/02/26defc89-e794-4e5a-a567-0793f3742430_English+Handbook+of+Doctrine+web.pdf
- ^ "We believe that all persons, though in the possession of the experience of regeneration and entire sanctification, may fall from grace and apostatize and, unless they repent of their sins, be hopelessly and eternally lost." "Articles of Faith," obtained at http://nazarene.org/articles-faith
- ^ See Dr. Gregory Robertson (Associate Professor of Christian Theology at Anderson University School of Theology) article "Eternal Security: A Biblical and Theological Appraisal," obtained at http://evangelicalarminians.org/wp-content/uploads/2010/07/Eternal-Security-A-Biblical-and-Theological-Appraisal.pdf
- ^ See Position Paper "The Security of the Believer" at "Archived copy" (PDF). Archived from the original (PDF) on 2010-06-19. Retrieved 2010-06-19.CS1 maint: archived copy as title (link)
- ^ See Faith and Practice: The Book of Discipline 2013, obtained at http://efcer.org/media/1/9/Faith-and-Practice-2013.pdf Archived 2014-03-11 at the Wayback Machine. "We further believe that the fullness of the Holy Spirit does not make believers incapable of choosing to sin, nor even from completely falling away from God, yet it so cleanses and empowers them as to enable them to have victory over sin, to endeavor fully to love God and people, and to witness to the living Christ. (2 Corinthians 7:1; 2 Peter 2:20–22; Acts 1:8)" (Faith and Practice, 11). "Security of the Believer: Evangelical Friends believe that the security of the believer, even for eternity, is indicated in God’s Word and witnessed to by the Holy Spirit to the individual, but we do not hold this security to be unconditional. As repentance and faith are the human conditions of acceptance of God’s free offer of salvation, so faith manifested by obedience is necessary to continuance in that salvation (Hebrews 5:9; I John 2:4)." (Faith and Practice, 22) Evangelical Friends Church—Eastern Region is associated with Evangelical Friends International.
- ^ Churches of Christ do not consider themselves a denomination, and have no "headquarters" that could issue official positions on the movement as a whole, there is no official "statement of faith" or position paper which can be referenced. Nevertheless, secondary sources from recognized Church of Christ scholars clearly affirm conditional security and the possibility of apostasy. For example see James Thompson's Paideia Commentary on the New Testament: Hebrews (chapters 2, 3, 6, 10, 12); Jack Cottrell's College Press NIV Commentary on Romans (Romans 8:12–13; 11:19–21; 14:13–23; 16:17–20); The Faith Once for All (pages 375–382). See also The College Press NIV Commentary Series which is done by Church of Christ commentators.
- ^ The Catholic teaching on apostasy is found in The Catechism of the Catholic Church (first published in the United States in 1994, and the Second Edition in 2003). According to Pope John Paul II it is "presented as a full, complete exposition of Catholic doctrine" (Catechism, "Apostolic Letter"). See sections 161–162; and 1849–1861, obtained at http://www.scborromeo.org/ccc/ccc_toc2.htm
Referencias
- Arminius, James. The Works of Arminius, translated by James and William Nichols (Grand Rapids: Baker Book House, 1986).
- Arrington, French L. Unconditional Eternal Security: Myth or Truth? (Tennessee: Pathway Press, 2005).
- Ashby, Stephen M. "Reformed Arminianism," Four Views on Eternal Security, editor J. Matthew Pinson (Grand Rapids: Zondervan, 2002).
- Atwood, Craig D., Hill, Samuel S., and Mead, Frank S. Handbook of Denominations in the United States, 12th Edition (Nashville: Abingdon Press, 2005).
- Bercot, David W, editor. A Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers (Peabody: Hendrickson Publishers, 1998).
- Bercot, David W. Will the Real Heretics Please Stand Up: A New Look at Today's Evangelical Church in the Light of Early Christianity (Amberson: Scroll Publishing Company, 1989).
- Boettner, Loraine. The Reformed Doctrine of Predestination (Phillipsburg: Presbyterian and Reformed Publishing House, 1932).
- Brown, Colin, editor, The New International Dictionary of New Testament Theology, 3 Volumes (Grand Rapids: Regency Reference Library/Zondervan, 1975–1978).
- Claybrook, Frederick W. Jr. Once Saved, Always Saved? A New Testament Study of Apostasy (Lanham: University Press of American, 2003).
- Davis, John Jefferson. "The Perseverance of the Saints: A History of the Doctrine," Journal of the Evangelical Theological Society 34:2 (June 1991), 213–228.
- DeJong, Peter Y. Crisis in the Reformed Churches: Essays in Commemoration of the Great Synod of Dordt, 1618–1619 (Grand Rapids: Reformed Fellowship, Inc., 1968).
- Dillow, Joseph. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man (Hayesville: Schoettle Publishing Co., 1992).
- Ellis, Mark A, translator and editor. The Arminian Confession of 1621 (Eugene: Pickwick Publications, 2005).
- Greenlee, J. Harold. Words from the Word: 52 Word Studies from the Original New Testament Greek (Salem: Schmul Publishing, 2000).
- Hoekema, Anthony. Saved by Grace (Grand Rapids: William B. Eerdmans Publishing Co., 1989).
- Jessop, Harry E. That Burning Question of Final Perseverance (Indiana: Light and Life Press, 1942).
- Marshall, I. Howard. Kept by the Power of God: A Study of Perseverance and Falling Away (Minneapolis: Bethany Fellowship, Inc., 1969).
- Muller, Richard A. Dictionary of Greek and Latin Theological Terms: Drawn Principally from Protestant Scholastic Theology (Grand Rapids: Baker Book House, 1985).
- Murray, John. Redemption Accomplished and Applied (Grand Rapids: William B. Eerdmans Publishing Company, 1955).
- Oropeza, B. J. Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation (Tübingen: Mohr Siebeck, 2000).
- Pawson, David. Once Saved, Always Saved? A Study in Perseverance and Inheritance (London: Hodder and Stoughton, 1996).
- Picirilli, Robert. Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism (Nashville: Randall House Publications, 2002).
- Purkiser, W. T. Security: The False and the True (Kansas City: Beacon Hill Press, 1956).
- Schaff, Philip, editor. The Creeds of Christendom Volume III: The Evangelical Protestant Creeds (Grand Rapids: Baker Book House, 1984).
- Shank, Robert. Life in the Son: A Study of the Doctrine of Perseverance (Minneapolis: Bethany House Publishers, 1960, 1961, 1989).
- Stanley, Charles. Eternal Security: Can You Be Sure? (Nashville: Oliver-Nelson Books, 1990).
- Steele, Daniel. Mile-Stone Papers: Doctrinal, Ethical, and Experimental on Christian Progress (New York: Nelson and Phillips, 1878).
- Wesley, John. The Works of John Wesley, Third Edition Complete and Unabridged, 14 Vols. (Grand Rapids: Baker Book House, 2001).
- Williams, J. Rodman. Renewal Theology: Systematic Theology from a Charismatic Perspective, 3 Vols. in One (Grand Rapids: Zondervan, 1996).
- Witherington, Ben. John's Wisdom: A Commentary on the Fourth Gospel (Louisville: Westminster John Knox Press, 1995).
- Yocum, Dale. Creeds in Contrast: A Study in Calvinism and Arminianism (Salem: Schmul Publishing Co., 1986).
Otras lecturas
- Multiple views
- J. Matthew Pinson, ed. (2002). Four Views on Eternal Security. Zondervan. ISBN 0-310-23439-5
- Herbert W. Bateman IV, ed. (2007). Four Views on the Warning Passages in Hebrews. Kregel Publications. ISBN 978-0-8254-2132-7
- Arminian view
- Anderson, David (1985). Conditional Security. Nicholasville: Schmul Publishing Co. ISBN 0880191716.
- W. T. Purkiser (1956, 1974 2nd ed.). Security: The False and the True. Beacon Hill Press. ISBN 0-8341-0048-7
- Robert Shank (1960). Life in the Son: A Study of the Doctrine of Perseverance. Bethany House Publishers. ISBN 1-55661-091-2
- I. Howard Marshall (1969, 1995 Rev. ed.). Kept by the Power of God: A Study of Perseverance and Falling Away. Paternoster Press. ISBN 0-85364-642-2
- Dale M Yocum (1986). Creeds in Contrast: A Study in Calvinism and Arminianism. Schmul Publishing Co. ISBN 0-88019-183-X
- David Pawson (1996). Once Saved, Always Saved? A Study in Perseverance and Inheritance. Hodder & Stoughton. ISBN 0-340-61066-2
- B. J. Oropeza (2000, 2007). Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation. Wipf & Stock Publishers. ISBN 978-1-55635-333-8
- B. J. Oropeza (2011). In the Footsteps of Judas and Other Defectors: Apostasy in the New Testament Communities, Volume 1: The Gospels, Acts, and Johannine Letters. Wipf & Stock Publishers. ISBN 978-1610972895
- B. J. Oropeza (2012). Jews, Gentiles, and the Opponents of Paul: Apostasy in the New Testament Communities, Volume 2: The Pauline Letters. Wipf & Stock Publishers. ISBN 978-1610972901
- B. J. Oropeza (2012). Churches under Siege of Persecution and Assimilation: Apostasy in the New Testament Communities, Volume 3: The General Epistles and Revelation. Wipf & Stock Publishers. ISBN 978-1610972918
- Scot McKnight (2013). A Long Faithfulness: The Case for Christian Perseverance, Patheos Press. ISBN 978-1-62921-469-6.
- Robert E. Picirilli (2002). Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism. Randall House Publications. ISBN 0-89265-648-4
- Frederick W. Claybrook, Jr. (2003) Once Saved, Always Saved? A New Testament Study of Apostasy. University Press of America. ISBN 0-7618-2642-4
- French L. Arrington (2005). Unconditional Eternal Security: Myth or Truth? Pathway Press. ISBN 1-59684-070-6
- Traditional Calvinist view
- G. C. Berkouwer (1958). Studies in Dogmatics: Faith and Perseverance. Wm. B. Eerdmans Publishing Company. ISBN 0-8028-4811-7
- D. Martyn Lloyd-Jones (1976). Romans 8:17-39: The Final Perseverance of the Saints. Banner of Truth. ISBN 0-85151-231-3
- Judith M. Gundry (1991). Paul and Perseverance: Staying in and Falling Away. Westminster/John Knox. ISBN 0-664-25175-7
- Anthony A. Hoekema (1994). Saved by Grace. Wm. B. Eerdmans. ISBN 0-8028-0857-3
- A. W. Pink (2001). Eternal Security. Sovereign Grace Publishers. ISBN 1-58960-195-5
- Thomas R. Schreiner & Ardel B. Caneday (2001). The Race Set Before Us: A Biblical Theology of Perseverance and Assurance. Inter-Varsity Press. ISBN 0-8308-1555-4
- Alan P. Stanley (2007). Salvation is More Complicated Than You Think: A Study on the Teachings of Jesus. Authentic Publishing. ISBN 1-934068-02-0
- Non-traditional Calvinist or free grace view
- R. T. Kendall (1983, 1995). Once Saved, Always Saved. Authentic Media. ISBN 1-932805-27-3
- Zane C. Hodges (1989). Absolutely Free! A Biblical Reply to Lordship Salvation. Zondervan Publishers. ISBN 978-0-310-51960-7
- Charles C. Ryrie (1989, 1997). So Great Salvation: What it Means to Believe in Jesus Christ. Moody Publishers. ISBN 0-8024-7818-2
- Charles Stanley (1990). Eternal Security: Can You Be Sure?. Oliver-Nelson Books. ISBN 0-8407-9095-3
- Joseph C. Dillow (1992). The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Schoettle Publishing Company. ISBN 1-56453-095-7
- Norman L. Geisler (1999, 2001). Chosen But Free: A Balanced View of Divine Election, 2nd ed. Bethany House Publishers. ISBN 0-7642-2521-9
- Tony Evans (2004). Totally Saved. Moody Publishers. ISBN 978-0-8024-6824-6
enlaces externos
- "Perseverance of the Saints: A History of the Doctrine" by John Jefferson Davis (a Traditional Calvinist)
- "Early Christian Writers on Apostasy and Perseverance" by Steve Witzki
- James Arminius: The Security of the Believer
- The Opinions of the Remonstrants (1618)
- The Arminian Confession of 1621 and Apostasy
- "Serious Thoughts Upon the Perseverance of the Saints" by John Wesley
- Arminian Responses to Key Passages Used to Support Perseverance of the Saints
- Arminian Responses to Calvinist Arguments for Perseverance of the Saints
- Scriptures Used to Support Conditional and Unconditional Security
- Saving Faith: Is it Simply the Act of a Moment or the Attitude of a Life?
- Saving Faith: The Attitude of a Life—the Scholarly Evidence
- Saving Faith According to the Greek New Testament
- See 13 part series on "Perseverance of the Saints" by Ben Henshaw
- The Orthodox Church Affirms Conditional Security
- Messianic Jewish theologian David Stern Affirms the Conditional Security of the Believer
- Messianic Jewish Scholar Dr. Michael Brown Affirms Conditional Security
- "A Synthetic Look at the Warning Passages in Hebrews" by New Testament Scholar Scot McKnight
- "Christian Apostasy and Hebrews 6" by Methodist Scholar Ben Witherington
- Hebrews 6:4-6 and the Possibility of Apostasy by Free Will Baptist Scholar Robert Picirilli
- Vic Reasoner: "Does God have an Eraser," Part 1
- Vic Reasoner: "Does God have an Eraser," Part 2
- See "The Society of Evangelical Arminians" for more articles dealing with the Calvinist and Arminian debate