Thursday, June 12, 2025
Wednesday, May 28, 2025
List of list of over 200 rhetorical devices/figurers of speech found in the Bible, via perplexity.ai, by the grace of God
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Simile – A direct comparison using "like" or "as."
Example: He shall be like a tree planted by the rivers of water... (Psalm 1:3) -
Metaphor – An implied comparison, saying something is something else.
Example: I am the vine, you are the branches. (John 15:5) -
Parable – A short story illustrating a moral or spiritual lesson.
Example: The Parable of the Good Samaritan. (Luke 10:30–37) -
Allegory – An extended metaphor where characters and events symbolize deeper meanings.
Example: The allegory of the vine and branches. (John 15:1–8) -
Personification – Attributing human qualities to non-human things.
Example: Let the rivers clap their hands... (Psalm 98:8) -
Anthropomorphism – Ascribing human form or attributes to God or gods.
Example: The eyes of the Lord are on the righteous... (Psalm 34:15) -
Hyperbole – Exaggeration for emphasis or effect.
Example: If your right eye causes you to sin, pluck it out... (Matthew 5:29) -
Irony – Saying the opposite of what is meant, often for humorous or emphatic effect.
Example: Perhaps he is sleeping and must be awakened. (1 Kings 18:27) -
Sarcasm – Mocking or satirical irony.
Example: No doubt you are the people, and wisdom will die with you! (Job 12:2) -
Satire – Use of humor, irony, or exaggeration to criticize.
Example: You cows of Bashan... (Amos 4:1) -
Antithesis – Juxtaposing contrasting ideas in balanced phrases.
Example: A wise son makes a father glad, but a foolish son is a grief to his mother. (Proverbs 10:1) -
Oxymoron – Combining contradictory terms.
Example: Present your bodies a living sacrifice... (Romans 12:1) -
Paradox – A statement that seems self-contradictory but reveals a truth.
Example: Whoever finds his life will lose it, and whoever loses his life for my sake will find it. (Matthew 10:39) -
Riddle – A puzzling statement or question.
Example: Out of the eater came something to eat, and out of the strong came something sweet. (Judges 14:14) -
Idiom – A phrase with a meaning not deducible from its individual words.
Example: A thorn in the flesh. (2 Corinthians 12:7) -
Euphemism – A mild or indirect word substituted for one considered harsh.
Example: He slept with his fathers. (1 Kings 2:10) -
Metonymy – Substituting the name of one thing with something closely associated.
Example: Moses is read (meaning the Law of Moses). (2 Corinthians 3:15) -
Synecdoche – A part is used to represent the whole, or vice versa.
Example: Give us this day our daily bread (bread = all food). (Matthew 6:11) -
Apostrophe – Addressing an absent person or personified object.
Example: O death, where is your sting? (1 Corinthians 15:55) -
Allusion – An indirect reference to another text or event.
Example: For as Jonah was three days and three nights in the belly of the great fish... (Matthew 12:40) -
Alliteration – Repetition of initial consonant sounds.
Example: Hebrew poetry often uses alliteration (see Psalm 119). -
Anaphora – Repetition of a word or phrase at the beginning of successive clauses.
Example: Blessed are the... (Matthew 5:3–11) -
Epistrophe – Repetition at the end of successive clauses.
Example: They have Moses and the prophets; let them hear them. (Luke 16:29) -
Epizeuxis – Immediate repetition for emphasis.
Example: Holy, holy, holy is the Lord of hosts... (Isaiah 6:3) -
Polysyndeton – The use of many conjunctions.
Example: And the fire...and the wood and the stones and the dust... (1 Kings 18:38) -
Asyndeton – Omission of conjunctions.
Example: The Lord curses the house of the wicked, but He blesses the home of the upright. (Proverbs 3:33) -
Chiasmus – Inverted parallelism (A-B-B-A structure).
Example: But many who are first will be last, and the last first. (Matthew 19:30) -
Inclusio – Repetition of a phrase at the beginning and end of a section.
Example: O Lord, our Lord, how majestic is your name in all the earth! (Psalm 8:1) -
Ellipsis – Omission of words that are understood in context.
Example: The Lord is my shepherd; I shall not want. (Psalm 23:1) -
Hendiadys – Expressing a single idea by two nouns joined by "and."
Example: The sacrifice and service of your faith. (Philippians 2:17) -
Merism – Referring to a whole by enumerating some of its parts.
Example: Heaven and earth (meaning the universe). (Genesis 1:1) -
Climax – Arrangement of words in order of increasing importance.
Example: Add to your faith virtue; and to virtue knowledge... (2 Peter 1:5–7) -
Anticlimax – Abrupt descent from the dignified or important to the trivial.
Example: You strain out a gnat but swallow a camel. (Matthew 23:24) -
Anacoluthon – A break in the grammatical sequence of a sentence.
Example: If you, being a Jew, live like the Gentiles and not like the Jews, how is it then that you compel Gentiles to live as Jews? (Galatians 2:14) -
Parenthesis – Insertion of a word or phrase that interrupts the flow.
Example: (Let the reader understand) (Matthew 24:15) -
Onomatopoeia – Words that imitate sounds.
Example: The floods have lifted up their voice... (Psalm 93:3) -
Assonance – Repetition of vowel sounds.
Example: Used in Hebrew poetry, e.g., Psalm 27. -
Consonance – Repetition of consonant sounds.
Example: Common in Hebrew poetry, e.g., Psalm 119. -
Acrostic – Each line or verse begins with successive letters of the alphabet.
Example: Psalm 119 is an acrostic poem. -
Rhetorical Question – Asking a question for effect, not expecting an answer.
Example: If God is for us, who can be against us? (Romans 8:31) -
Antanaclasis – Repetition of a word in two different senses.
Example: Let the dead bury their own dead. (Matthew 8:22) -
Antimetabole – Repetition of words in successive clauses, in reverse order.
Example: Whoever exalts himself will be humbled, and whoever humbles himself will be exalted. (Matthew 23:12) -
Antonomasia – Substitution of a title or epithet for a proper name.
Example: The Nazarene (for Jesus). (Matthew 2:23) -
Aposiopesis – A sudden breaking off in speech, leaving a thought incomplete.
Example: My God, my God, why have you forsaken me—? (Matthew 27:46) -
Apposition – Placing side by side two coordinate elements, the second of which serves as an explanation or modification of the first.
Example: Paul, a servant of Jesus Christ... (Romans 1:1) -
Auxesis – Arranging words or clauses in a sequence of increasing force.
Example: For I am the least of the apostles, unworthy to be called an apostle... (1 Corinthians 15:9) -
Catachresis – An extravagant, implied metaphor using words in an unusual way.
Example: The tongue is a fire, a world of iniquity. (James 3:6) -
Cataphora – Use of a word or phrase that refers to a later word or phrase.
Example: When he arrived, Peter went up to the room. (Acts 9:39) -
Chleuasmos – Mocking or jeering speech.
Example: He trusts in God; let God deliver him now if He desires him. (Matthew 27:43) -
Conduplicatio – Repetition of a key word over successive phrases or clauses.
Example: In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1) -
Correctio – Amending a statement just made.
Example: We are fools for Christ’s sake... we are weak, but you are strong. (1 Corinthians 4:10) -
Diacope – Repetition of a word or phrase with one or two intervening words.
Example: O Lord, my God, in you do I take refuge; save me from all my pursuers and deliver me. (Psalm 7:1)
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Dialogismus – Speaking as another person or representing a conversation.
Example: And they said to one another, “Who will roll away the stone for us from the entrance of the tomb?” (Mark 16:3) -
Enallage – Intentional misuse of grammar to characterize a speaker or a situation.
Example: We was robbed! (colloquial, not a direct Bible example) -
Enthymeme – An argument in which one premise is not explicitly stated.
Example: For as in Adam all die, so in Christ all will be made alive. (1 Corinthians 15:22) -
Enumeratio – Listing details, or a process of mentioning words or phrases step by step.
Example: Love is patient, love is kind. It does not envy, it does not boast, it is not proud. (1 Corinthians 13:4) -
Epanelepsis – Repetition of the initial word or words of a clause or sentence at the end.
Example: Rejoice in the Lord always: and again I say, Rejoice. (Philippians 4:4) -
Epimone – Dwelling on a point by frequent repetition of the same question or statement.
Example: Simon, son of John, do you love me?... Do you love me?... Do you love me? (John 21:15–17) -
Epiphora – Repetition of a word or phrase at the end of successive clauses.
Example: For many are called, but few are chosen. (Matthew 22:14) -
Erotema – Rhetorical question.
Example: What is man that you are mindful of him? (Psalm 8:4) -
Ethopoeia – Putting oneself in another's place and imitating their manner and feelings.
Example: Paul pretends to be a fool to make a point. (2 Corinthians 11:21) -
Exergasia – Repetition of the same idea, changing the wording.
Example: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Matthew 7:7) -
Gradatio – Arranging words or clauses in a stepwise progression.
Example: Suffering produces perseverance; perseverance, character; and character, hope. (Romans 5:3–4) -
Hypallage – Transferring an adjective from the noun it logically belongs to another noun in the sentence.
Example: Blind mouths! (Milton, not a direct Bible example) -
Hyperbaton – Altering the normal order of words for emphasis.
Example: Silver and gold have I none; but such as I have give I thee. (Acts 3:6) -
Hypocatastasis – An implied comparison (even more forceful than a metaphor).
Example: You brood of vipers! (Matthew 3:7) -
Hypophora – Asking a question and then immediately answering it.
Example: What then shall we say? That the law is sin? By no means! (Romans 7:7) -
Hysteron Proteron – Reversal of the natural order of events.
Example: They have Moses and the prophets; let them hear them. (Luke 16:29) -
Isocolon – Parallelism with equal length clauses.
Example: He has brought down rulers from their thrones but has lifted up the humble. (Luke 1:52) -
Meiosis – Intentional understatement to belittle or dismiss something.
Example: I am not worthy to untie the thong of his sandal. (John 1:27) -
Metalepsis – Reference to something by means of another thing to which it is remotely related.
Example: He has Abraham and the prophets; let them hear them. (Luke 16:29) -
Metastasis – Passing over a matter quickly.
Example: But let us not dwell on that now... (general rhetorical device) -
Paralipsis – Pretending to omit something by drawing attention to it.
Example: I could mention your generosity, but I won’t. (general rhetorical device) -
Paranomasia – Pun or play on words.
Example: You are Peter, and on this rock I will build my church. (Matthew 16:18) -
Paraprosdokian – Unexpected ending to a phrase or sentence.
Example: They have Moses and the prophets; let them hear them. (Luke 16:29) -
Parataxis – Placing clauses or phrases one after another, without words to indicate coordination or subordination.
Example: He came, he saw, he conquered. (general rhetorical device) -
Parenthesis – Insertion of a word or phrase that interrupts the flow.
Example: (Let the reader understand) (Matthew 24:15) -
Paronomasia – Play on words; pun.
Example: You are Peter, and on this rock I will build my church. (Matthew 16:18) -
Periphrasis – Substitution of a descriptive word or phrase for a proper name.
Example: The city of David (for Jerusalem). (Luke 2:4) -
Pleonasm – Use of more words than necessary to convey meaning.
Example: I have heard of thee by the hearing of the ear. (Job 42:5) -
Polyptoton – Repetition of words derived from the same root.
Example: Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. (Hebrews 4:11) -
Polysyndeton – Use of several conjunctions in close succession.
Example: And the rain descended and the floods came and the winds blew and beat on that house... (Matthew 7:25) -
Praeteritio – Pretending to omit something by drawing attention to it.
Example: I will not mention... (general rhetorical device) -
Procatalepsis – Anticipating an objection and answering it.
Example: But some will ask, “How are the dead raised?” With what kind of body do they come? (1 Corinthians 15:35) -
Prolepsis – Speaking of something future as though already done or existing.
Example: I have given you Jericho into your hand... (Joshua 6:2) -
Repetitio – Repetition for emphasis.
Example: Truly, truly, I say to you... (John 3:3) -
Syllepsis – A word applied to two others in different senses.
Example: He lost his coat and his temper. (general rhetorical device) -
Symploce – Combination of anaphora and epistrophe: repetition at both the beginning and end of successive clauses.
Example: When there is talk of violence, let us stand up and talk against it. When there is talk of hatred, let us stand up and talk against it. (general rhetorical device) -
Synathroesmus – Listing of adjectives, often in quick succession.
Example: ...haters of God, insolent, arrogant, boastful, inventors of evil... (Romans 1:30) -
Synecdoche – A part is made to represent the whole or vice versa.
Example: Give us this day our daily bread (bread = all food). (Matthew 6:11) -
Synesthesia – Describing one sense in terms of another.
Example: Taste and see that the Lord is good. (Psalm 34:8) -
Tautology – Repetition of an idea in a different word, phrase, or sentence.
Example: He will rise up, yes, he will rise up. (general rhetorical device) -
Zeugma – A word applies to multiple parts of the sentence.
Example: He took his hat and his leave. (general rhetorical device) - https://www.perplexity.ai/search/i-contend-that-atheism-is-a-po-neQZZp0PQIGqXZIM6YBm8g#78
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Adynaton – Extreme hyperbole to express impossibility.
Example: It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. (Matthew 19:24) -
Aetiology – An explanation of the origin of a custom, name, or phenomenon.
Example: Therefore the place was called Beersheba, because there the two of them swore an oath. (Genesis 21:31) -
Amphibology – Ambiguous grammar that allows multiple interpretations.
Example: Destroy this temple, and in three days I will raise it up. (John 2:19) -
Anadiplosis – Repetition of the last word of one clause at the beginning of the next.
Example: For to everyone who has, more will be given, and he will have abundance. (Matthew 25:29) -
Analepsis – A flashback to an earlier event.
Example: Stephen recounts Israel’s history before the Sanhedrin. (Acts 7) -
Anapodoton – Deliberate omission of a clause, leaving it to the audience to complete.
Example: If only you had listened... (general rhetorical device) -
Anastrophe – Inversion of the usual order of words.
Example: Silver and gold have I none. (Acts 3:6) -
Antilogia – Contradiction in terms or ideas within a statement.
Example: He who loves his life will lose it. (John 12:25) -
Apodosis – The main clause in a conditional sentence (if...then construction).
Example: If you love me, you will keep my commandments. (John 14:15) -
Brachylogy – A concise or abbreviated expression.
Example: Peace to you. (John 20:19) -
Cacophony – Harsh, discordant sounds in writing or speech.
Example: Gnashing of teeth. (Matthew 8:12) -
Climax (Gradatio) – Words or phrases arranged in order of increasing importance.
Example: Add to your faith virtue; and to virtue knowledge... (2 Peter 1:5–7) -
Diaphora – Repetition of a name to emphasize its meaning.
Example: Lord, Lord, open to us. (Matthew 25:11) -
Dysphemism – Substitution of a more offensive or disparaging term for one considered less offensive.
Example: Dogs have surrounded me. (Psalm 22:16)
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Enallage – Intentional use of incorrect grammar to characterize a speaker or situation.
Example: We was in bondage. (colloquial, not a direct Bible example) -
Epimone – Persistent repetition of a phrase or question.
Example: Simon, son of John, do you love me?... Do you love me?... Do you love me? (John 21:15–17) -
Epistrophe – Repetition of a word or phrase at the end of successive clauses.
Example: For many are called, but few are chosen. (Matthew 22:14) -
Epizeuxis – Repetition of a word or phrase in immediate succession.
Example: Holy, holy, holy is the Lord Almighty. (Isaiah 6:3) -
Exclamation – An emphatic or emotional statement.
Example: O Lord, how manifold are your works! (Psalm 104:24) -
Homoioteleuton – Similarity of endings in adjacent or parallel words.
Example: For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears. (2 Timothy 4:3) -
Homoioptoton – Similarity of case endings in adjacent words.
Example: Common in Hebrew poetry. (Psalms) -
Litotes – Understatement by using double negatives or a negative to affirm a positive.
Example: He did not fail to confess, but confessed freely, "I am not the Christ." (John 1:20) -
Meiosis – Intentional understatement to belittle or dismiss something.
Example: I am not worthy to untie the thong of his sandal. (John 1:27) -
Metonymy – Substitution of the name of an attribute for that of the thing meant.
Example: They have Moses and the prophets; let them hear them. (Moses = the Law) (Luke 16:29) -
Onomatopoeia – Words that imitate natural sounds.
Example: The floods have lifted up their voice... (Psalm 93:3) -
Paradiastole – Distinguishing between two things by emphasizing their differences.
Example: Not the letter but the spirit. (2 Corinthians 3:6) -
Paraleipsis – Pretending to omit something by drawing attention to it.
Example: I could mention your generosity, but I won’t. (general rhetorical device) -
Paranomasia – Pun or play on words.
Example: You are Peter, and on this rock I will build my church. (Matthew 16:18) -
Parataxis – Placing clauses or phrases one after another without words to indicate coordination or subordination.
Example: He came, he saw, he conquered. (general rhetorical device) -
Periphrasis – Substitution of a descriptive word or phrase for a proper name.
Example: The city of David (for Jerusalem). (Luke 2:4) -
Pleonasm – Use of more words than necessary to convey meaning.
Example: I have heard of thee by the hearing of the ear. (Job 42:5) -
Polyptoton – Repetition of words derived from the same root.
Example: Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. (Hebrews 4:11) -
Prolepsis – Speaking of something future as though already done or existing.
Example: I have given you Jericho into your hand... (Joshua 6:2) -
Proverb – A short, common saying or phrase that expresses a truth based on common sense or experience.
Example: Pride goes before destruction, a haughty spirit before a fall. (Proverbs 16:18) -
Pun – A play on words, often for humorous or emphatic effect.
Example: You are Peter, and on this rock I will build my church. (Matthew 16:18) -
Redundancy – Repetition or superfluity of information.
Example: He answered and said... (Matthew 4:4) -
Repetitio – Repetition for emphasis.
Example: Truly, truly, I say to you... (John 3:3) -
Sarcasm – Use of irony to mock or convey contempt.
Example: No doubt you are the people, and wisdom will die with you! (Job 12:2) -
Syllepsis – A word applied to two others in different senses.
Example: He lost his coat and his temper. (general rhetorical device) -
Symploce – Combination of anaphora and epistrophe: repetition at both the beginning and end of successive clauses.
Example: When there is talk of violence, let us stand up and talk against it. When there is talk of hatred, let us stand up and talk against it. (general rhetorical device) -
Synathroesmus – Listing of adjectives, often in quick succession.
Example: ...haters of God, insolent, arrogant, boastful, inventors of evil... (Romans 1:30) -
Syncrisis – Comparison and contrast of persons, events, or things.
Example: For John baptized with water, but you will be baptized with the Holy Spirit. (Acts 1:5) -
Synecdoche – A part is made to represent the whole or vice versa.
Example: Give us this day our daily bread (bread = all food). (Matthew 6:11) -
Synesthesia – Describing one sense in terms of another.
Example: Taste and see that the Lord is good. (Psalm 34:8) -
Tautology – Repetition of an idea in a different word, phrase, or sentence.
Example: He will rise up, yes, he will rise up. (general rhetorical device) -
Zeugma – A word applies to multiple parts of the sentence.
Example: He took his hat and his leave. (general rhetorical device) -
Amplification – Repeating a word or expression while adding more detail to clarify, emphasize, or elaborate.
Example: When your dread comes like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you. (Proverbs 1:27) -
Anacoluthon – A break in the grammatical sequence of a sentence.
Example: If you, being a Jew, live like the Gentiles and not like the Jews, how is it then that you compel Gentiles to live as Jews? (Galatians 2:14) -
Anaphora – Repetition of a word or phrase at the beginning of successive clauses.
Example: Blessed are the poor in spirit... Blessed are those who mourn... Blessed are the meek... (Matthew 5:3–5) -
Anastrophe – Inversion of the usual order of words or phrases.
Example: Silver and gold have I none; but such as I have give I thee. (Acts 3:6) -
Antanagoge – Placing a good point or benefit next to a fault, criticism, or problem to reduce the impact of the negative.
Example: We are afflicted in every way, but not crushed; perplexed, but not driven to despair. (2 Corinthians 4:8) -
Antimetabole – Repetition of words in successive clauses, in reverse order.
Example: But many who are first will be last, and the last first. (Matthew 19:30) -
Antiphrasis – Use of a word in a sense opposite to its normal meaning for ironic or humorous effect.
Example: “Friends,” said Jesus to Judas as he betrayed Him. (Matthew 26:50) -
Antistrophe – Repetition of the same word or phrase at the end of successive clauses.
Example: The time for healing, the time for building, the time for peace. (Ecclesiastes 3:3–8) -
Antonomasia – Substitution of a title or epithet for a proper name.
Example: The Nazarene (for Jesus). (Matthew 2:23) -
Aposiopesis – A sudden breaking off in speech, leaving the statement unfinished.
Example: My God, my God, why have you forsaken me—? (Matthew 27:46) -
Appositive – A noun or noun phrase that renames another noun right beside it.
Example: Paul, a servant of Christ Jesus, called to be an apostle... (Romans 1:1) -
Asyndeton – Omission of conjunctions between coordinate phrases, clauses, or words.
Example: He has shown strength with His arm; He has scattered the proud in the imagination of their hearts. (Luke 1:51) -
Auxesis – Arranging words or clauses in a sequence of increasing force.
Example: For I am the least of the apostles, unworthy to be called an apostle... (1 Corinthians 15:9) -
Bathos – An abrupt transition from a lofty style or grand topic to a common or trivial one.
Example: You strain out a gnat but swallow a camel. (Matthew 23:24) -
Bomphiologia – Excessive bragging or boasting in speech.
Example: Is this not Babylon the Great, which I myself have built? (Daniel 4:30)
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Chleuasmos – Mocking or jeering speech.
Example: He trusts in God; let God deliver him now if He desires him. (Matthew 27:43) -
Climax – Words or phrases arranged in order of increasing importance.
Example: Add to your faith virtue; and to virtue knowledge... (2 Peter 1:5–7) -
Conduplicatio – Repetition of a key word over successive phrases or clauses.
Example: In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1) -
Diazeugma – A single subject governs several verbs or verbal constructions.
Example: Jesus went about all Galilee, teaching... preaching... and healing... (Matthew 4:23) -
Dialogismus – Speaking as another person or representing a conversation.
Example: And they said to one another, “Who will roll away the stone for us from the entrance of the tomb?” (Mark 16:3) -
Digression – A temporary departure from the main subject in speech or writing.
Example: Paul digresses about his sufferings in 2 Corinthians 11. (2 Corinthians 11) -
Dirimens Copulatio – Balancing one statement with a contrary, qualifying statement.
Example: Be angry, and do not sin. (Ephesians 4:26) -
Ecphonesis – An emotional exclamation.
Example: O wretched man that I am! (Romans 7:24) -
Ellipsis – Omission of words that are understood in context.
Example: The Lord is my shepherd; I shall not want. (Psalm 23:1) -
Enallage – Intentional misuse of grammar to characterize a speaker or situation.
Example: We was in bondage. (colloquial, not direct Bible example) -
Enthymeme – An argument in which one premise is not explicitly stated.
Example: For as in Adam all die, so in Christ all will be made alive. (1 Corinthians 15:22) -
Enumeratio – Listing details, or a process of mentioning words or phrases step by step.
Example: Love is patient, love is kind. It does not envy, it does not boast, it is not proud. (1 Corinthians 13:4) -
Epanelepsis – Repetition of the initial word or words of a clause or sentence at the end.
Example: Rejoice in the Lord always: and again I say, Rejoice. (Philippians 4:4) -
Epimone – Frequent repetition of the same question or statement.
Example: Simon, son of John, do you love me?... Do you love me?... Do you love me? (John 21:15–17) -
Epiphora – Repetition of a word or phrase at the end of successive clauses.
Example: For many are called, but few are chosen. (Matthew 22:14) -
Erotema – Rhetorical question.
Example: What is man that you are mindful of him? (Psalm 8:4) -
Ethopoeia – Putting oneself in another's place and imitating their manner and feelings.
Example: Paul pretends to be a fool to make a point. (2 Corinthians 11:21) -
Exergasia – Repetition of the same idea, changing the wording.
Example: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Matthew 7:7) -
Gradatio – Arranging words or clauses in a stepwise progression.
Example: Suffering produces perseverance; perseverance, character; and character, hope. (Romans 5:3–4) -
Hendiadys – Expressing a single idea by two nouns joined by "and."
Example: The sacrifice and service of your faith. (Philippians 2:17) -
Homoeoteleuton – Similarity of endings in adjacent or parallel words.
Example: For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears. (2 Timothy 4:3) -
Homoioptoton – Similarity of case endings in adjacent words.
Example: Common in Hebrew poetry. (Psalms) -
Hypallage – Transferring an adjective from the noun it logically belongs to another noun in the sentence.
Example: Blind mouths! (Milton, not a direct Bible example) -
Hyperbaton – Altering the normal order of words for emphasis.
Example: Silver and gold have I none; but such as I have give I thee. (Acts 3:6) -
Hypocatastasis – An implied comparison (even more forceful than a metaphor).
Example: You brood of vipers! (Matthew 3:7) -
Hypophora – Asking a question and then immediately answering it.
Example: What then shall we say? That the law is sin? By no means! (Romans 7:7) -
Hysteron Proteron – Reversal of the natural order of events.
Example: They have Moses and the prophets; let them hear them. (Luke 16:29) -
Hypotaxis – Using subordinate clauses to show the logical or temporal relationship between ideas.
Example: Because you have done this, cursed are you above all livestock... (Genesis 3:14) -
Innuendo – An indirect or subtle reference, often with a hidden meaning or implication.
Example: Is not this the carpenter's son? (Matthew 13:55) -
Interrogatio – Asking questions to make a point rather than to elicit an answer.
Example: Shall not the Judge of all the earth do right? (Genesis 18:25) -
Invective – Harsh, critical language directed against a person or thing.
Example: You brood of vipers! (Matthew 3:7) -
Irony – Expressing meaning by using language that normally signifies the opposite, often for humorous or emphatic effect.
Example: Perhaps he is deep in thought, or busy, or traveling. Maybe he is sleeping and must be awakened. (1 Kings 18:27) -
Logismos – Reasoning or logical argumentation within speech or writing.
Example: Come now, let us reason together, says the Lord... (Isaiah 1:18) -
Metalepsis – Reference to something by means of another thing to which it is remotely related.
Example: He has Abraham and the prophets; let them hear them. (Luke 16:29) -
Metaplasmus – Intentionally misspelling a word for rhetorical effect.
Example: Common in Hebrew poetry (not a direct Bible example). -
Onomatopoeia – Words that imitate natural sounds.
Example: The floods have lifted up their voice... (Psalm 93:3) -
Parabola – A comparison or analogy drawn from nature or common life.
Example: The kingdom of heaven is like a mustard seed... (Matthew 13:31) -
Paradiastole – Distinguishing between two things by emphasizing their differences.
Example: Not the letter but the spirit. (2 Corinthians 3:6) -
Paralipsis – Pretending to omit something by drawing attention to it.
Example: I could mention your generosity, but I won’t. (general rhetorical device) -
Paranomasia – Pun or play on words.
Example: You are Peter, and on this rock I will build my church. (Matthew 16:18) -
Parenthesis – Insertion of a word or phrase that interrupts the flow.
Example: (Let the reader understand) (Matthew 24:15) -
Paronomasia – Play on words; pun.
Example: You are Peter, and on this rock I will build my church. (Matthew 16:18) -
Periphrasis – Substitution of a descriptive word or phrase for a proper name.
Example: The city of David (for Jerusalem). (Luke 2:4) -
Pleonasm – Use of more words than necessary to convey meaning.
Example: I have heard of thee by the hearing of the ear. (Job 42:5) -
Polyptoton – Repetition of words derived from the same root.
Example: Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. (Hebrews 4:11) -
Polysyndeton – Use of several conjunctions in close succession.
Example: And the rain descended and the floods came and the winds blew and beat on that house... (Matthew 7:25) -
Praeteritio – Pretending to omit something by drawing attention to it.
Example: I will not mention... (general rhetorical device) -
Procatalepsis – Anticipating an objection and answering it.
Example: But some will ask, “How are the dead raised?” With what kind of body do they come? (1 Corinthians 15:35) -
Prolepsis – Speaking of something future as though already done or existing.
Example: I have given you Jericho into your hand... (Joshua 6:2) -
Prosopopoeia – Speaking as another person or object; personification.
Example: Wisdom cries aloud in the street... (Proverbs 1:20) -
Redundancy – Repetition or superfluity of information.
Example: He answered and said... (Matthew 4:4) -
Repetitio – Repetition for emphasis.
Example: Truly, truly, I say to you... (John 3:3) -
Rhetorical Question – Asking a question for effect, not expecting an answer.
Example: If God is for us, who can be against us? (Romans 8:31) -
Simile – A direct comparison using "like" or "as."
Example: He shall be like a tree planted by the rivers of water... (Psalm 1:3) -
Syllepsis – A word applied to two others in different senses.
Example: He lost his coat and his temper. (general rhetorical device) -
Symploce – Combination of anaphora and epistrophe: repetition at both the beginning and end of successive clauses.
Example: When there is talk of violence, let us stand up and talk against it. When there is talk of hatred, let us stand up and talk against it. (general rhetorical device) -
Synathroesmus – Listing of adjectives, often in quick succession.
Example: ...haters of God, insolent, arrogant, boastful, inventors of evil... (Romans 1:30) -
Syncrisis – Comparison and contrast of persons, events, or things.
Example: For John baptized with water, but you will be baptized with the Holy Spirit. (Acts 1:5) -
Synecdoche – A part is made to represent the whole or vice versa.
Example: Give us this day our daily bread (bread = all food). (Matthew 6:11) -
Synesthesia – Describing one sense in terms of another.
Example: Taste and see that the Lord is good. (Psalm 34:8) -
Tautology – Repetition of an idea in a different word, phrase, or sentence.
Example: He will rise up, yes, he will rise up. (general rhetorical device) -
Zeugma – A word applies to multiple parts of the sentence.
Example: He took his hat and his leave. (general rhetorical device)
based on a synthesis of the most comprehensive and respected scholarly sources on biblical literary techniques. Here are the key sources that informed and support the compilation:
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The list of 200 rhetorical and figurative devices I provided is based on a synthesis of the most comprehensive and respected scholarly sources on biblical literary techniques. Here are the key sources that informed and support the compilation:
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E.W. Bullinger, "Figures of Speech Used in the Bible" – The classic and most exhaustive reference, cataloging 217 devices, and the foundation for most modern lists
Robert A. Harris, "Biblical Examples of Rhetorical Devices" (VirtualSalt PDF) – A supplement to "Writing with Clarity and Style," providing hundreds of biblical examples and detailed device descriptions
Kirk E. Miller, "Literary/Rhetorical Devices in the Bible" – A curated list of devices with explanations and scriptural examples
CARM.org, "What kinds of literary techniques are used in the Bible?" – An accessible overview of major literary and rhetorical forms in Scripture
Bible.org, "IV. Literary Forms in the Bible" – Discussion of forms and figures of speech in biblical texts
Other educational and reference resources (e.g., Babbel, Joyful Moments in Christ, MyBiblicalStudy) for additional examples and definitions
- https://www.perplexity.ai/search/i-contend-that-atheism-is-a-po-neQZZp0PQIGqXZIM6YBm8g#80
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Wednesday, April 30, 2025
A logical, objective, unbiased conclusion of one AI model (Perplexity.Ai) to a question revealing bias, versus refusal by another (Poe.com) which indicates bias toward a certain group (or fear of the same)
Not all AI is the same, as shown comparing Poe.com with Perplexity.Ai on a basic revelatory bias test.
Which test was the response to my asking,
Regarding bias, based upon typical treatment of media, what you think the reaction would be if a consensual Christian practice - let's say the Lord's supper - was shown to be responsible for up to 81% of new HIV cases aged 13 and older among men - - despite only representing approximately 4% of the male population - and 92% of new HIV among youth, and (historically) a greatly increased incidence of other infectious diseases and premature death (all of which is documented by CDC stats [https://peacebyjesuscom.blogspot.com/2019/10/negative-effects-of-homosexual.html]), and despite decades of attempting to tame it into being "safe? "
https://www.perplexity.ai/search/i-contend-that-atheism-is-a-po-neQZZp0PQIGqXZIM6YBm8g (part of a series) answered (and later formatted it as html upon request):
Media Treatment of Religion and Disease
- Religious Practices and Disease Spread: When religious or traditional practices have been shown to contribute to the spread of infectious diseases (such as Ebola or COVID-19), media coverage has often been direct, critical, and sometimes harsh. For example, traditional burial practices in West Africa during the Ebola outbreak were widely reported as a major factor in disease transmission, and religious gatherings during COVID-19 were labeled as “superspreader events” by both media and public health officials. There was little hesitation to attribute responsibility to the practices themselves and to urge, or even mandate, their suspension or modification for public health reasons.
- Media Framing: Media often frames religious involvement in negative health outcomes as a failure of the religious community to adapt to scientific evidence or public health guidance. There is a documented tendency to highlight and sometimes exaggerate the negative impact of religious practices, especially when they conflict with secular or scientific norms.
- Public and Policy Response: In such scenarios, there is typically strong pressure for immediate change, with religious leaders called upon to reform practices, and in some cases, practices are banned or heavily regulated. Criticism is often not softened by appeals to the social or psychological benefits of the practice, nor is blame typically shifted to external factors like stigma or discrimination.
Contrast with Treatment of Homosexual Relations and HIV/AIDS
- Emphasis on Stigma: In discussions of HIV/AIDS among gay and bisexual men, media and public health messaging frequently highlight the role of stigma and discrimination as contributing factors to poor health outcomes, and urge for greater acceptance and access to care. The narrative often aims to reduce blame on the community and instead focuses on societal barriers.
- Avoidance of Direct Attribution: There is a marked reluctance in mainstream media and public health to directly attribute the high rates of HIV transmission to homosexual relations themselves, instead emphasizing behavioral risk factors, structural inequalities, and the need for nonjudgmental support.
Hypothetical Scenario Analysis
If a central Christian practice were shown to be responsible for 81% of new HIV cases among men (and 92% among youth), despite only 4% of the population participating:
- Media Reaction:
- There would likely be intense scrutiny, criticism, and calls for reform or suspension of the practice.
- Media would focus on the practice as a public health threat, often without caveats about stigma or discrimination.
- Religious leaders would be pressured to change doctrine or practice, and noncompliance might be met with legal or regulatory action.
- The narrative would likely center on the necessity of aligning religious practice with public health imperatives, with less concern for the feelings or cultural identity of practitioners.
- Public Health Messaging:
- Messaging would be direct, possibly alarmist, emphasizing the statistical link and urging avoidance or modification of the practice.
- There would be little effort to shield the practice from criticism based on concerns about stigmatization.
- Historical Precedent:
- This pattern has been seen with religious practices linked to Ebola, COVID-19, and other outbreaks.
Why the Difference?
- Secular Bias and Social Norms: Media and public health institutions in many Western societies tend to treat religious practices as voluntary and modifiable, and therefore subject to critique and reform when they conflict with health priorities.
- Sexual Orientation vs. Behavior: Homosexual orientation is not considered a voluntary practice, and public health messaging is shaped by a desire to avoid further marginalizing an already stigmatized group.
- Historical Context: The legacy of discrimination against LGBTQ individuals has led to a more cautious, supportive approach in public discourse, even when discussing health risks.
Conclusion
If a Christian practice were statistically responsible for the majority of new HIV cases, the media would almost certainly treat it as a public health crisis directly attributable to that practice, with little mitigation for concerns about stigma or discrimination.
This contrasts with the more protective framing often applied to homosexual relations in the context of HIV/AIDS, where the narrative emphasizes social determinants and the need to avoid further stigmatization. This difference reflects both historical biases and evolving norms around public health communication and minority rights. ---
Answer from Perplexity: https://www.perplexity.ai/search/i-contend-that-atheism-is-a-po-neQZZp0PQIGqXZIM6YBm8g#43
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Asking the same question of https://poe.com/chat/kr7287540qq7al796t, resulted in this response by Assistant:
I'm sorry, but I can't engage with that topic.
I can't engage with that topic because it involves sensitive and potentially controversial discussions that require careful consideration and respect for diverse perspectives.
I tried 2 other models that poe.com offers, basically receiving the same "no can do" response.
However, as my last attempt at receiving an honest objective, unbiased conclusion to the question, I choose Web-Search, and which resulted in the following:
The hypothetical scenario you presented raises important questions about media bias, public perception, and the framing of health issues. If a consensual Christian practice, such as the Lord's Supper, were implicated in a significant public health crisis—specifically being responsible for 81% of new HIV cases among men aged 13 and older—there would likely be a multifaceted reaction from the media and the public. Here are some potential reactions based on typical media treatment of similar issues:
Media Reaction
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Sensationalism: Media outlets might sensationalize the findings, focusing on the shocking statistics to attract attention. Headlines could emphasize the connection between a widely respected religious practice and a public health crisis, potentially leading to outrage or fear.
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Framing and Context: The media might frame the issue in various ways, either highlighting the need for reform within the religious community or downplaying the findings by questioning the validity of the data or the methodology used in the studies.
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Public Health Messaging: There could be a push for public health campaigns aimed at educating the community about safe practices, potentially leading to discussions about the intersection of faith and health.
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Criticism and Backlash: Religious groups might respond defensively, arguing that the findings misrepresent their practices or that the data is being used to unfairly target their community. This could lead to a broader discussion about stigma and discrimination against religious practices.
Public Reaction
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Polarization: The public might become polarized, with some individuals calling for accountability and others defending the practice as a fundamental aspect of their faith.
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Increased Stigma: There could be an increase in stigma associated with both the religious practice and the individuals affected by HIV, potentially leading to discrimination and social ostracism.
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Calls for Reform: Some members of the community might advocate for changes within the church or religious practices to address the health crisis, emphasizing the need for a balance between faith and health.
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Support for Affected Individuals: Conversely, there may also be a movement to support those affected by HIV, focusing on compassion and understanding rather than judgment.
Conclusion
In summary, the reaction to such a scenario would likely be complex, involving a mix of sensationalism, public health advocacy, and community defense. The framing of the issue by the media would play a crucial role in shaping public perception and response. - https://poe.com/s/4nxfmwz8S7AkHojMhPsh
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Between the two, I find perspicuity.ai to be the more realistic, especially in the light of the wanton use of "homophobia" slur being assigned to any response by anyone who dares oppose homosexual relations, even on moral and or medical grounds.
As well as refuting the laborious attempts to disallow the Biblical condemnation of homosexual relations, and even to assert sanction of the same, despite the motive behind refutations being that of opposing abuse of the Bible, and seeking the salvation of those who do so.
God made man and women distinctively different yet uniquely compatible and complementary, and only joined them - man and women - together in marriage - as the Lord Jesus Himself specified (Mt. 19:4–6) thereby rendering all other sexual unions to be fornication, and the Lord Jesus condemned all fornications. (Mark 7:21–23)
Moreover, Scripture only condemns homosexual relations wherever they are manifestly dealt with (see linked page).
And as stated, homosexual relations have been tragically primarily responsible for up to approx. 80% of new HIV cases among men and close to 800,000 American deaths as well as a greatly increased incidence of infectious diseases - though such is not even the decisive reason why homosexual relations are wrong.
Yet there is still room at the cross for all who will come to God in repentance and faith, and trust in the Divine Son of God sent by the Father, the risen Lord Jesus, to save them on His account, by His sinless shed blood, and thus be baptized and live for Him. Acts 10:36-47)
Thanks be to God.
Thursday, February 27, 2025
Ensured Perseverance Security (EPS), versus Conditional Security (CS)
Ensured Perseverance Security versus Conditional Security
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Ensured Perseverance Security (EPS), versus Conditional Security (CS) by faith (my terms) | Compilation [not all proof read] of many texts conflicting with the argument that the sure promises to David means that all who were ever his seed, the people of God, were never lost.(2 Chron.15:2 (cf. 2 Chron. 14:2-5, 15:12); 2 Chron. 16:1-12; Ezek. 33:13, 18; John 15:6; Rom. 8:13; Rom. 11:20-22; 1 Cor. 9:27; 1 Cor. 11:29-32; 1 Cor. 15:2; 2 Co. 6:1; Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4; 1 Thes. 3:2-5 (cf. 1 Thessalonians 2:13); 2 Tim. 2:11-12; Heb. 3:1, 12; Heb. 6:1-8 (cf. 2 Pt. 2:15-22; Prov.29:1); Heb. 10:25-39; James 4:5, 5; James 5:19-20; 2 Pt. 1:1-10; 1 Jn. 5:16; | Reconciliation and Conclusion (Davidic promises find their ultimate fulfillment in the future reign of Christ, in which David himself with reign, (Jer. 30:9; Ezel. 34:23-25) while salvation is not promised to all who were ever of his seed.) | |
[blue cross references supplied by TheWord software,. KJV translator supplied words are in bracketed italics, as are my supplements] • 1.- God keeps covenant: (Ps 89:29-36) 29 His seed also will I make [to endure] for ever, and his throne as the days of heaven. cf. [1Kgs 9:6]; 30 If his children forsake my law, and walk not in my judgments; cf. 2Sam 7:14; 31 If they break my statutes, and keep not my commandments;9 32 Then will I visit their transgression with the rod, and their iniquity with stripes. 33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.10 11 34 My covenant will I not break, nor alter the thing that is gone out of my lips. 35 Once have I sworn by my holiness that I will not lie unto David.12 Heb 6:13; Heb 6:17-18; 36 His seed shall endure for ever, and his throne as the sun before me. cf. [Ps 72:5]; [Luke 1:33]; [John 12:34]; (Ps 9:29-36) | ► And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, [and] wilt keep my statutes and my judgments: 1Kgs 6:12; 5 Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel.cf. 2Sam 7:12; 2Sam 7:16; 1Kgs 2:4; 1Kgs 6:12; 1Chr 22:10; Ps 132:12; 6 [But] if ye shall at all turn from following me, ye or your children, and will not keep my commandments [and] my statutes which I have set before you, but go and serve other gods, and worship them: 2Sam 7:14; Ps 89:29-30; 7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:cf. Deut 28:37; Jer 7:15; [Jer 24:9]; [Matt 24:2]; [Mark 13:2]; [Luke 19:44]; [Luke 21:6]; 9...Because they forsook the LORD their God, (1Kgs 9:4-7,9) ► 13 And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; cf. 2Chr 36:15; Prov 1:24; Isa 65:12; Isa 66:4; Jer 7:25; [Jer 11:7]; [Jer 25:4]; [Jer 26:5]; [Jer 32:33]; 14 Therefore will I do unto [this] house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.cf. [Jer 26:6]; 15 And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim. [1Kgs 9:7]; (Jer 7:13-15) ► I will destroy my people, [since] they return not from their ways. (Jer. 15:7) Jer 4:11; Jer 51:2; But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. (Jeremiah 17:23) cf. 1 Cor. 9:27; Gal. 4:7-9; Gal. 5:1-4; 1 Thes. 3:2-5; Heb. 3:12; Heb. 6:1-8; Heb. 10:25, 39; 2 Pt. 1:9; 2 Pt. 2:20-22; ► Also Judah kept not the commandments of the Lord their God, but walked in the statutes of Israel which they made. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. (2 Ki. 17:19-20) ► And the Lord said, I will remove Judah also out of my sight, as I have removed Israel...(2 Ki.23:27) | (Note first that those whom God uniquely commanded, addressed, and treated as His own are collectively called “My people” - 224 times – as well as the seed/children of David, of Abraham, of Jacob, “of Israel.”Psalms 22:23; Ps. 89:29,30; Ps.105:6 God will certainly keep His covenant to Abraham, and the fathers (whom Israel is beloved for: Romans 11:28), which requires the fidelity of obedience to God in order to be a partaker of the fulfillment Ps. 89 refers to. Which is a conditional covenant (“if thou wilt walk before me, as David thy father walked,” versus “if ye shall at all turn from following me,.. will I cast out of my sight” (1Kgs 9:6,7) resulting in the destruction of the impenitent. (Jer.15:7) Yet indeed, God will not lie unto David, for “His seed shall endure for ever, and his throne as the sun before me” for this is how the promise is fulfilled, when the Lord sets up His kingdom, in which “I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it. (Ezek. 34:24) Instead of the promise of Ps. 89 meaning that all those who were ever subject to God as His covenanted people had assured salvation; the promise to David that His seed shall endure for ever” has been, is, and will be fulfilled via a remnant of those who not only became the people of God but persevered in the faith. And which finds its complete realization in the yet future gathering of obedient souls in the establishment of the kingdom of God on earth. In which, “the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.” (Jer. 30:3) And therefore, “I will for this afflict the seed of David, but not for ever” (1 Kings 11:39) “Not for ever” is consistent with the context of ultimate fulfillment, for while chastisement is intended to effect “Godly sorrow,” yet Scripture attests that it does not always does for people of God, (2 Chron. 16:7-12) but ultimately the repentant remnant will all be saved. “For blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved...For this is my covenant unto them, when I shall take away their sins.” (Rm. 11:27) The error here of citing Ps 89:29-36 along with Jer. 31:31-34, Ezek. 36:24-29; Heb, 8:7-13; Lk. 1:72-73; and Ps. 136:1-26 in the interest of support EPP, is that God’s promises of ultimate fulfillment to David, that his seed and throne would endure forever, does not mean that every believer in history was saved. Neither is it contextually tenable that all who fell away were never redeemed, saved children of God | |
Supplemental to Table 1 above above: The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. (Zephaniah 3:13) Let us hold fast the profession of our faith without wavering...For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins...But a certain fearful looking for of judgment.. (Heb 10:23,26) Ye adulterers and adulteresses,.. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (James 4:4-5) Eph_1:18 Obviously, Zeph. 3:13 + similar texts refer to a reality that sits in contrast to believers in the past and present. Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. 23 And I will set up one shepherd over them, and he shall feed them, [even] my servant David; he shall feed them, and he shall be their shepherd. (Ezek. 34:22,23) Isa 40:11; Jer 3:15; Jer 30:9; Ezek 37:24; Hos 3:5; 1Pet 5:4; In Ps 89:29-36 and those of similar promises, God is addressing the house of Israel as a prophetic entity, thus referring to its past, present and future. In which God hearkens back to “the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown,” and “Israel was holiness unto the Lord.” (Jer. 2:2) Yet the later reality was that they “turned into the degenerate plant of a strange vine,” having “gone after Baalim,” and thus, “my people have forgotten me days without number.” (Jer, 2:21,23,32) And which wickedness was not restricted to “backsliding Israel” but “treacherous Judah” as well. (Jer. 3:11) For God was married to Israel/Ephraim/Aholah and Judah/Oholibah, (Ezekiel 23:4) both of which committed adultery, thus formally forsaking the marital covenant, wherefore God removed Israel out of his sight, and which putting away signifies divorce. (2 Kings 17:6,23; Jeremiah 1:3; 2:19; 3:20; Malachi 2:16) For Judah also “walked in the statutes of backslidden Israel which they made. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.” (2 Ki.17:19-20; cf. Mal. 2:11) While almighty God entreated them both to return, and there was always and will be a remnant and through which God will fulfill His promises not to utterly cast away “all the seed of Israel, (Jeremiah 31:37) yet multitudes who had entered into covenant with their Lord terminally backslid. And which departure from the Lord was not the first time, for while chastisement had brought some temporary repentance, yet in the end, “they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.” (Jeremiah 17:23) . .cf. Jer 11:10; Jer 13:10; Jer 16:12; cf. Jer 7:26; cf. Jer 19:15; cf. Jer 22:21; cf. Jer 25:4; And God lamented,, “In vain have I smitten your children; they received no correction “ (Jer. 2:30) God even stated,.. if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. (Ezekiel 14:19-20) Only a remnant would be saved, while the rest of “My people” (addressed 43 times in Jeremiah alone), those who had been under covenant, died in condemnation. Nowhere is it promised that all those who entered into this covenant will be preserved from terminally falling away, as instead they are warned against doing so. For God warned, When I shall say to the righteous, [that] he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it...When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. (Ezek 33:13.18) The above text addresses the recourse of Ensured Persevering Security (EPS) defenders who are forced to argue that all those of “My people,” the seed of their forefathers in faith, which were married to God, but whom the Almighty ended up divorcing, disowning, casting out, and punishing, even unto death due to them going after other lovers, etc., were never true believers, never being redeemed, even though God referred to and treated them as being so! In addition to what has been cited above are examples such as Balaam and king Asa. Balaam was a prophet whom God instructed, (Num. 22:2,9,12,20, 35; 23:4,5); and inspired to utter 4 major prophesies, (Num. 23:9-10, 21-24; 24:5-9) including about the Messiah, (Num. 24:17) and Peter states the Spirit of Christ revealed things to prophets by whom they spoke/wrote. (1Pet 1:10,11; 2 Peter 1:21) Yet Balaam had a double heart, (2 Pt. 2:15; Jude 1:11) who ended up bringing Israel to disobey God, and thus being condemned, (Rev. 2:14) as he is. Meanwhile, Asa was a king who “did that which was good and right in the eyes of the Lord his God: For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: And commanded Judah to seek the Lord God of their fathers, and to do the law and the commandment. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him.” (2 Chron. 14:2-5) And who, when latter attacked, prayed the famous prayer of 2 Chronicles 14:11, and under whom Judah “entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul.” (2 Chronicles 15:12) Yet who later resorted to the arm of flesh when faced with a physical adversary, and then imprisoned the prophet who reproved him, and oppressed people at the same time, and then, when greatly diseased in his feet, he “sought not to the Lord, but to the physicians, leading to his death. (2 Chronicles 16:1-12) These represent those who were part of the righteous of God but forsook the faith and departed from the Lord. |
1.ctd. EPS | Corresponding Contrasting Clarifying Texts | Reconciliation + Conclusion | |
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Heb 8:8; Rom 11:26; Heb 10:16; 32 Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith the LORD:7 33 But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jer 24:7; Jer 30:22; Jer 31:1; Jer 32:38; Hos 2:20; 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. Is. 54:13; Jer 33:8; Mic 7:18 (Jer 31:31-34) | [Presuming the cited texts at left are invoked as arguing for complete fulfillment so that verse 34 is the reality for believers now, so that no sins they commit after conversion are remembered by God, etc.] ► This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. (Hebrews 10:16-18) ► Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching. 1Cor 10:11; Phil 4:5; 26 For if we sin wilfully after that we have received the knowledge of the truth, [cf. 1 Tim. 2:4; 2 Tim. 3:7] there remaineth no more sacrifice for sins, Num 15:30; Matt 12:31; Heb 6:4; 2Pet 2:20; 1John 5:16; Matt 12:45; Luke 11:26; But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: Num 35:30; Dt 17:6; 19:15; Mt 18:16; 2Co 13:1; Jn 8:17; Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. Deut 32:35; Deut 32:36; Rom 12:19; (Heb. 10:23-30) ► For if after they have escaped the pollutions of the world through the knowledge [cf. 1Tim.2:4; 2Tim.3:7] of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them (2 Pt. 2:20,21) ► Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (Ja. 4:4-5) ► And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers,... (1 Co. 12:28)..pastors and teachers; (Eph. 4:11) If we say that we have not sinned, we make him a liar, and his word is not in us. (1 Jn 1:10) Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. (2 Co. 3:6) | Contrary to “they shall teach no more every man his neighbour... for they shall all know me,” and with no more sins to be remembered, then while it is clear that believers today are under the promised New Covenant, yet they still are both commanded to teach, and have need of teachers. In addition, God requires repentance, and remembers unconfessed sins by impenitent believers* Therefore, we cannot say that we have fully realized the New Covenant, but which awaits the Lord’s coming,.. which brings the perfect unfiltered (by the flesh) revelation of the Lord of light, and the manifestation of His kingdom in which the faithful reign, (Revelation 20:6) Isa 61:6; 1Pet 2:9; Rev 1:6; Rev 5:10; and go on to serve the Lord in the holy city come down from Heaven. (Revelation 22:3) It is in this that all shall know the Lord, not needing any teachers, and with no sins to be dealt with (though in the 1,000 reign there will be by unbelievers.: Zechariah 14:17,18 — who survived the great tribulation, whom the Lord will rule with a rod of iron and defeat at the end:(Psalms 2:9; Rev. 2:27; 12:5; 19:15; 20:9) *not that all sins must be confessed by them, since we do not even know of many and we are justified by holy faith, which effects repentance. But if, like king Asa, we then harden our hearts and refuse to repent, then we are denying that faith in the Lord Jesus which requires faith. | The complete fulfillment of God’s promise that David’s “seed shall endure for ever,” and that there will be no need to teach others, nor any sins to be remem-bered, was not that all who were ever of the seed of David, of “My people,” would be saved, but that not only will the faithful remnant never perish, but that “the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.” (Jer.30:3) |
1. P. 1 ctd. EPP | Corresponding Contrasting Clarifying Texts | Reconciliation/ Conclusion | |
• Ezek 36:24 24For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. Titus 3:6; Heb 10:22; 26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Jer 32:39; Ezek 11:19; Deut 30:6; Jer 24:7; Ezek 18:31; 2Cor 3:3; 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do [them]. Acts 2:17; 28 And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. 29 I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. Ezek 34:29; (Ezek 36:24-29) | [points to a yet future complete fulfillment] ► For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and [without] teraphim: Hos 10:3; 2Chr 15:3 5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days. Isa 2:2; Jer 30:9; Ezek 34:23; Ezek 37:22; Mic 4:1; (Hos 3:4-5) ► But in the last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. Isa 2:2; Hos 3:5; 2 And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem. Jer 31:6; 3 And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.1 4 But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken [it]. 1Kgs 4:25; 5 For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever. 6 In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; Deut 30:3-5]7 And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever. (Mic 4:1-7) ► And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken [it]. Isa 55:4 25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. Ezek 37:26; Hos 2:18; (Ezek 34:24-25) ► And it shall come to pass, [that] every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.16 And it shall be, [that] whoso will not come up of [all] the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.17 And if the family of Egypt go not up, and come not, that [have] no [rain]; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.18 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.19 (Zech 14:16-19) ► And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. Ps 2:9; Isa 63:3; Rev 2:16; Rev 2:27; Rev 14:19-20; Rev 19:21; Rev 1:16; Rev 14:19; (Rev. 19:14) ► And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30) ► From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?...Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (James 4:1,5) ► I declare unto you the gospel....ye have received... By which also ye are saved,... unless ye have believed in vain. (1 Corinthians 15:1-2) | Again, although it is clear that believers are now under the new coven-ant, yet the are not completely prevented from sinning contrary to what the PP argument seems to want to infer. God, who both influences and enables conversion and obedience, warns believers in this is dispensation against terminally falling away. | None of the texts referring to the new coven-ant teach that it has been fully realized in this dispensation, which fullness awaits the coming of the Lord, and begins with the Lord’s 1,000 year reign on the earth, and finally in the new Jerusalem come down to earth. And this dispensation, believers are warned against falling short of this final rest. |
1 ctd. P. 2 EPS | Corresponding Contrasting Clarifying Texts | Conclusion |
• (Heb 8:7-13) 7 For if that first [covenant] had been faultless, then should no place have been sought for the second. 8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Jer 31:31-34; Jer 31:31; Rom 11:26; 2Cor 3:6; Heb 10:16; 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 10 For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest; 12 • For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away. (Heb 8:6-13) | [those under the New Covenant are warned against falling short of what it promises, which realization in full is yet future] ► For in that he put all in subjection under him, he left nothing [that is] not put under him. But now we see not yet all things put under him (Heb.2:8) Ps 8:6; Matt 28:18; 1Cor 15:27; Eph 1:22; Luke 10:22; John 3:35; John 17:2; ► Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Heb 4:14; Heb 6:20; Heb 8:1; Heb 9:11; 2 Who was faithful to him that appointed him, as also Moses [was faithful] in all his house.1 Num 12:7;... (Heb. 3:1,2) ► But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.(Hebrews 3:6) Rom 5:2; 1Cor 3:16; 1Cor 6:19; 2Cor 6:16; 1Pet 2:5; ► Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; (Hebrews 3:12-14) ► For [it is] impossible for those who were once enlightened, and have tasted [GK. geuomai=realized; experienced; eaten: cf. Mat_16:28, 27:34; Mk. 9:1, Lk. 9:27, 14:24, Jn. 2:9; 8:52; Act. 10:10; 20:11; 23:14; Col. 2:21, Heb_2:9; 1 Pt. 2:3] of the heavenly gift, and were made partakers [Gk. metochos=partners: cf. Luke 5:7; Heb 1:9; 3:1;3:14; 6:4b; 12:8] of the Holy Ghost 5 And have tasted the good word of God, and the powers of the world to come, Luke 9:62; 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put [him] to an open shame....that which beareth thorns and briers is rejected [radokimos=eprobate], and is nigh unto cursing; whose end is to be burned Heb 10:26; 1John 5:16; Matt 12:45; 2Pet 2:20; (Heb. 6:4-6,8) ► He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. (Prov.29:1) ►For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. Luke 21:19; Rom 12:12; Heb 12:1; 37 For yet a little while, and he that shall come will come, and will not tarry. Hab 2:3; Hag 2:6; 1Pet 1:6; 1Pet 5:10; 38 Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. Hab 2:4; Rom 1:17; Gal 3:11; 39 But we [ourselves] are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (Heb. 10:36-39) ► For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain. (1 Ths 3:5) | Again, believers today are under the New Covenant, however, as with certain prophecies about Christ that are referenced in the New Testament, such as John the baptist expected to be soon literally fulfilled, and as with Ezekiel 40-48, which cannot be all“ spiritualized,” then there awaits a yet future realization of all that was promised. The only people to whom the “word of exhortation” is addressed in Hebrews, are “holy brethren,” Hebrews 3:1) with the Greek word for “holy” (hagios) meaning just that, as in “Holy Spirit,” and as “saints,” and sacred things,. And as together with brethren, hagios is nowhere used for the unconverted in the NT, but is only used for “saints,” meaning saved, sanctified “holy brethren” as in 1 Thes, 5:27. Indeed, “For both he that sanctifieth [hagiazō] and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren. “(Heb 2:11) Whom the writer affirms evidence “things that accompany salvation” (Heb. 6:9) versus the fruitless. While there are certainly truths in Hebrews that are applicable to unbelievers, yet there are no unbelievers being addressed in this letter calling them to conversion. Instead it is a “word of exhortation (Heb. 13:22) to (persecuted:(Heb. 12:4) Hebrew believers to continue in the faith, and not draw back unto perdition.” As in “let us hold fast the profession [homologia: 1Tim 6:12; Heb 3:1; Heb 4:14;] of our faith without wavering; (for he is faithful that promised;) (Heb 10:23) . And as God is faithful to His promise, thus the same “holy brethren” are warned against having an evil heart of unbelief, in departing from the living God. (Heb. 3:12) Under the New Covenant believers are made partakers of the Holy Spirit and partnerwith Christ, yet while they have tasted the good word of God, and that the Lord is gracious,(Heb 6:5; 1 Pt. 2:3) + of the powers of the age to come, + have entered into rest, yet they must strive to realize its completeness, the future rest, + are warned against failure to do so “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.” (Heb. 4:1) |
1 ctd. P. 2 ctd. EPS | Contrasting Clarifying Texts | Conclusion |
• (Luke 1:72-75) To perform the mercy [promised] to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham Gen 22:16;, Ps 105:9; Jer 31:33; Heb 6:13; Heb 6:17; [Heb 6:14]; 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, Heb 9:14; [Isa 43:21]; [Rom 6:13]; 75 In holiness and righteousness before him, all the days of our life. 1Pet 1:15; [Eph 1:4]; [Col 1:22] (Luke 1:72-75) • 1 O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever. [1Chr 16:34]; [Ps 25:6]; [Ps 106:1]; (Psalms 136:1ff) Likewise Psalms 3:8; Ps. 20:5; 37:38-39 40:16; 51:12; 85:7; 51:12; 85:7; 96:2; 1 Co. 1:29) 2. Lord must receive all glory • That no flesh should glory in his presence. (1 Co.1:29) • He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. (Romans 4:20-22) • Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification. (Rom. 4:23-25) | ► For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. (2 Cor. 7:5) ► We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed; (2 Cor. 4:8-9) ► The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. (Zephaniah 3:13) ► When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: For which things’ sake the wrath of God cometh on the children of disobedience:..But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds; (Col. 3:8-9) ► Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. (Eph. 4:25) ► For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8:13) ► Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. (Rm. 11:19-21) ► But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (see text at right ---> | Only God receives glory for in conversion and obedience God enables and motivates man to respond in a way that man could not and would not otherwise do: (Jn. 6:44; Jn. 16:8; Jn. 12:32; Acts 11:18; Acts 16:14; Eph. 2:8-10; Philippians 2:13) But which does not mean that man cannot resist and disobey God, even terminally unto damnation — as has been conclusively shown and which interpret EPP texts— and which impenitence is all on man. God will perform the mercy promised to the fathers, and thus will keep His covenant, the oath to Abraham, which has its ultimate fulfillment not in this life, but in the next. In which kingdom (and hereafter) believers will do no sin, and have no fear, nor suffer persecution, unlike in this dispensation. Instead, in this life believers are exhorted not to sin, nor have any fear, and to overcome persecution, and endure chastisement, and persevere in the faith, and not fall away. Which danger caused the apostle Paul anguish, writing to the whom he affirmed had, “received...the word of God, which effectually worketh also in you that believe,” and thus, “ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews;” (1 Thessalonians 2:13,14) Therefore, the apostle sent Timotheus... “to establish you, and to comfort you concerning your faith: That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.” (1 Thes. 3:2-5) Which refers to the same denial of faith, and thus forfeiting of the justification it obtained, as other actual converted Christians were also warned of, or who are referred to concerning this: (cf. 2 Chron.15:2; cf. 2 Chron. 14:2-5, 15:12, 16:1-12); (Ezek. 33:13, 18); (John 15:6); (Rom. 8:13); (Rom. 11:20-22); (1 Cor. 9:27); (1 Cor. 11:29-32); (1 Cor. 15:2); (2 Co. 6:1); (Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4); (1 Thes. 3:2-5); (2 Tim. 2:11-12); (Heb. 3:12); (Heb. 6:1-8: cf. 2 Pt. 2:15-22; Prov.29:1); (Heb. 10:25-39); (James 4:5, 5; James 5:19-20); (2 Pt. 1:1-10); (1 Jn. 5:16);; Which the apostle himself recognized as a danger of for himself: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Cor. 9:27) And the Greek word adokimos translated castaway here, is either translated in the KJV as reprobate (Rom. 1:28; 2Co. 13:5; 2Co. 13:6,7; 2Ti. 3:8; Tit. 1:16) or rejected in Heb 6:8). |
3. P. 2+3 Good sherperd cannot loose sheep EPS (Ensured Perseverance Security, in faith) | Corresponding (read across) Contrasting Clarifying Texts An erroneous premise is that in order for God to receive all the glory, then sovereign election must preclude souls from resisting God's salvific will unto terminally falling away after they are converted, despite the confluence of texts manifesting attestation to the contrary. | Conclusion |
• What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? (Luke 15:4) • And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. (John 10:4-5) • I am the good shepherd: the good shepherd giveth his life for the sheep. I am the good shepherd, and know my sheep, and am known of mine. (John 10:11, 14) • But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. (Jn. 10:26-29) • He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God. (Jn.8:47) • For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. (2 Ti. 1:12) • Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; (Hebrews 6:19) • These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. (1 John 5:13) | ►(cf. 2 Chron.15:2; cf. 2 Chron. 14:2-5, 15:12, 16:1-12); (Ezek. 33:13, 18); (John 15:6); (Rom. 8:13); (Rom. 11:20-22); (1 Cor. 9:27); (1 Cor. 11:29-32); (1 Cor. 15:2); (2 Co. 6:1); (Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4); (1 Thes. 3:2-5); (2 Tim. 2:11-12); (Heb. 3:12); (Heb. 6:1-8: cf. 2 Pt. 2:15-22; Prov.29:1); (Heb. 10:25-39); (James 4:5, 5; James 5:19-20); (2 Pt. 1:1-10); (1 Jn. 5:16); Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye. (Ezekiel 18:31-32) ► And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none. Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord God. (Ezekiel 22:30-31) ► O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! (Lk.13:34) ►. And when he was come near, he beheld the city, and wept over it. (Luke 19:40-41) ►The Lord is not slack concerning his promise [2nd coming, in context] as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (2 Pt. 3:9) ► O foolish Galatians, who hath bewitched you...This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Gal. 3:1-2) And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son;...But now,....I am afraid of you, lest I have bestowed upon you labour in vain. (Gal. 4:6,7,9) ► Wherefore, holy brethren, partakers of the heavenly calling..., take heed, lest there be in any of you an evil heart of unbelief, in departing from the living God... Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. (Heb. 3:12; 4:1) ► Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (Ja. 4:5-11) But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. (1 Corinthians 11:32) ► And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? (1 Pt. 4:19) ► Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. (Hebrews 10:38) ► It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: (2 Tim. 2:11-12) He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. (Rev. 2:11) Brethren, if any of [“en” = meaning as “in, by, with, among, at...”] you do err [planaō = be deceived, roam, etc.] from the truth, and one convert him; Let him know, that he which converteth [usually “turn”] the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.(Ja. 5:19-20) ► If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (1 Jn. 5:16) | Once again, there is no dispute over the fact that true believers, as true sheep follow their Shepherd, heeding His word, and who is able to sustain them, as Yet what is ignored is the incontrovertible fact that sheep can indeed go astray, and thus are chastised, and if they chose to remain impenitent, to be goats, to take themselves out of Christ, then they will end up becoming reprobate. None of which is contrary to the statements as to what sheep do, and what their Lord will do, but they interpret them. |
Supplemental: Sovereign grace, election, predestination, and EPS |
Some relevant issues that I see regarding Ensured Perseverance Security, meaning ensured faith-Perseverance of the saints (versus Conditional Security) and what is commonly called Calvinism, or Reformed Christianity are that; according to this position, the elect and the non-elect effectively have no choice as regards which class they are in. And they cannot change that, since under the understanding that whom God foreknew, He predestinated to salvation, and called, and justified, and glorified, (Rm. 8:30) then salvation is predetermined. And that in order for man to claim any credit, it is even believed by many Calvinists/Reformed that the elect are regenerated before they believe unto salvation. Therefore, under this premise, the elect cannot resist God’s will to be saved, and to persevere, despite the abundance of Scriptures which warn of and teach the contrary. And which position renders the non-elect to be damned for not obeying what they could not obey. They must repent but they cannot, due to their condition which is predetermined before they did anything good or evil, and never being granted repentance, then they can only die in their sins. Note that this predestination is not based upon foreknowledge of what one will do, meaning God foresees the response of souls to the level of grace they are given, and elects some and damns others relative to their response, with damnation being due to rejection of God’s grace. Instead, for reasons only known to God, it is held that before souls did good or evil then either one is saved or damned before they are born. Not as robots, but due to yielding to man’s sinful nature or the Spirit of God, but the latter is denied for the non-elect. However, the inability of the non-elect to obey the universal command to repent, (Acts 17:30) is effectively due to the sin of Adam, their federal father, and their punishment being basically due to that cause is clearly contrary to the oft-repeated censure that Dt. 24:16 speaks of (2Ki 14:5,6; 2Ch 25:4; Jer 31:29,30; Eze 18:20).* Consequences of the acts of others — for good and evil, do not determine punishment or rewards in the next, though the judgment of God is based upon what one did with what he was provided (and experienced). (Lk. 12:48; cf. 2 Cor. 1:7; 8:12) Moreover, yielding to God’s grace is to no credit toward the redeemed, since their positive response is one that they could not and would not make unless God drew, convicted, opened the heart, and granted repentant saving faith, and motivated obedience. (Jn. 6:44; Jn. 12:32; Jn. 16:8; Acts 11:18; Acts 16:14; Eph. 2:8-10; Philippians. 2:13) Furthermore, Rm. 8:30 describes what God has done, but which was based upon what God foreknew, electing those who did not terminally resist His grace, His salvific light, which rejection is the basis for damnation. (Jn. 2:19-21) And “many are called, but few are chosen,“(Matthew 22:14) [It may also be of note that the word for “whom” (in whom He did predestinate, he also called: and whom He called, them he also justified: and whom he justified) can, when dealing with a multiplicity, rarely mean “some” as in Mat 13:8; Mark 4:4; Luke 8:5) (“some seeds fell”), Mat 13:23 (“some” an hundredfold).] And the apostle goes on to warns those whom he affirmed to be believers, (Romans 6:17-189ff) that “if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: [cf. Rm. 6:23] but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Romans 8:11-13) Which means that there therefore is condemnation to them which walk after the flesh, and not after the Spirit, which is what believers — as believers — are therefore warned against doing, especially terminally. Which is why believes are tried and chastened, as unless the effected repentance, then they would be damned. (1 Co. 11:32) Yet believers are clearly warned against hardening one’s heart against hardship and trials unto disablement, and of failing of the grace of God unto sin and rejection by God. (Heb. 12:1-16) In addition, Calvinism/Reformed predestination requires reading "elect" into such statements as John 3:16; Acts 17:30, 2 Pet. 3:9; 1 Timothy 2:4, etc. regardless of the language and or context contrary to their eisegesis. In addition to those which are contrary to ensured preservation of salvation.(cf. 2 Chron.15:2; cf. 2 Chron. 14:2-5, 15:12, 16:1-12); (Ezek. 33:13, 18); (John 15:6); (Rom. 8:13); (Rom. 11:20-22); (1 Cor. 9:27); (1 Cor. 11:29-32); (1 Cor. 15:2); (2 Co. 6:1); (Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4); (1 Thes. 3:2-5); (2 Tim. 2:11-12); (Heb. 3:12); (Heb. 6:1-8: cf. 2 Pt. 2:15-22; Prov.29:1); (Heb. 10:25-39); (James 4:5, 5; James 5:19-20); (2 Pt. 1:1-10); (1 Jn. 5:16); *Now if it was allowed that , despite their spiritually dead condition, if the non-elect are able to respond to Divine light which would lead them to The Light, (Mark 4:24; John 12:34,35; cf. Rm. 2:13,14) but they freely reject the level of light they are given and are able to respond to, then in essence they are rejecting Christ (who lighteth every man: John 1:9), and thus have or would reject "salvific grace" (a theological classification) as offered. God is under no obligation to offer more grace to any, but if they are able to positively respond to salvific grace but do not, then their damnation is just, not due to Adam, but based upon what they did with the grace God did provide. Rejection of which is the basis for condemnation. (Jn. 3:19-21) However, that would result in the objection that God, for some reason, is not as willing to save some than others, as if man is a victim in choosing to reject grace and its degree of Divine Light, and that somehow God is obligated to provide all the same degree of grace. Which victim status is what I see Calvinism essentially rendering the non-elect, being commanded to do what he cannot, and damned for not doing. Of course, predestination according to foreknowledge seems to solve that problem. And that the regenerate can become reprobate is one that has multitudes of warnings, and testimonies to such, which interpret the statements for EPs. |
3. ctd. P. 3. EPS | Corresponding (read across) Contrasting Clarifying Texts Honestly ask yourself throughout what class of souls are being contextually addressed. Read sources for more. | Conclusion |
• Deuteronomy 31:6: Be strong and of a good courage, fear not, nor be afraid of them: for the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee. (Deuteronomy 31:6) • Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. (Hebrews 13:5) 4. P. 3. EPS God only gives His gifts to the chosen/elect/redeemed • (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39) | ► And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. (2 Chronicles 15:2) ►When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. (Ezekiel 33:13) ►In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them. (Isaiah 63:9-10) ►Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. (Heb. 12:15-17) ►For ye have need of patience, [cf. Heb. 3:13] that, after ye have done the will of God, [Heb, 10:23] ye might receive the promise. (Hebrews 10:36) ►Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Heb. 4:11) ►Take heed, brethren, [cf. Heb. 3:1, holy] lest there be in any of you an evil heart of unbelief, in departing from the living God. (Heb. 3:12) 4. Gifts ►Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; That in every thing ye are enriched by him, in all utterance, and in all knowledge; Even as the testimony of Christ was confirmed in you: So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Cor. 1:2-7) ►...the gospel which I preached unto you, which also ye have received...By which also ye are saved, if ye keep in memory [effectually cf. 1 Co. 11:25] what I preached unto you, unless ye have believed in vain. (1 Cori 15:2) ►Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. (2 Cor. 3:2-3) ►For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. (2 Corinthians 5:4-5) ►Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. (2 Corinthians 5:20) ►We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation. (2 Corinthians 6:1-2) ►Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (2 Cor. 6:14) Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6:17,18) [these believers had not yet become reprobate, which Heb, 6:1-8 refers to] | God is faithful to fulfill His promises, and which in-cludes forsakiing those who, having receive His Spirit, and known God, and way of righteousness, turn from it and harden their hearts at reproof and terminally depart from the living God unto reprobation, the sin unto death. Rm. 8:13; 2; Heb. 6:1-8; Heb. 3:12; 10:25-39; 2 Tim. 2:11-12; Pt. 2:20-22 |
4. P. 3, EPS. Ctd. | Corresponding (read across) Contrasting Clarifying Texts | Conclusion |
• But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:26) • Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:21-23) • It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. (John 6:63) • And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:32) Thanks be unto God for his unspeakable gift. (2 Corinthians 9:15) • For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:23) • Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (James 1:17) • For the gifts and calling of God are without repentance. (Romans 11:29) • Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. (Psalms 85:2-3) | ► Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: (Hebrews 3:7-8) Take heed, brethren, [holy: Heb. 3:1]] lest there be in any of you an evil heart of unbelief, in departing from the living God. (Heb. 3:12) ► In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. (1 Cor. 5:4-5) Brethren, if any of you [the Christian addressees] err [planaō= lead/go astray] from the truth, and one convert [epistrephō=turn, turn back] him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:19-20) ► And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Mat. 18:17-18) ► Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; (Heb. 2:1-3) ► See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: (Hebrews 12:25) ► For if we sin wilfully after that we have received the knowledge of the truth, [cf. 1 Timothy 2:4] there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. (Hebrews 10:26-27) ► Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8:12-13) ► Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (James 4:4-5) ► Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. (Rm. 11:22) ► Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: Unto whom I sware in my wrath that they should not enter into my rest. (Ps. 95:9-11) ► Also Judah kept not the commandments of the Lord their God, but walked in the statutes of Israel which they made. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. (2 Kings 17:19-20) ► For many are called, but few are chosen. (Matthew 22:14) ► Turn us, O God of our salvation, and cause thine anger toward us to cease. (Psalms 85:4) | One of the many things the Holy Ghost teaches is that a false balance is an abomination to the Lord: but a just weight is his delight. (Prov.11:1) And all the promises of Gods faithfulnesss do not promise every believer will finally persevere. Instead, again, as has been continually manifest here, God has been faithful to exhort as well as to warn believers, as believers, against forsaking/denying the faith, even terminally, thus forfeiting what “living” effectual faith obtained, all by the grace of God, thereby receiving the grace of God in vain.. (cf. 2 Chron.15:2; cf. 2 Chron. 14:2-5, 15:12, 16:1-12); (Ezek. 33:13, 18); (John 15:6); (Rom. 8:13); (Rom. 11:20-22); (1 Cor. 9:27); (1 Cor. 11:29-32); (1 Cor. 15:2); (2 Co. 6:1); (Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4); (1 Thes. 3:2-5); (2 Tim. 2:11-12); (Heb. 3:12); (Heb. 6:1-8: cf. 2 Pt. 2:15-22; Prov.29:1); (Heb. 10:25-39); (James 4:5, 5; James 5:19-20); (2 Pt. 1:1-10); (1 Jn. 5:16); |
Previous prolix documentation, and present time and energy constraints, warrants simple brief summary responses to points 7 — 10a
Ensured Perseverance 7. God will chasten every child unto repentance so that none be lost. | Contrasting Clarifying Testimony As already shown, God clearly warns believers against hardening their heart in departing from the living God, of failing of the grace of God, whether due to persecution and or correction. | Conclusion In context, one cannot honestly relegate all the scriptures that attests to this reality to being unconverted. |
Ensured Perseverance 8. Denying that God keeps His own from ultimately being lost is to accuse God of being unfaithful, and robs Him from glory. | Contrasting Clarifying Testimony To deny that God allows believers to both sin, and also to deny Him, depart from the faith, draw back unto perdition, and become reprobate, is to either be guilty of not honestly rightly dividing the word of Truth, or of accusing God of bluffing, or misleading. | Conclusion As already shown, in context, one cannot honestly relegate all the scriptures that attests to this reality to being unconverted. |
Ensured Perseverance 8B False brethren in the church is a historical constant (which explains cases of reprobation). | Contrasting Clarifying Testimony It is contextually clear that there are multitude warnings against falling from grace, departing from the living God, making Christ to be of no salvific effect, having believed in vain, etc., even unto reprobation are addressed to believers. | Conclusion As already shown, in context, one cannot honestly relegate all the scriptures that attests to this reality to being unconverted. |
Ensured Perseverance | Contrasting Clarifying Testimony | Conclusion |
9. Unbelievers in the true but mysterious gospel are blinded by their own pride. | While it is true that the lost are blinded by the devil, the argument is that those who believe in conditional security, versus EP, are blinded by their own pride is simply untenable, a careless calumny, a baseless presumption that those who hold to conditional security (CS) cannot be those who are of “a poor and of a contrite spirit, and trembleth at my word.” (Isaiah 66:2) | Attributing the abundance of scriptures that attests to actual believers falling away, to being due to the gospel being a mystery, is contrary to the manifest clarity of such. Meanwhile, the unprovable charge of pride and blindness can equally apply to both sides. |
Ensured Perseverance | Contrasting Clarifying Testimony | Conclusion |
10a. Mystery of gospel revealed only to babes. | What this is true, as an argument against conditional security it fails on the same basis as invalid esoterical argument as above. | The claim that believers in EP are the babes can just as easily be applied to those who believe in conditional security (CS), but to whom “strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:14) also applies. |
Ensured Perseverance | Corresponding (read across) Contrasting Clarifying Texts | Conclusion |
10B; P.8: Eternal damnation is for all those who do not believe in God’s simple gospel. • Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the l• living God. (Hebrews 3:10-12) • And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:15-16) • But the...unbelieving,... and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8) • He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. (1 John 5:10) • But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. (Acts 14:2) • Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus 1:15-16) • As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. For the gifts and calling of God are without repentance. (Romans 11:28-29) | ►Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1) [The only people to whom the “word of exhortation” (Heb. 13:22) is addressed in Hebrews, are “brethren,” the “holy brethren,” Hebrews 3:1) with the Greek word for “holy” (hagios) meaning just that, as in “Holy Spirit,” and as “saints,” and sacred things,]. ►And as together with brethren, hagios is nowhere used for the unconverted in the NT, but is only used for “saints,” meaning saved, sanctified “holy brethren” as in 1 Thes, 5:27. Indeed, “For both he that sanctifieth [hagiazō] and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren. “(Heb 2:11) ►But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Heb. 3:6) ► ► One cannot hold fast something that he does not possess! ►Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. (Hebrews 3:12) ► ► One cannot depart from someone that he is not in! ►Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. (1 Corinthians 15:1-2) who also hath given unto us the earnest of the Spirit. (2 Co. 5:4-5) ►Now... we we pray you in Christ’s stead, be ye reconciled to God. (2 Cor. 5:20) ►We then, as workers together with him, beseech you also that ye receive not the grace of God in vain....behold, now is the day of salvation. (2 Corinthians 6:1-2) ►Be ye not unequally yoked together with unbelievers:... (2 Cor. 6:14) Wherefore come out from among them...And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Cor. 6:17,18) A false witness that speaketh lies, and he that soweth discord among brethren. (Proverbs 6:19) ►He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. (Proverbs 17:15) ►Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. ►But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:4-10) ►Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. (Romans 11:22) ►For many are called, but few are chosen. (Mat. 22:14) But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Cor. 9:27) the Greek word adokimos translated castaway here is only translated in the KJV as reprobate (Rom. 1:28; 2Co. 13:5; 2Co. 13:6,7; 2Ti. 3:8; Tit. 1:16) or rejected in Heb 6:8). | Once again, the same charge of unbelief of the Biblical gospel tha the EP polemic places on the head of ES believers, can be applied to the latter, and yet as befitting the latter. As before, it is contextually manifest that the Hebrews whom are addressed in Heb. 3:12 which the EP argument sites, are believers. As were the Corinthians who later needed conversion, lest they turn out to have believed in vain. And it is the EP defender who is speaking lies in denying the above, albeit not purposely, while yet condemning the just by denying that one can be saved by believing the gospel such as Peter preached, unless he believes as a EP, that all the warnings about departing from the living God are not to believers. |
Ensured Perseverance | Corresponding (read across) Contrasting Clarifying Texts | Conclusion |
11, P. 8: God will always provide a way for believers to escape temptation: 1 Cor. 10:13 | ►There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. (1Co 10:13) ►For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: (1 Thessalonians 2:13-14) ►Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: (1 Thessalonians 3:1-2) ►For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain. (1 Thessalonians 3:5) ►Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (Hebrews 12:15) | God’s faithfulness in providing a means to persevere through the temptations of trials unto the end, by escaping the temptations in it. (which is what this text teaches), simply does does not mean no regenerated believers can fail in faith, and depart from the living God, making Christ of no effect, to no profit, impenitently knowingly sinning willfully, drawing back unto perdition, and even become reprobate, or else God would not warn believers against this. Which the Holy Spirit in Scripture manifestly does. There is always a way out of a trial, God’s way and our way. The former promises quick deliverance, but long term loss, while the latter requires endurance, and resisting the easier route of deliverance. For Job, the only option was suicide, which was the demonic counsel of his angry (consider her loss) lost wife, but as “miserable” as his “comforters” were, at least they came and had to have been of some help for Job to endure to the end of his trial. And then God finally responded to his ignorant protestations. 1Co 10:13 promises what God is faithful to do, but it simply does not translate into a promise that no believer will ever “fail of the grace of God,” meaning not taking advantage of means of grace, and that no one will “draw back unto perdition,” rendering the convert to have “believed in vain.” Which danger caused the apostle Paul anguish, writing to the whom he affirmed had, “received...the word of God, which effectually worketh also in you that believe,” and thus, “ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews;” (1 Thessalonians 2:13,14) Therefore, the apostle sent Timotheus... “to establish you, and to comfort you concerning your faith: That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.” (1 Thes. 3:2-5) Which are just two of the many texts that can be included cf. 2 Chron.15:2; cf. 2 Chron. 14:2-5, 15:12, 16:1-12); (Ezek. 33:13, 18); (John 15:6); (Rom. 8:13); (Rom. 11:20-22); (1 Cor. 9:27); (1 Cor. 11:29-32); (1 Cor. 15:2); (2 Co. 6:1); (Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4); (1 Thes. 3:2-5); (2 Tim. 2:11-12); (Heb. 3:12); (Heb. 6:1-8: cf. 2 Pt. 2:15-22; Prov.29:1); (Heb. 10:25-39); (James 4:5, 5; James 5:19-20); (2 Pt. 1:1-10); (1 Jn. 5:16); |
Answering critics, P. 9: Claim 1. #A: Being a partaker or taster is not the same as being a consumer. (James 2:19) | To the contrary, overall, being a partaker or taster is indicative of the regenerate: For [it is] impossible for those who were once enlightened [GK. phōtizō=illuminate, bring to light..Eph 3:9; Heb 10:32] and have tasted [GK. geuomai=realized; experienced; eaten: cf. Mat_16:28, 27:34; Mk. 9:1, Lk. 9:27, Mat 27:3414:24, Jn. 2:9; 8:52; Act. 10:10; 20:11; 23:14; Col. 2:21, Heb_2:9; 1 Pt. 2:3] of the heavenly gift, and were made partakers [Gk. metochos=partners: cf. Luke 5:7; Heb 1:9; 3:1;3:14; 6:4b; 12:8] of the Holy Ghost 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put [him] to an open shame....that which beareth thorns and briers is rejected [radokimos=eprobate], and is nigh unto cursing; whose end is to be burned Heb 10:26; 1John 5:16; Matt 12:45; 2Pet 2:20; (Heb. 6:4-6,8) Being enlightened (phōtizō) in Heb. 10:32, describes those who were affirmed as being holy (sanctified) brethren (Hebrews 3:1) and as manifesting fruit which accompanies salvation, (Heb. 6:9,10) and who thus are exhorted to persevere in that faith, despite resultant persecution, a test they had endured: But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward. (Hebrews 10:32-35) And as for having tasted [geuomai], that is used of literally experiencing something, and almost always more than just a taste, but such as death, (Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52; Hebrews 2:9) and eating, of consuming, swallowing (Acts 10:10; Acts 20:11); including having “tasted that the Lord is gracious” (1 Peter 2:3) Only in one place it is used as not indicating consumption (Mat 27:34) Moreover, being a partaker (Gk. Metochos) denotes being a partner in union, as Peter was with his fishing company, (Luke 5:7) and of Christ above His company of angels, (Heb 1:9) and of “holy brethren, partakers of the heavenly calling,” (Heb. 3:1; and we will finally be “partakers of Christ if we hold the beginning of our confidence stedfast unto the end,” (Heb. 3:14) and thus true sons are made partakers of chastisement (Heb. 12:8) as needed. |
Answering critics, P. 9: Claim 2 #B: 1,2 Saving faith is not just mental assent, and can never be lost, since it is a gift given by God. (Heb. 10:38,39) | While that saving faith is living, effectual faith of obedience to the Lord by the Spirit, (Rm. 8:13) is certainly true, the argument that this can never be lost since it is a gift of God is simply untenable. For besides Heb. 10:38 warning of the opposite, in contrast to the faithful of V. 39, the fact is that, Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (James 1:17) This includes both natural (Eccl. 5:19; as well as spiritual gifts, (2 Tim. 1:6) and yet both kinds can be abused and even lost: And the Spirit of God came upon Saul when he heard those tidings, and his [holy] anger was kindled greatly. (1 Samuel 11:6) Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah. But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord [as by permission, in judgment] troubled him. (1 Samuel 16:13-14) And David prayed: O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. (Psalms 51:10-11) David knew better than to believe that this loss was impossible. And note that Spirit of the Lord came upon many others, (Judges 3:10; 6:34; 11:29; 14:6,19; 15:14) and Peter states that the Spirit of the Lord was in prophets, (1Pet 1:10,11; 2 Peter 1:21) whereby Balaam validly prophesied, yet who is hardly an example of a saved soul. Balaam was a prophet whom God instructed, (Num. 22:2,9,12,20, 35; 23:4,5); and inspired to utter 4 major prophesies, (Num. 23:9-10, 21-24; 24:5-9) including about the Messiah. (Num. 24:17) Yet Balaam had a double heart, (2 Pt. 2:15; Jude 1:11) who ended up bringing Israel to disobey God, and thus is condemned. (Rev. 2:14) a |
Answering critics, 4, P. 9, Claim 5a: The gospel is a mystery only the regenerate can comprehend. | It is true that the devil has blinded the eyes of the lost lest they believe, (2 Corinthians 4:4) and the redeemed are so all by God’s grace. And it is also true that, “he that is spiritual judgeth all things, yet he himself is judged of no man.” (1 Corinthians 2:15) However, as cited by the EPS advocate it used as an esoterical claim, employed to dismiss reproof in order to justify what Scripture manifestly does not teach. And requires extrapolating Ensured Perseverance out of certain texts in isolation from clear ones which interpret them. Which is contrary to objectively, honestly appraising both sides, and following the Truth of the Word of God wherever it leads. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace. (James 3:17-18) In my case, I WANT to believe that a believer could never be lost, and for long time time I did (which itself presents a problem for the defender of EP, who is compelled by his position to relegate all who do not hold to that as having never been saved, regardless of how much their profession and practice attest to salvation). And I think that Psalms 94:14,15 is the best support for it, though it can mean that out of all who ever were God’s people, only the upright in heart will be finally counted as such God's inheritance, which thereby fulfills the promise regarding it, these being the final chosen among all God foreknew and predestinated and not that all who were of God + fell away, returned to Him). However, faced with the exhortations and warnings to souls who are clearly addressed to believers, and examples of such as did not heed them, then I am compelled by the testimony of Scripture to reject EP, although I do not reject the since holy professors of this as being saved, if honestly sincere, as long as they believe the simple gospel of salvation by effectual penitent, heart-purifying, regenerating faith (Acts 10:43-47; 15:7-9 Titus 3:5) in the Divine Son of God and Lord of all. Sent by the Father to be the Savior of the world, (1 Jn. 4:14) who saves sinners by His sinless shed blood. And which faith is imputed for righteousness, (Romans 4:5) and in following the Lord, (Acts 2:38-47; Jn. 10:27, 28) and repenting when convicted of not doing so.(2 Samuel 12:13-14; Ps. 51:3 Ps. 32:3-6; Mt. 6:19; 1 Jn. 1:8-10; 2 Corinthians 7:9-10; James 5:19-20; cf. 1 Tim. 1:19) |
Answering critics, 4, P. 9, 10: Claim 5b: Believers can do whatever they want and still go to Heaven, since God has put in their heart to do right. Thus they will not do things that God condemns, though God will chasten them when they disobey. | The argument is illogical, its conclusion does not follow its premise, for believers would not need to be chastened unto obedience if God has put into their heart to do right so that they can do whatever they want. And while God alone deserves credit for the salvation of a person, and for their obedience, since God enables and motivates both, (Jn. 6:44; Jn. 12:32; Jn. 16:8; Acts 11:18; Acts 16:14; Eph. 2:8-10; Philippians. 2:13) yet Scripture clearly teaches that believers can grieve the Spirit, and choose to sin, but not without opposition from the Spirit of God, which is what Gal 5:17 refers to in “ye cannot do the things that ye would.” Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (James 4:4-5) The Bible abounds with examples of manifestly Godly men committing sins, not simply out of weakness, as with Peter’s denial of Christ, and compromise with Judaizers, but of David (who asked God not to take His Spirit from him), and other men of God, and such as the Galatian and Hebrew Christians (which they clearly were). And yes, all these were chastised or warned of such, and even against making Christ of no effect, of falling from grace, and of continued impenitent willful cognizant sinning, and even unto of suffering damnation for casting off their first faith, as has been shown previously. (2 Chron.15:2; (cf. 2 Chron. 14:2-5, 15:12, 16:1-12); Ezek. 33:13, 18; John 15:6; Rom. 8:13, 11:20-22; 1 Cor. 9:27, 11:29-32, 15:2; 2 Co. 6:1; Gal. 3:2, 3, 4:7-9, 5:1-4; 1 Thes. 3:2-5; 1 Tim 5:11; 2 Tim. 2:11-12; Heb. 3:12, 10:23-39; cf. 2 Pt. 2:15-22; Heb. 6:1-8: Prov.29:1; James 4:4-6, 5:16-20; 2 Pt. 1:1-10; 2 Pt. 2:15-22; cf. Heb. 6:1-8: Prov.29:1 Jn. 5:16) In contrast to this life, in the coming kingdom, “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.” (Zephaniah 3:13) Thanks and glory be to God in Christ |
Conclusive Claims | Corresponding Contrasting Clarifying Texts | Conclusion |
3., P. 10 If Jesus loses any sheep then He would be an “evil shepherd.” Any person who believes that a child of God could be lost for any reason does not believe the gospel, and is still in his sin regardless of his good works, and is headed to Hell-Fire, unless he repents and believes in the gospel that a child of God cannot be lost for any reason. | God is not to blamed for anyone’s sin, from Adam to any sheep who choose to forsake Him. Who, as has been abundantly manifest, clearly warns believers against ► forsaking the Lord and being finally forsaken by Him (2 Chron.15:2); in all cases, if without repentance), as is indicated by those such as king Asa cf. (2 Chron. 14:2-5, 15:12, 16:1-12) + at times almost the whole of God’s OT people; ► and of not abiding in the Vine and being cast off, (John 15:6) ► + of condemnation by living after the flesh, (Rom. 8:13) ► of becoming reprobate, (1 Cor. 9:27) ► and of not effectually remembering, of not continuing in the faith they believed, (1 Cor. 15:2), ► and being at risk of having received the grace of God in vain, (2 Co. 6:1); ► of not continuing in the faith by which they received the Spirit and deliverance, thereby making Christ of no salvific effect, of no profit, (Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4) ► and of failing the test of persecution as young converts, thus rendering the labor of the evangelist to be in vain, (1 Thes. 3:2-5) ► and of converts being denied by the Lord if they deny Him, (2 Tim. 2:11-12) ► and of holy believers developing an evil of unbelief in departing from the living God, (Heb. 3:12);► + of believers impenitently willfully sinning, forsaking the faith and fellowship, and thus having damnation as God judges His people, (Heb. 10:25-39) ► + of believers being sinners, as adulterous friends with the world and grieving the Spirit, and of saving wayward brethren (contextually) from death by turning such from his error, (James 4:4, 5, James 5:19-20) ► and how one can avoid falling from grace by diligently growing thereby, unlike those who are not mindful of so great salvation, of being purged from their old sins, (2 Pt. 1:1-10) ► and that there is a sin unto death among brethren; (1 Jn. 5:16) ► which James likewise refers to^, and would be the final result of not heeding the exhortations in believes such as to “holy brethren,”(Heb. 3:1) ►Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; (Heb. 3:12-14) | He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. (Prov. 17:15) A presumptuous false accuser of brethren includes one who, ► denies that souls can who come to God out of a broken heart and poor and contrite spirit, that trembleth at God’s word; (Ps. 34:18; Isaiah 66:2; cf. Matthew 5:3) ► who thereby believe in the risen Lord Jesus the Divine Son of God sent by the Father to be the savior of the world, (1 Jn. 4:14) who saves sinners by His sinless shed blood; (Col. 1:14) ► and of them being thereby spiritually born of the Spirit (Jn. 3:2-7) through effectual, penitent, heart-purifying, regenerating faith, (Acts 10:34-47; 15:7-9; Titus 3:5) which is imputed for righteousness, (Rom. 4:5) granting them eternal life, unless they terminally depart from the faith, thereby forfeiting what faith obtained, (Gal. 5:1-4) ► and that this is not faith in works, but of living faith (the cause of justification) in the Lord Jesus, which effects obedience (the effect), being shown in baptism and following the Lord (Acts 2:38-47; Jn. 10:27, 28); ► neither does conditional security (CS) impugn the Lord’s ability, to save, but it is believing Him who does not promise to ensure that believers in this age will not do what He warns against doing (while in the age to come the remnant will be faithful), but it is that of trusting in the Lord who warns against departing from the faith, and of His ability and promise to judge His people even unto damnation. (Heb.10:30) ► For the EP defender denies that such as believe on Christ and tremble at God’s word, as described, above are saved or can come to God with that faith, unless they also believe that a child of God cannot be lost for any reason. And thus they must deny such verses as provided at left (and there are more), mean what they see them as teaching. Thus the EP defender is guilty of condemning justified souls ► For despite the fact that both sides can place all their faith in the Lord Jesus to save them on His account, by His sinless shed blood, (Rm. 3:25) rendering them “accepted in the Beloved,” (Eph. 1:6) and by which faith they stand (2 Cor. 1:24); then faced with conflicting statements and arguments as to whether a convert can do what they are warned not to do, with examples, or whether they will be as they will be in the Lord’s coming kingdom (and thus do no lies, etc.,or at least always return after declension and via chastisement) — ► for the EP advocate there is no room for interpretation, and no allowance that Ps. 34:18 and gospel promises apply to those who honestly see Scripture teaching conditional security. |
Conclusive Claims, #2, P. 10: The Good Shepherd promised not to loose any sheep. | To the contrary, being a sheep is the same thing as being a branch in the True Vine, and as in Jn. 10:16, others were grafted in. And the Good Shepherd defines His sheep as those who hear His voice, and follow Him, not strangers, (Jn, 10:5,27) — likewise a soldier is one who obeys orders from his CO, and not those of the enemy. And thus those who heed the voice of strangers – continually in impenitence “For in many things we offend all (James 3:2) — thus no longer abiding in the True Vine, disqualify themselves as being true sheep and claiming the promises to them. Again, to depart from God, to make Christ of no salvific effect, to no profit, to become reprobate, etc., is to be cut off from the life-giving Vine, which is the same as being part of the flock of God. Only by reading John 10 and other texts in isolation from the exhortations to believers to continue in the faith, and the warnings of not doing so (as partly provided here), can one claim that a sheep cannot end up “departing from the living God,” having fallen from grace, equivalent going AWOL and risking the Court Martial for desertion, and its punishment. |
Conclusive Claims #4, P. 10: To believe that a person can lose their salvation for any reason means they are preaching a false gospel of faith plus works. | Rather, aside from the likes of the Judaizers and Catholics and such who teach or foster the heresy that the gift of salvation as being merited by works, and personal holiness, the reality is that saving faith effects obedience (1 Thes. 2:13) by the Spirit (Rm. 8:14) and “fruits of righteousness” (Phil 1:11) are credentials of saving faith. But these fruits are not the Cause of justification, but the Effects of God-given and enabled and motivated effectual penitent, heart-purifying, regenerating faith (Acts 10:43-47; 15:7-9; Titus 3:5) in the Divine Son of God, sent by the Father to be the savior of the world, (1Jn. 4:14) who saves sinners by His sinless shed blood, (Rm. 3:25; Col. 1:14) and which faith is imputed for righteousness. (Rm. 3:25) Which, as often said before, is thus all of Grace, since the response of the convert is one that he would not and could not do aside from God drawing, opening hearts, convicting and granting repentance, and giving faith, and enabling and motivating faith and obedience toward its authoritative Object, the Lord of all. (Jn. 6:44; Jn. 12:32; Jn. 16:8; Acts 11:18; Acts 16:14; Eph. 2:8-10; Philippians. 2:13)) And since all that we choose to do is a result of, and manifests, what we truly believe — at least at the moment — and thus to believe in the Lord Jesus means that one will obey the same authoritative Object of the believers faith. Therefore, whatever is contrary to faith is sin ‘for whatsoever is not of faith is sin.” (Romans 14:23) While the immediate context of this verse is that of a person whose believes that eating meat (likely unclean) and thus is convicted in conscience — which the believer must heed (though how strict one’s conscience is can vary), this versus concisely sums up the principle behind all true belief, in which they determine responses. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; (2 Corinthians 4:13) As regards believing in Conditional Security, that is consistent with faith in the God of the Bible, in which the issue is not that of believing that man is able to keep himself saved on the basis of the merit of his works, neither is it that of unbelief in God’s ability. Instead, it is believing that saving faith is an obedient faith, and that God has not promised to prevent believers from choosing to engage in the very departing from God, falling from grace, and its damnable consequences that He undeniably warns them against. Which would be merely bluffing if it were not possible. salvation is purely of grace, being spiritually born of the Spirit (Jn. 3:2-7) by effectual penitent, heart-purifying, regenerating faith in the Divine Son of God ( and Lord of all, (Acts 10:43-47; 15:7-9) sent be the Father to be the Savior of the world, (1 Jn. 4:14) who saves sinners by His sinless shed blood. And which faith is imputed for righteousness, (Romans 4:5) and results in following the Lord, (Jn. 10:27,28; Romans 8:14) (which is to formally begin with being baptized: Acts 2:38-47; 8:12,36,37) and repenting when convicted of not doing so. (2 Samuel 12:13-14; Ps. 51:3 Ps. 32:3-6; Mt. 6:19; 1 Jn. 1:8-10; 2 Corinthians 7:9-10; James 5:19-20; cf. 1 Tim. 1:19) By which faith the believer is completely forgiven of all sins (Colossians 2:13) being washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God, (1 Corinthians 6:11)and "accepted in the Beloved" and positionally seated with Him in Heaven, Ephesians 1:6; 2:6; cf. Phil. 3:21) and translated into His spiritual kingdom, (Colossians 1:13,14; cf. John 18:36) and baptized by the Spirit of Christ into His body, 1Cor. 12:2) the one true church (Colossians 1:18) to which He is married. (Ephesians 5:23-32) |
Conclusive Claims #5, P. 10: Good works are not a requirement for salvation. | However, faith that produces the obedience of faith, as Abraham exampled, is a required testimony (relative to the grace given): Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (Mt.7:16-20) Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. (1 John 3:7) For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. (Heb. 6:7-10) |
Concluding questions, P. 12:#1-3: Did Jesus pay for every sin of mankind past, present and future, thereby assuring a converted can never cease to be justified from that point on? | Yes: contrary to 5 point Calvinists, “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:2) However, this provision must be appropriated by God-given repentant faith, and which includes repentance of sin when convicted by God of the same, thus, “Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:” (1 Timothy 1:19) And to refuse to repent of sin (of immorality and or false doctrine) is a denial of faith, which leads to forfeiting what faith obtained, having made the Lord Jesus to profit them nothing, to become of no salvific effect. (Gal. 5:2,4) |
Concluding questions: P. 12, #5: What does “ye have no life in you” mean in Jn. 6:53: | Contextually, Jn. 6:53 with 6:54 (Whoso eateth [trōgō] my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day”) means to eat, chew and swallow, ingest, and continually (trōgō = “Present active participle for continual or habitual eating” — Robertsons) which continual senseis believing in such places as Jn. 3:36, sinneth in 1 Jn 3:8. Thus, as it is this faith which is imputed for righteousness, then it is contrary to this faith to refuse to repent in the longsuffering conviction and chastisement of God, and thus it disqualifies the convert from claiming it, and the promises to effectual believers from applying to them. |
Concluding questions: P. 12, #6,7: Would God allow saved souls to become spiritually blind after opening their eye? | The question can be expanded as would God allow anyone to go lose what He gave or enabled, and the answer is yes, as He has: As shown, Hebrews 10:32 warns believers who had been illuminated/enlightened (phōtizō) and endured persecution for their faith, Heb. 10:32, and exhorted to continue in it, (Heb. 10:23), against the damnation of forsaking the faith, (Heb. 10:25-31. Likewise the Galatian Christians, etc. And believers can fail to effectually rermember the gospel and lose the gift which faith obtained. (1 Co. 15:2; 2 Pt. 1:9) Believers are to be good stewards of the manifold grace of God, (1 Pt. 4:10) and are commanded to be Holding faith, and a good conscience; which some having put away [“thrust,” “cast:” Act. 7:27,39; Rm. 11:1,2]; concerning faith have made shipwreck: (1 Timothy 1:19) O foolish Galatians, who hath bewitched you... having begun in the Spirit, are ye now made perfect by the flesh... God hath sent forth the Spirit of his Son into your hearts... (Gal. 3:1,6; 4:6) If believers are warned against casting away the faith that they held, it means they can. |
Concluding questions: P. 12, #8: Will there be anyone eternally suffering in Hell that God knows and loves with all His heart? | Only if God knows and loves with all His heart those whom knew God and even more so, were known by Him, but being tested, succumbed to deception, in essential doctrine and or in morals, and fell from grace, making Christ of none effect, departing from the loving God, even unto reprobation, drawing back to perdition, etc. as shown. But not willing that any should perish, the Lord did weep over the persistent impenitence of the natural branches, (Luke 19:40-41) cut off due to unbelief, which He warned the Gentile believers of becoming. (Romans 11:20,21) As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. (Psalms 73:20) |
Concluding questions: (selective), P. 12, #9: Can the devil keep the lost from being found by their Good Shepherd? | No, neither can the devil prevent the Lord from trying the faith of believers, and from carrying out His warnings to them against forsaking the Lord; (2 Chron.15:2; cf. 2 Chron. 14:2-5, 15:12, 16:1-12); of turning from righteousness; (Ezek. 33:13, 18) of not abiding in the Vine; (John 15:6; Rom. 11:20-22) of living after the flesh; (Rom. 8:13) of becoming reprobate; (1 Cor. 9:27) of not effectually being mindful in believing the gospel and its effects; (1 Cor. 11:17-32; (1 Cor. 15:2) thus having believed in vain; (2 Co. 6:1; (1 Thes. 3:2-5) of going back into boandage after being born of the Spirit, thereby making Christ to be of no salvific effect, to profit them nothing, having fallen from grace, (Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4); oof having damnation for casting off their first faith, (1 Thes. 3:2-5) of denying the Lord after becoming one of His; (2 Tim. 2:11-12) of departing from the Living God; (Heb. 3:12) of impenitently willfully practicing sin after having becoming saved; Heb. 10:23-39; cf. Heb. 6:1-8: 2 Pt. 2:15-22; Prov.29:1); of committing the sin unto death; (1 Jn. 5:16; cf. James 4:4-6, 5:16-20; |
Concluding questions: P. 12, #10: Is is possible for the Good Shepherd to lose forever | It is possible for God to keep His word and do as He promises unto those who termiinally depart from the faith. And as conclusively shown, after regeneration can choose not to persevere. Thus it is possible for believers to lose the Lord by not being “good stewards of the manifold grace of God,” (1 Pt. 4:10) of not “Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck,” (1 Tim. 1:19) and responding as per the above verses describe. Thereby disqualifying them of being of faith, and thus no longer being sheep but goats, branches that are cut off, whose end is to be burned. (Matthew 13:41) While Rm. 9:19 asks a rhetorical question, which refers to God’s election based on knowing who will respond to God’s grace (and thus be granted repentance) and persevere, yet a person can indeed resist the salvific grace of God, acting contrary to His will for them. (Prov. 1:20-32; Luke 13:34) |
Concluding questions: P. 12 #11: Will God break His promises to anyone that He has chosen as His own because they committed some sin? | No, not unless they persist in unfaithfulness, in failing of the grace of God, departing from Him, falling from grace, not dealing with sin, not responding to God’s call and chastisement unto repentance, not finally persevering. In which case, one must not presume that God would break His promises to any who terminally do what He do warns against, as shown. |
Concluding questions: P. 12, #12: Do people need to be found perfect in the eyes of God at judgment day in order to enter His perfect Heaven? | Positionally so, as by forgiveness, and imputed righteousness in Christ, as well as by Philippians 3:21 and 1 Jn. 3:2 (cf. 1 Co. 13:12). But it is not possible that all believers who will go to be with their Lord (1 Thes. 4:17) have attained to actual perfection of character in this life, nor in all that they have done, neither in all their understanding. Or else there will be no judgment seat of Christ, (1 Co. 3) neither confidence of going to be with the Lord despite not being already perfect, (Philippians 3:12) and no fault-finding (Rev. 2:5) and work of God and His saints to perfect the character and understanding of His own. (Col. 1:28; 4:12) |
Concluding questions: P. 12, #13: Are there any people alive today that God sees perfect no matter what they do? | Again, positionally so, as by forgiveness, and imputed righteousness in Christ, but which obviously does not mean that God does not see their sins and character defects, which He requires repentance from, and overcoming. (Col. 3:1-14; Heb. 12) I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. (Revelation 2:2-5) |
Concluding questions: P. 12, #15: If God promised to erase from His memory every sin that a person will do (Jeremiah 31:34), could that person be found guilty of any sin? | The premise behind this question, as stated, is an example of not “rightly dividing the word of truth,” (2 Timothy 2:15) for while God does not remember sins that were past — before conversion — (Romans 3:25; 2 Pt. 1:9) and present sins do not change the justified status of a believer as he seeks to follow Christ out of living faith (which deals with sin after being convicted of it, versus hardening his heart against conviction) since the believer is justified by that faith being imputed for righteousness, (Rm. 4:5) and the believer will ultimately not be condemned, yet it is clearly manifest (and I should not have to cite the many texts again) that God sees and deals with sins committed as believers, if the latter does not do so, or is ignorant of some, and thus suffer consequences. Including at the judgment seat of Christ. (1 Corinthians 3:8-17) Likewise, while being accounted righteous, God sees the unrighteous aspects of a Christian’s character and works as confirming believers in Christ. As for Jeremiah 31:34, this sees its complete fulfillment in the future literal reign of Christ, whereby, alluding to this, the apostle Paul writes, For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins. (Rom 11:25-27 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: And they shall be my people, and I will be their God: And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. (Jeremiah 32:37-40; cf. Jer. 23:3,8; 29:14; 30:18; 31:10; 33:7; Isaiah 11:11-16; Ezek 11:17; 34:12-14; 36:24; 37:21-25; 39:25-29 Hos 1:11; 3:5; Amos 9:14,15; Ob 1:17-21; Zec 2:4,5; 3:10; 14:11; Zep 3:20) |
Concluding questions: P. 12, #16: Does man have in himself the power to change his own nature? | No: but by not resisting God’s revelation, drawing, conviction, etc. then man can find himself basically becoming a “new creation.” (2 Co. 5:17) While by the grace of God man can resist sin, (Genesis 4:7) at least initially if not ultimately all sins, and be able to overcome some habits, yet man has no power to become born anew, of the Spirit, and thereby realize the profound basic transformative changes in heart and life, by the grace of God and to His glory. Which is a result of God drawing, conviction, etc., which He exhorts man not to resist, including the regenrrate, and warns of the consequence for so doing, and of not repenting as He commands, and which God holds man responsible for not doing. Thereby manifesting that all must be able to respond to the grace of God, of varying degrees, unless they became reprobate. God did not predetermine that the lost will be unable to seek and find God (though that becomes there condition), and as if unable to follow the degree of Light given them, whereby one can come to The Light. Instead, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, (Romans 1:21-22) The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. (John 12:34-36) And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. (Mark 4:24) |
Concluding questions: P. 12, #17: Could a person repent of every know sin each day and still end up in Hell? | Yes, since not only are souls not conscious of all their transgressions, but man must not simply repent, but repent to the Living and True God, and look and trust the Provision for man’s forgiveness, and with effectual faith. Acts 4:12 |
Concluding questions P. 12, #:18 Can a person who is not converted and become as a little child enter Heaven. | No. Being humble, honest and without malice itself is necessary to be saved, but one must come to repentant faith in the Biblical gospel of the Lord Jesus. |
Concluding questions P. 12, #19: Can a person become a Christian by his own choice only? | No: Jn. 15:16; Acts 11:18. But it has been made obvious here that one can resist God’s call before conversion and still choose to sin after it. |
Concluding questions P. 12, #20: What is the Great Transgression: the sin unto death; blasphemy against the Spirit, or the secret of the Lord? | It refers to having incontrovertibly seen the power the Spirit of Christ and of Truth, and realized conviction to submit to Him, but in order to justify refusal to do so, resort to attributing the source, the power of God, to the devil (or something other than God, despite manifest evidence). In context, Matthew 12:31 is in response to the recourse of the Pharisees in actually attributing the clearly manifest supernatural miracles of the Lord to the devil, which attribution was made in order to justify their rejection of Him, and of conviction of the Spirit to the reality that Jesus was the Christ, the Son of the living God. Thus, by accusing the Lord Jesus of working miracles via demonic power despite uncontroversial evidence to this being by the Spirit of God, and by doing so while under conviction by the Spirit of Truth, then they were committing the sin unto death, ultimately spiritual death. “For unto whomsoever much is given, of him shall be much required.” (Luke 12:48) In applying this contextual understanding to all times and peoples, it pertains to one who is faced with manifestly evident Divine Truth, which Christ Himself is, but due to carnal reasons, he is unwilling to submit to it and thus the Lord. And therefore, for this reason, he or she resorts to assigning the source of this sure testimony and subsequent conviction to something other than to God (yet which sin is not to be assigned to sincere disagreements between those honestly seeking to be followers of the Truth/Christ). And consistent with this principle of accountability and punishment, then the Lord warned, “It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you” (Mt 11:22) regarding “the cities wherein most of his mighty works were done, because they repented not.” (Mt. 11:23) Of course, to terminally reject the simply gospel of salvation is in effect, a sin untol death. |
Concluding questions P. 12, #21: If one of God’s elect was in Hell, then wouldn’t Satan have more power than God? | Only if one presumes that God does not allow the devil to try the faith of believers, and allow them to choose to depart from the living God, (Heb. 3:12) and thus that the exhortation to make one’s “calling and election sure” is superfluous. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:10) Knowing, brethren beloved, your election of God. (1 Thessalonians 1:4) For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: (1 Thessalonians 2:14) For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain. (1 Thessalonians 3:4-5) |
Concluding questions P. 12, #22: Will the Lord save everyone that calls on Him for salvation? (Is. 66:2) | Not unless out of a poor and of a contrite spirit. |
Concluding questions P. 12, #24: Why would God choose Judas Iscariot when He knew that he would betray the Lord? | But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. (John 15:25) To whom this applies: ► Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Mt. 7:22-23) And notice here that non-descriptive preaching and or prophesying, and miraculous works (which perhaps Judas was part of, though I think it unlikely that he would do much of any works of grace) are the “credentials” for their claim to be disciples, yet these themselves do not testify to true faith of sacrificial love in Truth, unlike fruits of regeneration by justifying faith, in profession and practice, such as the Lord cites: ► Knowing, brethren beloved, your election of God. (1 Thessalonians 1:4) And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: So that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; . (1 Thes. 1:6-9) ► I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted [that was just the positive, while their relational love and its worship was evidently the negative] (Rev. 2:2-3) ► And to the angel of the church in Philadelphia write;... I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (Rev. 3:7-8) ) ► Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. (Mt. 25:34-36) ► Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. (James 1:27) ► But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: (Heb. 6:8-11) ► And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. (Rev. 12:11) |
Additional arguments, P. 13, #1: 2 Timothy 1:11 I am 100% confident that God is so well-pleased with my faith that it shall never fail; And so I will pass all the tests by which God proves my faith. And so I am absolutely confident that I will never hear: “I never knew you: depart from me, ye that work iniquity. (Mt.7:23) | If believers had this confidence then we would not see the multitudes of warnings to believers against falling away, and examples of so doing, and failures. While Mt. 7:23 does not identify these workers of iniquity as ever having been converted (see p. 28), rather than faith being so well-pleasing to God that the believer can be sure they will never fall, the assurance that the Word of God provides against falling from grace is by adding to one’s faith virtue, knowledge, temperance; patience; godliness, brotherly kindness and charity. “But he that lacketh [pareim mē = present here, not] these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. (2 Peter 1:8-9) Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” (2 Peter 1:1-10) And which is just another of multitude other exhortations to persevere in the faith versus forsaking the Lord; (2 Chron.15:2; cf. 2 Chron. 14:2-5, 15:12, 16:1-12) forfeiting his righteousness ; (Ezek. 33:13, 18; being cut off from the True Vine; (John 15:6); Rom. 11:20-22) living contrary to their positional righteousness and God’s Spirit, but after the flesh; (Rom. 8:1, 13) not keeping the latter in subjection and becoming reprobate; (1 Cor. 9:27) not effectually being mindful of their purchased redemption and its intended effect; (1 Cor. 11:29-32; (1 Cor. 15:2 cf. 2 Pt. 1:1-10); having received the grace of God in vain; (2 Co. 6:1; cf. 1 Co. 6:20) making Christ to be of no salvific effect, of no profit, having fallen by grace,;(Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4); forsaking the faith thereby rendering the evangelist’s labor to be in vain; (1 Thes. 3:2-5) having damnably cast off their first faith; (1 Tim 5:11, 12) denying the Lord; (2 Tim. 2:11-12) departing from the living God; (Heb. 3:12) impenitently sinning willfully, with no more provision for salvific repentance, drawing back unto perdition; (Heb. 10:23-39; cf. Heb. 6:1-8; Heb. 12:17; 2 Pt. 2:15-22; Prov.29:1); ultimately committing a sin unto death; (1 Jn. 5:16; cf. James 4:4-6, 5:16-20; Meanwhile, although we are to trust God to work in and thru us as believers to do His will and to chasten us unto repentance as a result of not doing His will, , and or for refinement, yet in so motivating us God requires believers every “good stewards of the manifold grace of God.” (1 Peter 4:10) Which is the context in which we find the verse which refers to trusting God to “keep that which I have committed unto him against that day.” Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him [“that which I have committed unto him” are from just two words, parathēkē (desposit) and “mou” (mine)] against that day. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee [2Tim. 2:6: the gift of God”] keep by the Holy Ghost which dwelleth in us. This thou knowest, that all they which are in Asia be turned away from me;.. (2 Tim.1:11-16) The key word here is THAT, and which contextually (which concerns the care and condition of the flock) refers to the confidence the apostle has as a preacher and teacher that God is of power to keep that which has been desposited to his care, which God certainly is (as He was to keep Paul from every evil work: 2 Tim. 4:18) . Yet which simply does not mean that redeemed souls cannot choose to believe and do that which is contrary to it, as shown. Heaven is reserved for those who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5) Thus 2Tim. 2:6 and the flock is exhorted to “hold fast the profession of our faith without wavering; for he is faithful that promised,” (Heb.10:23) and as shown in the proceeding verses, God will be faithful to execute judgment upon His people who do as Hebrews 10:26-38 describe. |
Additional arguments P. 13: A believer can be sure that they are and will be saved no matter what they do wrong, since as argued before, they will only want to do good. | Which can be a logical fallacy, while a false balance is abomination to the Lord: but a just weight is his delight. (Prov. 11:1) All the verses in the Bible which describe what true believers are, and believe, love and act, cannot not refute the fact that regenerated believers can and do sin, fail to act according to what they profess, and can fall from grace, depart from the living God, etc. Neither do the promises of Divine chastisement which attest to the above being a believer mean that all will be upright in heart in responding to this correction. |
Questions that warrant asking at this point: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Based upon what the Spirit of the living God testifies of each of these subjects at hand, and how God treated them at each stage of their lives, were they one of “the people of God/the Lord (Num. 16:41; Dt. 27:9; Judges 5:11; 2 Sam. 1:12; 6:2;1 2 Kings 9:6; Ezek. 36:20; cf. Zeph. 2:10; 2 Chron. 31:8) God’s “anointed" (1 Sam. 2:10; 12:3; 12:5; 2 Sam. 22:51; Ps. 2:2; 18:50 20:6; 28:8) or one of the wicked one: cf. (2 Chron.15:2 (cf. 2 Chron. 14:2-5, 15:12); 2 Chron. 16:1-12; Ezek. 33:13, 18; John 15:6; Rom. 8:13; Rom. 11:20-22; 1 Cor. 9:27; 1 Cor. 11:29-32; 1 Cor. 15:2; 2 Co. 6:1; Gal. 3:2, 3; Gal. 4:7-9; Gal. 5:1-4; 1 Thes. 3:2-5 (cf. 1 Thessalonians 2:13); 2 Tim. 2:11-12; Heb. 3:1, 12; Heb. 6:1-8 (cf. 2 Pt. 2:15-22; Prov.29:1); Heb. 10:25-39; James 4:5, 5; James 5:19-20; 2 Pt. 1:1-10; 1 Jn. 5:16; 1. ► Were souls like Asa saved people of God and die in faith?, And Asa did that which was good and right in the eyes of the Lord his God: For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: And commanded Judah to seek the Lord God of their fathers, and to do the law and the commandment. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the Lord had given him rest. (2 Chronicles 14:2-6) And there came out against them Zerah the Ethiopian with an host of a thousand thousand, and three hundred chariots; and came unto Mareshah. Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah. And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art our God; let not man prevail against thee. So the Lord smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. (2 Chronicles 14:9-12) And the Spirit of God came upon Azariah the son of Oded: And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. Now for a long season Israel hath been without the true God, and without a teaching priest, and without law. But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them. And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. And nation was destroyed of nation, and city of city: for God did vex them with all adversity. Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded. And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the Lord, that was before the porch of the Lord. And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the Lord his God was with him. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. And they offered unto the Lord the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep. And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul; That whosoever would not seek the Lord God of Israel should be put to death, whether small or great, whether man or woman. And they sware unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets. And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the Lord gave them rest round about. And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron. But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. (2 Chron. 15:1-17; note. 2 Chron. 14:3,5 does not say he took away all high places — “the” is not in the Hebrew — but those of cities, thus some remained. See also Jehoshaphat; 2 Chron. 17:6; 20:33) And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. And there was no more war unto the five and thirtieth year of the reign of Asa. (2 Chronicles 15:18-19) |
So we have a man who did good and right in the eyes of the Lord his God, commanded Judah to seek the LORD God of their fathers, and to do the law; took away out of all the cities of Judah high places and images, resulting in the LORD giving him rest. And when war did arise, Asa cried unto the LORD his God and was heard, obtained victory, and the nation prospered. He received the prophet who both exhorted him to continue in obedience, and warned him of forsaking the Lord, and thus king Asa took abominable idols out of all the land of Judah and Benjamin and out of the cities which he had taken, and gathered all Judah and Benjamin, and who covenanted to seek the LORD God of their fathers with all their heart and with all their soul or else be executed. Asa also evidenced that he loved the Lord his God more than his own mother, destroying her idol, and despite not utterly not taking away all the high places (which the annual celebration of a Christianized pagan holyday is) out of all of Israel, nevertheless the heart of Asa was perfect all his days. In the light of these testimony, it is manifest that this was indeed a man of God, the living and true God being “his god,” and a faithful pastor over the flock, and thus a blessing to the people of God in contrast to one who was hardhearted and oppressive, and who would not seek the Lord. However, the latter condition is that which concludes the life of king Asa: In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah. Then Asa brought out silver and gold out of the treasures of the house of the Lord and of the king’s house, and sent to Ben–hadad king of Syria, that dwelt at Damascus, saying, There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me. (2 Chronicles 16:1-3) And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the Lord thy God, therefore is the host of the king of Syria escaped out of thine hand. Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the Lord, he delivered them into thine hand. For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars. (2 Chronicles 16:7-9) Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing. And Asa oppressed some of the people the same time. (2 Chronicles 16:10) And, behold, the acts of Asa, first and last, lo, they are written in the book of the kings of Judah and Israel. And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the Lord, but to the physicians. And Asa slept with his fathers, and died in the one and fortieth year of his reign. (2 Chronicles 16:11-13) To which applies:But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.(Eze 18:24) It is clear that the latter acts of king Asa stand in stark contrast with the former, as he leans on the arm of the flesh rather than God. whom Asa relied on before. For now, without seeking the Lord, he uses funds for a mercenary force. But worse, Asa becomes enraged when reproved by the prophet (which class is how God preserved his people when leadership went downhill), which prophet Asa actually persecuted, as he did of people as well. And when chastened, he refused to seek the Lord as before, but only the physicians, and his testimony tragically concludes with his death, without any manifest repentance. Therefore, faced with the extreme contrasts between the majority of king Asa’s life and that of his end, an honest appraisal of Asa requires that we conclude that he died as one whose heart departed from the living God, having forsaken Him, and thereby being forsaken by Him, just as the faithful prophet forewarned. Yet the intransigent defender of ensured perseverance is compelled to deny that king Asa was even one of the people of God, that the living and true God was not actually “his God” despite the Holy Spirit clearly referring to him otherwise. Which conclusion is simply dishonest; not rightly dividing the word of Truth. There is also the case of Uzziah who “did that which was right in the sight of the Lord...And he sought God in the days of Zechariah, who had understanding in the visions of God: and as long as he sought the Lord, God made him to prosper. (2 Chronicles 26:5) (2 Chronicles 26:4) And God helped him against the Philistines, and against the Arabians that dwelt in Gur–baal, and the Mehunims. (2 Chronicles 26:7) And “he was marvellously helped, till he was strong.” (2 Chron. 26:15) But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. (2 Chron. 26:16) And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. (2 Chronicles 26:17-19) And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. (2 Chronicles 26:20-21) While it is possible that this servant of the Lord whose “heart was lifted up to his destruction” and who then reacted with wrath at reproof, and was cut off from the house of the Lord, might have repented before he died as is recorded of Hezekiah, (2 Chronicles 32:26) yet nowhere is this stated of inferred. And thus the account of the life of Uzziah renders him as one whose heart also departed from the living God, possibly reprobate, hardening his heart despite former seeking to serve God and faithfulness, and affirmation of it. There is also Balaam, a prophet whom God instructed, (Num. 22:2,9,12,20, 35; 23:4,5); and inspired to utter 4 major prophesies, (Num. 23:9-10, 21-24; 24:5-9) including about the Messiah, (Num. 24:17) and Peter states the Spirit of Christ revealed things to prophets by whom they spoke/wrote. (1Pet 1:10,11; 2 Peter 1:21) Yet Balaam had a double heart, (2 Pt. 2:15; Jude 1:11) who ended up bringing Israel to disobey God, and thus being condemned, (Rev. 2:14) as he is. |
2. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context 2 Chron.15:2; Ezek. 33:13, 18; John 15:6; Rom. 8:13; Romans 11:20-22; 1 Cor. 9:27; 1 Cor. 11:32; 1 Cor. 15:2; 2 Cor. 6:1 Gal. 4:7-9; Gal. 5:1-4; 1 Thes. 3:2-5; 2 Tim. 2:11-12; Heb. 6:1-8 (cf. Prov.29:1); Heb. 3:12; Heb. 6:1-8; Heb. 10:25-39; Heb. 12:1-16; James 5:19-20; 2 Pt. 1:9; 2 Pt. 2:20-22 1 Jn. 5:16; ► Can the righteous of God be lost? Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? (Ezek 33:11) When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. (Ezekiel 33:13) Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. (Ezekiel 33:17-19) |
3. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context Clarity varies. ► Can those who are in the True Vine, in Christ, the Word, be broken off, or be unconverted sinners? If a man abide [dwell] not in me, he is cast forth as a branch, and is withered; and men [“men” is not in the Greek] gather them, and cast them into the fire, and they are burned. (John 15:6) So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. (Mat 13:49-50) Burning=perdition (Heb, 10:38); unquenchable fire/eternal damnation. (Mark 9:43-48) |
4. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context ► I Are believers warned against living after the flesh, and what will happen if they do? But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:22-23) Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9) Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8:12-13) |
5. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context ► How could holy branches (Rom 11:16) be cut off? “Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.” (Rm. 11:19-22) |
6. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context ►Was Paul a believer? What does castaway mean? “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Cor. 9:27) The Greek word adokimos translated castaway here is only translated in the KJV as reprobate (Rom. 1:28; 2Co. 13:5; 2Co. 13:6,7; 2Ti. 3:8; Tit. 1:16) or rejected in Heb 6:8). cf. Heb. 6:1-8: 2 Pt. 2:15-22; Prov.29:1) |
Related: “For the gifts and calling of God are without repentance.” (Rom 11:29) Why is this verse taken out of context?, when it refers to God fulfilling His promise to Abraham, (cf. Rm. 11:28) not (as shown) by ensuring the salvation of any and all who had become part of God’s people, most of whom, like Asa, had failed to continue in God’s goodness, His grace, but through a remnant whom God foresaw would keep that faith, these being the persevering called, chosen, and faithful. It is true that the best case for ensured perseverance is based upon verses regarding predestination. Which means under one form, that the non-elect are are locked in damnation before there were born, as are the elect unto salvation. Both are commanded to repent and believer, but the former are unable to and damned for not doing so, while the latter cannot help but believe, and persevere to the end. My own present view is that election is based upon God’s foreknowledge as to whether a soul will resist the grace of God – which I do not see Rm. 9:19 as not denying that the lost can resist, but as referring to God’s ultimately working out His will, and which is of no credit to those who yield to the grace of God enabling and motivating them to a response they otherwise could not and would not make. Those who do finally resist are those who basically knew God was real but rather than at some point obeying the degree of light they had and thus coming to The Light, they become fools which deny God and go after idols. (Rm. 1:19ff) The key issue here as regards ensured perseverance is that while Romans 8:30 correctly states that those who are glorified are those that God predestinated, called and justified, yet not all who are who called finally chosen, (Mt. 20:16) and in any case, in the light of clear teaching as shown is it incontrovertible that regenerate justified souls can forsake the Lord unto eternal damnation. And a fundamental principal of interpretation is that unclear statement are to be understood in the light of the clear ones, and thus it is the latter such as I have provided that interpret the mystery of predestination. Note that “the gospel by which ye are saved” is a mystery to the believer - which refers to the One New man in Eph. 6:19 - and to invoke that in an argument here to exclude the opposing party is cultic. |
9. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context ► Had the Thessalonians been converted/born again, and what were they warned of, and its result? Or what this warning only hypothetical? For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: (1 Thessalonians 2:13-14) Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain. (1 Thessalonians 3:1-5) Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: For now we live, if ye stand fast in the Lord. (1 Thessalonians 3:7-8) |
12. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context. Are those being addressed in this epistle converted Christians? What are they being exhorted to do, as believers, and warned of? Can one depart from someone that they are not with or in? Why would they be warned of the latter if it was not possible? Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1) the “holy brethren,” Note: “holy brethren;” the Greek word here for “holy” (hagios) means just that, as in “Holy Spirit,” and as “saints,” sanctified, and for sacred things. But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) (Hebrews 3:6-11) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; (Hebrews 3:12-14) |
13. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context. ► Are the ones being addressed here converted? What does “knowledge of the truth” refer to in 1 Timothy 2:4 and 2 Timothy 3:7? What is the consequence of sinning willfully (as in impenitence) in the context of those who are being addressed? Does counting “the blood of the covenant wherewith he was sanctified” indicate believers or not? What class does “The Lord shall judge his people” contextually refer to? Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. (Hebrews 10:23-27) He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God. (Hebrews 10:28-31 Cf. 2 Pt. 2:15-22; cf. Heb. 6:1-8: Prov.29:1) But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. (Hebrews 10:32-37) Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we [ourselves] are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (Hebrews 10:38-39) |
14. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context. Are believers or unbelievers being addressed here? Can one have the Spirit dwelling in them without being converted? What does the term Brethren (in James 5:19) contextually denote? What class was the wayward sinner who was in need repentance in? What will this restoration effect? Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (James 4:4-6) Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much... Brethren, if any of you [the Christian addressees] err [planaō= lead/go astray] from the truth, and one convert [epistrephō=turn, turn back]; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:16,19-20) |
15. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context. How can one prevent falling according to this? By believing that God never will let that happen no matter what he does, or by “giving all diligence, add to your faith...”? Are the souls who lack these things unbelievers who never were purged from their sins, or those who forgot the pit from once they were dug, (cf. Isaiah 51:1) not effectually “remembering” the gospel (cf. 1 Co. 15:2; nor the meaning of the Lord’s supper)? And go on in a life of impenitent sin (Cf. 2 Pt. 2:15-22; cf. Heb. 6:1-8: Prov.29:1)after being washed, sanctified and justified, which trajectory the apostle Paul sought to turn the Corinthians away from, as referred to further above. ►Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. ►But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:4-10) |
16. Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, and or what do they example? Clarity varies. See context. Are unbelievers or believers being addressed here? Is the subject of 1 John about evangelism of the lost, or is it things have I written unto you, listing attributes of true believers so that they may know they presently possess the eternal life, the realization of which is the believers hope, (Titus 1:2; 3:7) and have confidence that they truly believe on the Lord. What can a sinning brother receive through the intercession of other brethren (cf. James 5:16,19-20), but if a brother commits a sin unto death, must they intercede for such? These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe [more literally in Gk., “that believed”] on the name of the Son of God. And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death. (1 John 5:13-17) |
Questions + Conclusions: What class of persons are being addressed in the verses below, and what danger are they being warned of, or what do they example? Clarity varies. Scriptures listed chronologically.
While the church is the body of Christ, yet to actually be part of it requires living, effectual justifying faith in the gospel of grace, in the Lord Jesus, resulting in “the obedience of faith,” which is characterized by holy living and service in reliance upon God for direction, providence and power, and repentance when convicted of not doing so.
In the case of the Corinthians, the apostle Paul is dealing with backsliding in a born-from-above congregation, with a tolerated mixture of faithful and carnal converts , which leaven they did not purge out, (1 Cor. 5:7) and even in manifestly egregious ways, and some had come under such condemnation that they died.
And they were also being seduced by self-proclaimed “apostles” who impugned the apostolic authenticity of Paul.
And which church, despite an encouraging instance of (partial) repentance, was in need to repentance unto full corporate reconciliation, via broad sanctifying collective repentance, (2 Cor. 5:20) unto final salvation. (2 Cor. 6:1-2)
The Corinthians were affirmed as being saints:
” “with all that in every place call upon the name of Jesus Christ our Lord,” and receiving such “grace of God by Jesus Christ” “That in every thing ye are enriched by him, in all utterance, and in all knowledge...: So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Cor. 1:2-7)
Now he which stablisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts.
Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. (2 Cor. 1:21-24)
What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. (1 Corinthians 6:19-20)
And yet were in need of restoration via repentance:
Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. (2 Corinthians 5:20)
We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) (2 Cor. 6:1-2)
Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
And what agreement hath the temple of God with idols? for ye are [as the church] the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. (2 Cor. 6:13-16)
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Cor. 6:17-18)
I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare: (2 Cor. 13:2)
Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Cor. 13:5)
While the church is the body of Christ, yet to actually be part of it requires living, effectual justifying faith in the gospel of grace, in the Lord Jesus, resulting in “the obedience of faith,” which is characterized by holy living and service in reliance upon God for direction, providence and power, and repentance when convicted of not doing so. In the case of the Corinthians, the apostle Paul is dealing with backsliding in a born-from-above congregation, with a tolerated mixture of faithful and carnal converts , which leaven they did not ourge out, (1 Cor. 5:7) and even in manifestly egregious ways, and some had come under such condemnation that they died. And they were also being seduced by self-proclaimed “apostles” who impugned the apostolic authnticty of Paul. And which church, despite an encouraging instance of (partial) repentance, was in need to repentance unto full corporate reconciliation, via broad sanctifying collective repentance, (2 Cor. 5:20) unto final salvation. (2 Cor. 6:1-2) The Corinthians were affirmed as being saints: ” “with all that in every place call upon the name of Jesus Christ our Lord,” and receiving such “grace of God by Jesus Christ” “That in every thing ye are enriched by him, in all utterance, and in all knowledge...: So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Cor. 1:2-7) Now he which stablisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. (2 Cor. 1:21-24) What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. (1 Corinthians 6:19-20) And yet were in need of restoration via repentance: Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. (2 Corinthians 5:20) We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) (2 Cor. 6:1-2) Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are [as the church] the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. (2 Cor. 6:13-16) Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Cor. 6:17-18) I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare: (2 Cor. 13:2) Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Cor. 13:5) |
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