User:ClassArm/Conditional Preservation of the Saints

Biblical support
Peter Davids Cornerstone Biblical Commentary, “Colossians,” Volume 16 (Carol Stream: Tyndale House Publishers, 2008).

Though the act of reconciliation is in the past, Paul maintains this past act in tension with the future, for the ultimate goal is to present the Colossians before the Father, presumably in the final judgment at the end of the age. Salvation is accomplished but not yet completed; it has already taken place but is not yet finished, for salvation is still in process. The ultimate goal is that the believers become “holy and blameless. . . without a single fault” (1:22 [New Living Translation]). Between God’s reconciling initiative and the future consummation lies a process that would only come to completion if the Colossians continued on in their commitment to Christ (1:23). While Paul did not doubt that they would continue with respect to their commitment, he did condition the future consummation upon it. With this both Calvinists and Arminians would agree, although they would theologize it differently. It is only the relatively recent popularized mixture of the two that allows that one can be secure due to a past experience, even if there is no evidence of one’s present commitment to Jesus as Lord. This would seem strange to Paul, for he, here as elsewhere (e.g., Rom 8:14; 11:22; 1 Cor 9:27; 10:11-12; Gal 5:4), insists that continuing in one’s commitment to Jesus is essential if one is to have a real eschatological hope. His pictures are graphic, for “stand firmly” is a term for a building resting securely on its foundation, which naturally leads into the idea that one should not “drift away” (or “be moved away”—the very is passive) from the eschatological hope—that is, the expectation of being presented before God in a sanctified state if one remains committed to following Jesus. Here, as else in the New Testament, eschatology is not intended to give us a map of the future but to transform our behavior in accordance with the rule of God so that we live in the present according to the values of that future toward which we are moving. (261-261)

Peter H. Davids. The Letters of 2 Peter and Jude, The Pillar New Testament Commentary (William B. Eerdmens Publishing Company, 2006)

Our author is ready to draw a conclusion: “Therefore, my brothers and sisters, be all the more eager to make your calling and election sure.”. . . The phrase “be. . . eager” is the main verb. . . and related to the term for “effort” in v. 5 (indicating that vv. 5-11 are all one unit). It is a term for zeal, effort, and the expenditure of energy. . . . Our author underlines the importance of the effort involved, “make all the more effort” or “make it the highest priority.” This effort is to be expended with respect to their “calling and election.” That these believer were called by Christ our author has already indicated in v. 3. Here “calling” forms a synonymous word-pair with the term “election” or “state of being chosen,” with no real difference between them. . . . It is the calling to be a Christian that they need to “make. . . sure” or ratify (bebaian). . . . The way that this is done is through growing in virtue. In other words, this passage states “that the ethical fruits of Christian faith are objectively necessary for the attainment of final salvation.”. . . This teaching may sit uncomfortably with some people’s theology, but it is the other side of the coin that has on one side that God makes us firm and on this side of the coin that we make our own salvation firm. And it is our side of the coin that the believers of 2 Peter addresses need to hear, for they have among them some who think that their salvation is firm enough without their pursuing any of the virtues that our author recommends. The author of 2 Peter does not leave his readers only with the command. He adds a two-part promise. The first part is negative, “For if you do these things, you will never fall.” The “these things” that one is suppose to do are. . . the virtues in particular (the same term appears in vv. 8 and 9 referring to the virtues of vv. 5-7). . . . It is in doing. . . that one will never “fall.” This last term means to “stumble” or “fall,” which can mean to stumble ethically, that is, sin (Rom 11:11; James 2:10; 3:2). The meaning, however, would yield a tautology: if you practice virtue, you will never sin. And his idea is so obvious as hardly to need expressing. It is therefore more likely that our author is thinking ahead to the second part of his promise that has a journey metaphor in the “welcome” or “entrance” into the kingdom. In this case the term has a more literal meaning. That is, it means, “Stumble (and fall) on the path to God’s kingdom and thus fail to arrive.” This is the meaning of the same root in Jude 24 (“keep you from falling”), and it makes more sense in this context. Virtue will keep one from the disaster of stumbling and never arriving at the eschatological home. The second part of the promise is positive. . . . If you do these things, “you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.” More literally this would read, “You entrance will be richly provided for.”. . . The focal point of this lavishness is an “entrance. . . into the kingdom.” The image is common in the New Testament, and it is a gospel image found in the teaching of Jesus. . . . While Jesus could talk of the kingdom of God as a present in his presence, in these expressions he is talking of the full realization of his eschatological kingdom, or what is sometimes called final salvation.

Below are some of the key Scriptures that Arminians have used to defend conditional security and the possibility of apostasy.

BEET Galatians 6:8 1 Cor 3:16-17 1 Cor 9:27 1 Cor 15:3 Rom 11:22 Ephesians 5:7

BENSON Matt 5:28-29; Matt 10:22, 32-33, 37-39 Rom 11:20ff 1 Cor 3:16-17; 1 Cor 9:27 Ephesian 5:1-7 Colossians 1:23 1 Timothy 1:18-19 Hebrews 3:6 Hebrews 3:12-14 Hebrews 4:1, 9, 11 Hebrews 5:9 Hebrews 10:26ff Hebrews 10:35-39 Hebrews 12:14-15 James 1:12; James 5:20 1 Peter 1:5 2 Peter 1:10 2 Peter 2:20 2 Peter 3:17 Rev 2:10-11 (see 2:7) Rev 3:5

CLARKE Ezekiel 18:20ff 2 Chronicles 15:1-2 1 Cor 3:16-18 1 Cor 8:11-13 1 Cor 10:12 1 Cor 15:1-2 Galatians 5:4 Galatians 6:8 Colossians 1:23 1 Timothy 1:18-20 1 Timothy 4:1 (see Summary) Hebrews 3:6; 3:12-14 (see Summary) Hebrews 4:1, 9, 11 Hebrews 5:9 Hebrews 10:25ff Hebrews 10:35, 38-39 Hebrews 12:1-3 Hebrews 12:14 1 Peter 1:2, 4-5 1 Peter 5:8-12 2 Peter 1:10 2 Peter 2:22 2 Peter 3:17 1 John 2:15-17 1 John 2:28 2 John 8-9 Rev 2:7; 2:10-11 Rev 21:8 Rev 22:14

Daniel Denison WHEDON Matthew 10:22 (cf. 24:13) Matthew 13:22 Matthew 18:6 John 5:24 John 6:39-40; John 6:44, 65 (Good comments on grace) John 10:27-29 John 15 John 16:1 Rom 1:5 Rom 8:17 Rom 8:28-30 Rom 10:10 Rom 14:15 1 Cor 6:8-11 1 Cor 10:5-12 Galatians 5:4 Galatians 6:8-9 2 Tim 2:13 James 1:12 Hebrews 10:26-38 Hebrews 12:3 2 Peter 1:10 2 Peter 2:18-22 2 Peter 3:17-18 1 John 2:28 Rev 2:10-11

Traditional Calvinist William Hendriksen says: "There is a sound, biblical sense, therefore, in which we can speak about salvation as being conditional. Its reception is conditioned on the life of trust in the Triune God who has revealed himself in Jesus Christ unto salvation and ultimately unto his own glory.  This 'if' character of salvation is very important. [Here he cited Deuteronomy 4:29; 30:10; 1 Kings 8:47-50; Jeremiah 18:5-10; Colossians 1:21-23; Hebrews 3:6, 14; conditionality is also implied in Matthew 11:28-30; John 3:16; Revelation 22:17.] Absolute, unconditional promises, guaranteeing salvation to either Gentiles or Jews, no matter how they live exist only in people's imaginations, not in Scripture. Even if the condition is not always mentioned, for every responsible, thinking, individual it is always implied" (New Testament Commentary: Romans [Grand Rapids: Baker Book House, 1981], 375).

Scriptures used to support conditional security

 * Deuteronomy 29:18-20 - "Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the LORD our God to go and worship the gods of those nations; make sure there is no root among you that produces such bitter poison. When such a person hears the words of this oath, he invokes a blessing on himself and therefore thinks, 'I will be safe, even though I persist in going my own way.' . . . The LORD will never be willing to forgive him; his wrath and zeal will burn against that man. All the curses written in this book will fall upon him, and the LORD will blot out his name from under heaven." (NIV) Joseph Benson: Verse 18. Lest there be among you man or woman — These words are to be considered as connected with verses 14, 15, and as signifying the end for which he engaged them to renew their covenant with God, that none of them might revolt from him to serve other gods. Lest there should be a root — An evil heart inclining you to such cursed idolatry, and bringing forth bitter fruits: or rather, some secret or subtle apostate from the true God and his religion, secretly lurking and working as a root under ground, and spreading his poison to the infection of others; for both the foregoing and following words speak of some particular person. . . . Verse 19. The words of this curse — This oath and execration, wherein he swore he would keep covenant with God, and that with a curse pronounced against himself if he did not perform it. Bless himself — Flatter himself in his own eyes with vain hopes, as if God did not mind such things, and either could not, or would not punish them. Peace — Safety and prosperity. My own heart — Though I do not follow God's command, but my own devices. . . . This is well deserving of our most serious consideration. Moses here assures the Israelites that, how much soever they might flatter themselves with hopes of peace and safety on account of their privileges, none of these would avail them at all if they forsook the law of God, and apostatized from his worship and service. . . . Let us all take warning by this, and neither as a nation nor as individuals dare to promise ourselves security and peace while we walk in the imagination of our own hearts, and live in sin and forgetfulness of God. (The Old Testament of our Lord and Savior Jesus Christ, Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002])


 * 2 Chronicles 15:1-2 - The Spirit of God came upon Azariah the son of Oded, and he went out to meet Asa and said to him, "Hear me, Asa, and all Judah and Benjamin: The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you. (ESV)


 * Ezekiel 18:20-24 - "The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. But if a wicked man turns from all his sins which he has committed, keeps all My statutes, and does what is lawful and right, he shall surely live; he shall not die. None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall live. Do I have any pleasure at all that the wicked should die?" says the Lord GOD, "and not that he should turn from his ways and live? But when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and the sin which he has committed, because of them he shall die." (NKJV) Adam Clarke: Verse 20. The soul that sinneth, it shall die.] Hitherto we have had to do with the simple cases or the righteous and the wicked; of him who lived and died a holy man, and of him who lived and died a wicked man. But there are two cases behind: 1. That of the wicked man, who repents and turns to God. 2. That of the righteous man, who backslides, and does not return to God by repentance. . . . Verse 24. When the righteous turneth away from his righteousness] Here is the second case. Can a man who was once holy and pure fall away so as to perish everlastingly? YES. For God says, "If he turn away from his righteousness;" not his self-righteousness, the gloss of theologians: for God never speaks of turning away from that, for, in his eyes, that is a nonentity. There is no righteousness or holiness but what himself infuses into the soul of man, and as to self-righteousness, i.e., a man's supposing himself to be righteous when he has not the life of God in his soul, it is the delusion of a dark and hardened heart; therefore it is the real righteous principle and righteous practice that God speaks of here. And he tells us, that a man may so "turn away from this," and so "commit iniquity," and "act as the wicked man," that his righteousness shall be no more mentioned to his account, than the sins of the penitent backslider should be mentioned to his condemnation; and "in the sin that he" this once righteous man, "hath sinned, and in the trespass that he hath trespassed, in them shall he die." O, how awful a termination of a life once distinguished for righteousness and true holiness! So then, God himself informs us that a righteous man may not only fall foully, but fall finally. But to such righteous persons the devil will ever preach, "Ye shall not surely die; ye shall be as God." Touch, taste, and handle; ye cannot ultimately fall. Thus we find, by the manner of treating these two cases, that God's way is equal, ver. 25; just, merciful, and impartial. And to prove this, he sums up his conduct in the above cases, in the following verses, 26-29. And then, that the "wicked may not die in his sins," and that the "backslider may return and find mercy," he thus exhorts: [Repent, and turn from all your transgressions, verse 30]. (A Commentary and Critical Notes on the Holy Bible Old and New Testaments, Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002])


 * Matthew 5:27-30 - [Jesus said] "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell." (NIV)


 * Matthew 10:16-17, 21-22 - [Jesus is speaking to his 12 disciples] "Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. . . . Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved." (ESV)


 * Matthew 10:32-33 - [Jesus is speaking to his 12 disciples] "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. But whoever denies Me before men, I will also deny him before My Father who is in heaven." (NASB) Grant Osborne: 10:32 Therefore, everyone who publically confesses me before people . . . . The emphasis on the poblic nature of the witness ("before people") is part of the teaching in the sermon on "for my sake" (10:18) and "for my name's sake" (10:22) as well as the oneness between Jesus and his followers (10:24-25). Jesus is the focus of the mission. He has sent his disciples, and they are proclaiming his name. In fact, this also sums up their witness both in mission (10:5-15) and in the courtroom (10:18-21). The recipients in both situations are those persecuting the messengers. So this is witness in the midst of serious conflict. The term "confess" . . . is used of confessing Jesus as Messiah (John 9:22) or Lord (Rom 10:9) and here has the idea of public proclamation of allegiance to Jesus 10:32 . . . I will acknowledge before my FAther in heaven . . . . The verbs are the same tense (future) in both clauses; for Jesus' followers it entails future witness, and for Jesus it becomes acknowledgment before the Father and the heavenly court (16:27; 25:31), undoubtedly on the day of judgment. . . . Here the Son of Man on the throne confesses or denies people before the heavenly court. . . . The passage here is not just meant for professional missionaries and preachers but also for everyday Christians as light bearers to the world. 10:33 But whoever denies me before people, I will also deny before my Father in heaven . . . . There is an exact parallelism between vv. 32 and 33, with the obvious contrast being between acknowledging or denying Christ and the destiny that each brings about. This is a strong warning, for "to deny" . . . here means to renounce Christ and is language of apostasy. [The word deny "points not to the mere failure to witness, but rather to the straightforward rejection of one's relationship to Jesus, that is, to open apostasy" (Dorathy J. Weaver, Missionary Discourse, 207 n183)] In this persecution passage, it means that people cave in to pressure and renounce Christ to avoid beating or death. It is clear that our status before God is completely tied to our relationship to Christ. Our eternal destiny depends on our acceptance or renunciation of Christ. Further, he along with God will be the Judge at the final judgment (cf. 7:21-23), and his witness about us will be the determining factor in where we spend eternity. At the same time, this is not just speaking of the apostate but also of the weak Christian who tries to remain anonymous, i.e., refuses to stand up for Christ at school or in the workplace. Such a one is, in effect, "ashamed" of Christ, and in another saying of Jesus on this same topic, he will be "ashamed" of that person (Mark 8:38) on the day of judgment. (Zondervan Exegetical Commentary on the New Testament: Matthew [Grand Rapids: Zondervan, 2010], 402-403)


 * Luke 8:11-13 - [Jesus said] "Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away." (ESV)


 * John 15:5-6 - [Jesus is speaking to his 11 disciples minus Judas] "I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned." (NIV)


 * Acts 14:21-22 - They [Paul and Barnabas] preached the gospel in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith. "We must go through many hardships to enter the kingdom of God," they said. (NIV) William J. Larkin Jr.: Paul's purpose is "to strengthen the souls of the disciples." He wants the new Christians to become "more firm and unchanging in attitude or belief" (Louw and Nida 1988:1:678). . . . Paul commands them to remain true to the faith (literally, "remain in"; compare Acts 11:23; 13:43). As it was Christ's divinely appointed destiny (dei) "to suffer these things and then enter his glory" (Luke 24:26), so his followers must [dei] go through many hardships to enter the kingdom of God (Acts 14:22; compare Romans 8:17; Philippians 3:10-11; Colossians 1:24). Many hardships are to be expected as a normal, indeed necessary, part of the Christian life. For Luke, they mainly come in the form of persecution (Acts 5:41; 11:19; 20:23). We must endure through them if we would hope to enter the kingdom of God, experience the full enjoyment of salvation blessings either at death (2 Timothy 4:18) or at Christ's return. (IVP New Testament Commentary: Acts [Downers Grove: IVP Academic, 1995], 215-216) Ajith Fernando: The third feature of follow-through care here is warning the converts about hardship. Not only does Acts 14 tell us about the necessity of suffering, it also illustrates that by showing how Paul suffered. We referred earlier to the mental anguish and humiliation that Paul must have experienced when he was stoned and dragged outside the city of Lystra. Luke suggests that this message about suffering was an important part of his ministry of "strengthening the disciples and encouraging them to remain true to the faith," for immediately after he records their teaching: "We must go through many hardships to enter the kingdom of God" (v. 22b). Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (Phil. 1:28–30; 1 Thess. 3:3), and Jesus mentioned it in his basic call to discipleship (Luke 9:23–24). Acts 14:22 goes further, however, suggesting that suffering is a condition for entrance into the kingdom of God. Paul says the same thing in his letters: "We share in his sufferings in order that we may also share in his glory" (Rom. 8:17; see 2 Tim. 2:12). (NIV Application Commentary: Acts [Grand Rapids: Zondervan, 1998], )


 * Romans 8:12-13 - So then, brethren, we are under obligation, not to the flesh, to live according to the flesh—for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. (NASB) Jack Cottrell: [Paul] issues a solemn warning, stressing the danger of continuing to live the lifestyle of the flesh now that we are in the Spirit. For if you live according to the sinful nature [literally, "flesh"], you will die . . . . "Die" cannot mean die physically, for that will happen regardless. Thus it means die spiritually by reverting to an unsaved condition; or die eternally in hell. Actually these cannot be separated; . . . . This verse is a strong affirmation of the real possibility that a Christian can fall from grace and lose his salvation. Those who cling to the dogma of "once saved, always saved" deny this, of course. Moo (1:528) says he favors the "Calvinist" interpretation, i.e., that the "truly regenerate believer, while often committing 'fleshly' acts, will be infallibly prevented from living a fleshly lifestyle by the Spirit within." This view, he says, "in no way mitigates the seriousness of the warning Paul gives here." MacArthur (1:422) agrees: "The apostle is not warning genuine believers that they may lose their salvation and be condemned to death if they fall back into some of the ways of the flesh. . . . He is ratehr saying that a person whose life is characterized by the things of the flesh is not a true Christian and is spiritually dead." Such comments are incredible in view of the fact that Paul here directs this warning specifically to his "brothers" (v. 12). He is not speaking of an anonymous "anyone" (v. 9) who is not a true Christian, but is speaking directly to these brothers in second person plural: "If you live according to the flesh, you will die." To say that it cannot really happen "in no way mitigates the seriousness of the warning," and to say that the Spirit will "infallibly prevent" the very thing he warns against, approaches the limits of spiritual confusion. Of course it mitigates the seriousness of the warning! If living according to the flesh is impossible for Christians, then this "warning" is meaningless to the very ones to whom it is addressed, and it can be totally ignored. The warning is serious and relevant: if believers continue to live according to the flesh, they will die. But the warning is balanced by a glorious promise: . . . but if by the Spirit you put to death the misdeeds of the body, you will live . . . . This is the Christian's other possibility. He can continue to live the fleshly lifestyle, yes (and die!); or he can put to death the sins of the body (and life!). . . . These and any other sins are to be "put to death," mortified (KJV), killed. This is the opposite of living according to the flesh. . . . Like Paul, we must beat or buffet our bodies and make them our slaves (1 Cor 9:27), gaining control over our passions. . . . We must note here again the Christian's personal responsibility for this discipline: "if . . . you put to death." Again, this is not automatic and inevitable; we must personally will it and do it. . . . The key to victory lies in these three words: "by the Spirit"! The Spirit's power alone ensures victory in our battle against sin; this is why he lives within us. He gives us the power to put sin to death. . . . The promise to those who succeed, by the Spirit, is eternal life: "You will live." This can be nothing than the glory of heaven. (The College Press NIV Commentary: Romans, 1:474-77)


 * Romans 11:19-21 - Then you will say, "Branches were cut off so that I could be grafted in." That's right! They were broken off because of their unbelief, but you remain only because of faith. Do not be arrogant, but be afraid! For if God did not spare the natural branches, he certainly will not spare you either. Consider, then, the kindness and severity of God: his severity toward those who fell, but God's kindness toward you—if you continue in his kindness. Otherwise, you too will be cut off. (ISV)


 * Romans 14:13-15 - Make up your mind not to put any stumbling block or obstacle in the way of a brother or sister. I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. But if anyone regards something as unclean, then for that person it is unclean. If your brother or sister is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy someone for whom Christ died. (NIV) The strong Christian is warned not to place a stumbling block (. . . proskomma) or an obstacle (. . . skandalon) in a brother's path. These words are very similar in meaning and refer to an obstacle which causes someone to stumble and fall. . . . The stumbling in this verse is spiritual, not physical; it refers to stumbling and falling into sin. It is important that we understand that the stumbling to which Paul refers is not just becoming offended or having one's feelings wounded. It refers to a real spiritual harm (see Rom 9:33; 11:9), a true "spiritual downfall" (Moo, 851). The cause for such spiritual stumbling would be an act on the part of the strong brother that is not wrong in itself, but which is perceived as wrong by a weak brother. Such an act becomes a stumbling block when the weak brother observes it and is influenced there by to do the same thing, even though in his heart he believes it is wrong, which is sin (v. 23). In this way the strong brothers has inadvertently influenced the weak brother to "fall into sin and potential spiritual ruin" (Moo, 852), just by exercising his Christian liberty. The point is that we must be sensitive to how our conduct is affecting others, and we must be willing to forgo perfectly legitimate behavior if it has the potential of causing someone to sin against his conscience. Verses 14 and 23 in particular show how this may happen. 14:15 If your brother is distressed because of what you eat, you are no longer acting in love. The NASB is more literal here: "For if because of food your brother is hurt . . . ." It seems best to consider the statement of principles in v. 14 as a parenthesis, with this verse linking up directly with v. 13. In v. 13 Paul urges the strong Christian to not put a stumbling block in the way of the weak; here in v. 15 he gives one reason for this, i.e., it is not consistent with love . . . . To the one who loves, a weak brother's spiritual well-being is always more important than indulging the right to eat whatever one likes. A crucial question is the meaning of "distressed" ("hurt" in the NASB). The word is . . . (lypeō), which in the passive means "to be grieved, distressed, hurt" (AG, 482-483). The issue is whether Paul is referring simply to hurt feelings, or to actual spiritual harm. . . . lypeō here refers to actual spiritual harm, is more in keeping with the context and thus appears to be the right interpretation. The meaning would then be that one is not acting in live if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. Murray (2:190-191) gives convincing arguments for this view and against the idea that the "distress" here is merely annoyance or displeasure at seeing the strong partake of certain foods. This latter view, he says, does not do justice to the reference to the stumbling block (v. 13), nor to the word "destroy" in v. 15b, nor to many elements in verses 20-23. Dunn agrees; he says Paul is referring to "an actual wounding of conscience . . . which destroys the whole balance of the brother's faith" (2:820). The rest of this verse support supports this interpretation: Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is . . . (apollymi), a very strong word which means "to ruin, destroy, kill, put to death, cause to perish" (AG, 94). . . . What are the implications of this warning? Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? Those committed to Calvinism and especially to "once saved, always saved" of course deny that Paul has this in mind. They must rule this out since Paul is talking here about "brothers" (vv. 13b, 15a) who have already been saved; and (according to their view) once they have become saved, they can never be lost. Thus the destruction is limited to "loss of spiritual well-being" and "utter devastation" in the area of Christian growth (MacArthur, 2:294). . . . Though this could potentially lead to "eternal perdition" if not corrected, Paul is not implying that it actually will do so; he uses this dire language only to show the strong brother how serious his offense is (Murray, 2:192; see Moo, 854). I must conclude, though, that this strong warning does imply that the careless and unloving exercise of Christian liberty can lead to actual loss of salvation for a weak brother. Apollymi is frequently used in the sense of eternal destruction in hell (e.g., Matt 10:28; Luke 13:3; John 3:16; Rom 2:12). The reference to the fact that Christ died for these weak brethren supports this meaning here. I.e., the destruction in view would negate the very purpose of Christ’s death, which is to save them from eternal condemnation. Stott is correct to point out that a weak Christian's single sin against his conscience does not in itself bring him under eternal punishment (365-366), but here Paul is not referring to a single act of stumbling. He has in mind the ultimate outcome to which a single act of this kind could potentially lead. By violating his conscience the weak brother is weakened even further and could ultimately give up his faith altogether . . . . The weak brother's destruction is thus his "actual and complete ruin" (Lenski, 837), his "final eschatological ruin" (Dunn, 2:821; see Cranfield, 2:715). The verse cannot be reconciled with "once saved, always saved." (The College Press NIV Commentary: Romans, 1:404-408)


 * 1 Corinthians 3:16-17 - Don't you know that you yourselves are God's temple and that God's Spirit dwells in your midst? If anyone destroys God's temple, God will destroy that person; for God's temple is sacred, and you together are that temple. (NIV)


 * 1 Corinthians 6:7-11 - The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated? Instead, you yourselves cheat and do wrong, and you do this to your brothers. Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (NIV, 1984) Gordon Fee: With these sentences [verses 9-10] Paul ties together a number of items in 5:1-13 and 6:1-8. The first sentence flows directly out of vv. 7-8 with another rhetorical "Or do you not know that?" (cf. vv. 2 and 4 above). Likewise, the word adikoi ("wicked") Paul ties these words of warning to the "wrongdoing" of vv. 7-8, and at the same time ties both to v. 1. The "wicked" in v. 1 are those in the world who are going to be judged by the saints (v. 2), a judgment now expressed in terms of their not inheriting the kingdom. Here is a piece of eschatological teachings about which one can be sure the Corinthians had previously been informed: "The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological consummation of the kingdom that is "not yet," just as the same phrase in 4:20 referred to the kingdom as it is "already" being realized in the present age. The failure of the wicked to "inherit the kingdom of God" is the other side of their being judged in v. 2; this is what that judgment leads to. Paul's point in all this it to warn "the saints," not only the man who has wronged his brother, but the whole community, that if they persist in the same evils as the "wicked" they are in the same danger of not inheriting the kingdom. Some theologies have great difficulty with such warnings, implying that they are essentially hypothetical since God's children cannot be "disinherited." But such a theology fails to take seriously the genuine tension of texts like this one. The warning is real; the wicked will not inherit the kingdom. That first of all applies to the "unsaved." Paul's concern is that the Corinthians must "stop deceiving themselves" or "allowing themselves to be deceived." By persisting in the same behavior as those already destined for judgment they are placing themselves in the very real danger of that same judgment. If it were not so, then the warning in no warning at all. Paul's own response to such, of course, is v. 11, in which he invites them to change their behavior by reminding them that they do indeed belong to God through the gracious work of Christ and the Spirit. . . . Paul cannot bring himself to conclude on the note of warning struck in vv. 8-10, especially since it might leave the impression the Corinthians were actually still among "the wicked." Thus he brings this whole matter to a conclusion by reaffirming: "And these things are what some of you were." This sentence, therefore, functions in a way similar to the indicative of 5:7 ("Christ our Passover Lamb has been sacrificed"). Just as the imperative in that passage was intended to be taken seriously, so too with the warning in this one. But the predicate in each case is God's prior action in Christ Jesus. The previous list is what the wicked are like still, and because of that they will not inherit the kingdom. Those who persist in the same activities are in similar danger. "But that is what some of you were. Now in Christ Jesus you are something different, so live like it. Stop defrauding, living in sexual sin, etc., because you are no longer among those who do." The rest of the verse gives the soteriological basis for this premise: "But you were washed, you were sanctified, your were justified in the name of the Lord Jesus Christ and by the Spirit of God." As such it is also one of the more important theological statements in the epistle. Paul's concern is singular: "Your conversion, effected by God through the work of Christ and the Spirit, is what has removed you from being among the wicked, who will not inherit the kingdom." By implication there is an inherent imperative: "Therefore, live out this new life in Christ and stop being like the wicked." (1 Corinthians, The New International Commentary on the New Testament [Grand Rapids: William B. Eerdmens Publishing Company, 1987], 242, 245)


 * 1 Corinthians 8:9-13 - Be careful, however, that the exercise of your rights does not become a stumbling block to the weak. For if someone with a weak conscience sees you, with all your knowledge, eating in an idol's temple, won't that person be emboldened to eat what is sacrificed to idols? So this weak brother or sister, for whom Christ died, is destroyed by your knowledge. When you sin against them in this way and wound their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall. (NIV)


 * 1 Corinthians 8:10-13 - For if anyone sees you who have knowledge eating in an idol's temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? And so by your knowledge this weak person is destroyed, the brother for whom Christ died. Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. 13Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble. (ESV)


 * 1 Corinthians 9:24-27 - Do you not know that the runners in a stadium all race, but only one receives the prize? Run in such a way that you may win. Now everyone who competes exercises self-control in everything. However, they do it to receive a perishable crown, but we an imperishable one. Therefore I do not run like one who runs aimlessly, or box like one who beats the air. Instead, I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified. (HCSB) Gregory Lockwood: Paul proceeds to illustrate the need for self-discipline if he is to reach the goal of saving as many people as possible (9:22). As a resident of Corinth in A.D. 50-52, he had probably witnessed the Isthmian Games in the spring of A.D. 51. This prestigious event, second only to the Olympic Games, was celebrated every two years about ten miles from Corinth. The basic athletic events included racing, wrestling, jumping, boxing, hurling the javelin, and throwing the discus. Paul begins with an illustration from the footraces in the stadium. A number of runners competed in each event, but only one could win the prize. The analogy to the Christian life is, of course, imperfect, for in the Christian race all believers are prize winners. But Paul uses the analogy only to point to the exertion and self-discipline required of the successful runner. He challenges the Corinthians: "Run that you may win" (9:24). Every entrant in the Olympic Games was required to devote ten months to strict training. Presumably the same rule applied to the games at Isthmian. As is well know from such contests both in the ancient and modern times, the competitor must renounce not only bad habits, but give up many things that are fine in themselves, in order to focus totally on preparation for the goal. The theme of self-control applies equally to the Christian life (9:25). Self-control is one of the fruits of the Spirit that should be found in the lives of all Christians (Gal 5:23; 2 Pet 1:6). It is one of the qualities essential in a minister of the Gospel (Titus 1:8). Whereas contestants in the Isthmian Games exercised self-control in order to win a wreath of withered celery and some ephemeral honor and glory, it is infinitely more worthwhile for the Christian to practice self-control, for the crown awaiting him—if he completes the race—is the imperishable gift of eternal life (2 Tim 4:8; James 1:12; 1 Pet 5:4; Rev 2:10). Paul now applies the imagery of the stadium to his own example as the Corinthians’ apostle (1 Cor 9:26). It was not his practice to run the race of the Christian life aimlessly (2 Tim 4:7), like someone with no clear goal. Rather, he pressed on "toward the goal for the prize [. . . as in 1 Cor 9:24] of the upward call of God in Christ Jesus" (Phil 3:14). Likewise, in fighting "the good fight" (1 Tim 1:18; 6:12; 2 Tim 4:7), he did not behave like a boxer flailing the air and never landing a blow. . . . His practice was to keep his body in check, so that it continually serves the great goal (cf. Heb 12:11-12). Paul is not here advocating asceticism or self-flagellation as a means to the individual's private spiritual ends. Rather, he is calling on Christians to give up whatever does not advance the cause of the Gospel. Paul himself gave up many things that he could have claimed a right to have (1 Cor 9:4-6, 11-12, 15, 18). He calls on Christians to avoid doing anything that offends others (8:9-13). Christians should forego their rights "for the sake of other in the community," placing their bodies at God's disposal as a "living sacrifice" (Rom 12:1) devoted to winning others for the Gospel. Buy thus disciplining himself, Paul's faith was active in loving service to all. If he were to live a life of self-indulgence, he would endanger not only the salvation of others, but also his own. The danger of being disqualified is real. Disqualification would mean nothing less than missing out on the crown of life, as the context makes clear (1 Cor 9:24-27). Paul has been devoting his life to commending the benefits of the Gospel to others. These benefits are worth having; Paul wants to share in them himself (9:23). What a tragedy it would be if, after preaching to others, he would be found to be no longer "in the faith" (2 Cor 13:5-6), because he had become complacent and fallen in love with the things of this world (James 4:4)! The implication for the Corinthians should be obvious: it would be a tragedy if they forfeited their salvation by ceasing to exercise self-control and thus relapsing into idolatry. Paul will now elaborate that message in 1 Corithians 10. Christians must constantly exercise self-discipline, restraining their sinful nature and putting it to death by the power of the Spirit, so that they may live for God—now and in eternity (Rom 8:13). (Concordia Commentary: 1 Corinthians [Saint Louis: Concordia Publishing House, 2000], 318-321)


 * 1 Corinthians 10:7-8, 11-12 - Don't become idolaters as some of them were; as it is written, The people sat down to eat and drink, and got up to play. Let us not commit sexual immorality as some of them did, and in a single day 23,000 people fell dead. . . . Now these things happened to them as examples, and they were written as a warning to us, on whom the ends of the ages have come. Therefore, whoever thinks he stands must be careful not to fall! (HCSB) B.J. Oropeza: We have observed that in 1 Corinthians 10:1-13 Paul warns members in the Corinthian congregation that if they continue to participate in vices related to those which the Israelites practiced, they would suffer divine rejection and judgment. Paul's method of persuading the Corinthians about this danger is by comparing Israel in the wilderness with the Corinthians, who are viewed as being in a state of eschatological overlap. The experiences of Israel in the wilderness are types pointing to the Corinthians' experiences, and the judgments are hypothetical prefigurations of what might happen to the Corinthians (10:6, 11a). Paul compares the two communities in relation to election, conversion-initiation, and divine graces. Israel's unified initiation through the cloud and sea under Moses prefigured the Corinthians' Spirit and water baptism which made them members of the body of Christ (10:1-2). Israel's consumption of supernatural sustenance in the wilderness represented for the Corinthians their participation in the Lord’s Supper and any other means whereby they might have deemed themselves as spiritual. Paul claims that Christ was the provider of these blessings for Israel; hence, Christ was spiritually present with the Israelites in the wilderness just like he was present with the Corinthians (10:3-4). Despite these privileges, the majority of Israelites did not make it to the promised land; their bodies fell in the wilderness. God rejected them because they coveted the food of Egypt, committed idolatry and fornication, tempted Christ, and murmured against their leaders. Likewise Paul implies that the Corinthians may be rejected by God if they participate in idolatry, commit fornication, provoke Christ through their inconsiderate liberties, and continue in their factions and perhaps their opposition toward Paul (10:5-10). Many in Israel were destroyed in the wilderness; likewise, many in the Corinthian congregation could be destroyed in the present eschaton. For Paul, this period covers the overlap between the eschatological present and future ages. The eschatological "rest" for Paul is in the "not yet" kingdom of God (cf. 10:11b). Paul's eschatological framework is added to his argument, in part, because the Corinthians had an overrealized perspective of eschatology. . . . They believed they had already achieved an aggregative status because of their initiation and separation from their pre-converted status. Paul attempts to bring them back to the realization that they are still in a state of liminality. Paul warns them to watch out or else they will commit apostasy; namely, they will fall away from the grace in this marginal state and fail to enter the "not yet" kingdom of God (10:12). After such a stern warning, he provides them with some comfort by giving them assurance about persevering through temptation (10:13). This assurance, however, was not intended to contradict or mitigate his previous warning about the genuine possibility of apostasy. (Paul and Apostasy,225-226)


 * 1 Corinthians 15:1-2 - Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV) Robert Picirilli: Paul strings together three relative clauses to describe the Corinthian Christians' relationship to the gospel he had preached to them. First, they had received it—looking to the past, their original reception of Paul and his message of salvation. Second, they now stand in it—looking to the present, to the firm footing one has in his relationship with God as a result of hearing the gospel with faith. Third, they are being saved through it—looking not only to the present, but to the future experience of final salvation . . . . As v. 2 will show, all this is involved in the Corinthians' faith; and, as verses 3, 4 will show, saving faith, in its essence, is always "bound to the gospel in its concrete redemptive content" (Ridderbos 240). To all this, especially to the last of the three, Paul attaches a condition. It is not meant to cast doubt on their salvation: the condition is one assumed true (a Greek first class condition). Even so, it is a real condition (expressed exactly like the one in Col 1:23). The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact (as they really are) they go on holding fast to such good news as Paul announced to them. "Keep in memory" [KJV] (Greek katecho, as in 11:2) literally means to hold down, hold firmly to, and is continuing action. . . . The last part of v. 2 (literally), "unless if otherwise you believed for nothing," actually continues the conditional addition by stating its negative. Paul is confident that they are holding fast to the gospel (as his assumed true condition has expressed); even so, he feels it necessary to attach an exception clause. They are holding fast—except for the possibility that if they are not they placed their faith (in Christ) in vain. . . . There is really no reason to doubt that . . . the reference to believing in vain reflects the real possibility of apostasy from faith. Apparently Paul regards their doubts about the resurrection of believers seriously enough that his usual confidence in his converts must be qualified at least this much. (Randall House Bible Commentary: 1 & 2 Corinthian [Nashville: Randall House Publishers, 1987], 214)


 * Galatians 1:6-9 - I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse! (NIV) Scot McKnight: The reason why Paul wrote this letter, and the reason we have it, is because the Galatians had "changed positions" on a crucial subject: the means of acceptance with God and the role Christ played in that acceptance. Paul is amazed that their change took place "so quickly" (v. 6). At 5:4 Paul states that this change was opting for a system in which grace was not crucial and in which Christ's work was not sufficient. Paul states here that they were "deserting the one who called you" (v. 6); that is to say, their move was not just an intellectual one. Rather, it was a desertion of God as made known in Christ; it was abandoning of their personal relationship with God. If we use the categories of 3:19–25, their departure was a decision to live in B.C. days when the A.D. days had arrived. It was a decision to recede back in time into the days of Moses and to reject the epoch-altering revelation in Christ. While Paul suggests this was a move to a "different gospel," he goes on in verse 7 to clarify this by saying that this is "really no gospel at all." The move of the Galatians was not one of those views of legitimate Christian differences; it was total and devastating. Paul counters here any suggestion of simple Christian differences. When the gospel of grace in Christ is supplemented with the system of Moses, the result is not a perfected, fully mature gospel; rather, it is a gross perversion and a totally different message. Gross perversions of the gospel are heresies. Paul's final words here are potent. He invokes a curse on anyone (including himself!) who distorts the gospel. Paul's sentences in verses 8–9 are largely parallel and synonymous with one interesting variation. The expression "the one we preached to you" in verse 8 has its parallel in verse 9 in "than what you accepted." The latter expression is related to his apostolic calling. Paul uses here the technical language of passing on sacred traditions ("what you accepted"; Gk. parelabete) in such a way as to guarantee authenticity and heredity. It is the same language used by rabbis for handing on their sacred traditions, and it is the same term Paul uses for the tradition of the Lord's Supper (1 Cor. 11:23). The message Paul preached is the message that ultimately derives from the Lord because it is has been transmitted to others through his apostles. Those who distort this message are rejecting the authority of Christ and are therefore cursed (anathema). This word is used in the Old Testament for something consecrated to God for his destruction (cf. Deut. 7:26; Josh. 6:17–18). Paul is not talking here about church discipline; his language is far too strong for that. He is invoking God's final damnation and wrath on people who distort the gospel of grace in Christ and substitute, in effect, Moses' law as the preeminent form of revelation. They are like those who reject the message of the prophets (1 Kings 11:30–31) or apostles (Matt. 10:14). (NIV Application Commentary: Galatians [Grand Rapids: Zondervan, 1995], 50-52)


 * Galatians 5:2-4 - Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace. G. Walter Hanson: The third and fourth consequences of following the demands of the false teachers are given in verse 4: You . . . have been alienated from Christ; you have fallen away from grace. No doubt the rival teachers had assured them that keeping the law was not abandoning their faith in Christ; it was the way to "attain your goal" (3:3)-perfection-in Christian life. But Paul says that those who regulate their lives by the law are removed from the reign of Christ over their lives. If you trust in your own efforts to keep the law, then you are no longer trusting in God's grace. Circumcision or Christ, law or grace: these are exclusive alternatives. You cannot have it both ways. You must choose. The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language. If we use the doctrine of eternal security to deny the possibility of falling from grace, we are ignoring Paul's warnings. People who ignore warnings are in great danger. Just observe the person who sees the warning sign of a sharp curve and a fifteen-mile-per-hour speed limit but keeps driving at seventy miles per hour. (IVP New Testament Commentaries: Galatians [Downers Grove: InterVarsity Press, 1994], 156) I. Howard Marshall: The main theme of the Epistle to the Galatians is a warning to its readers against turning back to Judaism as a means of salvation. A die-hard Judaizing party had arisen which . . . held indeed that circumcision was necessary for salvation. . . . The general tone of the letter is one of warning rather than of condemnation; the false teaching was making headway, but the churches had not wholly succumbed to it. In itself circumcision was a matter of complete indifference to Paul—except when the physical act was regarded as in indispensable means to salvation. . . . At the same time, submission to circumcision indicated a cessation of faith in Christ. It implied that even after trusting in Christ a man was still not completely justified from his sins; he was still a transgressor, and Christ's death had been vain. . . . Submission to circumcision was not, therefore, a meaningless piece of empty ritual. It was the expression of a repudiation of God’s grace manifested in Christ. The person who was circumcised severed himself from Christ and His saving power (Galatians 5:2); he had fallen away from grace (Galatians 5:4). . . . There can be no doubt that in this verse Paul is speaking of the possibility of turning from faith in Christ to an attempt to be justified by the law, and that such an action leads to the loss of salvation, since for Paul salvation is either by faith in Christ or by complete obedience to the law (which he regards as impossible in practice). (Kept by the Power, 109-110, 241 fn. 38)


 * Galatians 5:16,19-21 - But I say, walk by the Spirit, and you will not gratify the desires of the flesh.... Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. (ESV)


 * Galatians 6:7-10 - Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. (ESV) Robert Picirilli: Because verse 8 includes such broad terms, we should also apply this principle [of sowing] to things in general as well as giving in particular. The context both before and after these verses, refers to our relationships with the brethren, either in generous giving or good deeds. Therefore Paul must be thinking specifically of sowing and reaping in our relationships (whether donations or deeds) with one another in the Christian fellowship. If this is correct, then "soweth to his flesh" probably means doing things to or with one another that stem from the flesh's drives. This would refer to such things as jealously, strife, or selfishness in any form (compare the list in 5:19-21) . . . . This ultimately carries us back to the realm of "the works of the flesh" listed in chapter five, verses 19-21. And anything produced on a fleshly basis will not survive, but is corrupt. The only fruit that can be harvested from such a sowing is corruption. This word refers to that which perishes, decays, and decomposes. In other words, sowing to the flesh begets a rotten harvest. "Soweth to the Spirit" is exactly the opposite in every respect and means doing things to or with one another that stem from the Spirit's impulses. And so here we come to "the fruit of the Spirit" listed in 5:22, 23. When we deal with one another in genuine, Spirit-motivated love, longsuffering, meekness, etc., we can expect a fruit that will live forever not subject to corruption. The contrast between "corruption" and "life everlasting" refers not only to the fruits reaped in our relationships with one another in the Christian fellowship, but also to the destinies of the persons involved. Those who practice in life "sowing to the flesh" will "not inherit the kingdom of God" (5:21), while those whose manner of life is to "sow to the Spirit" will inherit life everlasting. . . . The principle of sowing and reaping still applies as verse 9 clearly indicates. . . . It is interesting to notice that the analogy of sowing and reaping comes from the work of a farmer, and Paul often used the farmer as an example of patience or endurance just as here. . . . Farming is an especially good example of perseverance in labor, because the farmer must prepare, plant, fertilize, cultivate—all at the right times faithfully and all with the ultimate harvest in view. This is what Paul is saying about our "well-doing" for one another. We must persevere like a good farmer. Sometimes we may not immediately see the fruits of our service; but if we are faithful, if we do not lose heart or tire out, we will reap the promised harvest—first of good things produced in our brotherly relationships, and finally of eternal life itself. (The Book of Galatians [Nashville: Randall House Publications, 1973], 101-103)


 * Ephesians 5:3-7 - But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God's holy people. Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of such things God's wrath comes on those who are disobedient. Therefore do not be partners with them. (NIV) John Wesley Adams and Donald C. Stamps: Living as God's children and God's holy people involves walking in love. For the third time Paul uses the word peripateo (trans. "live" in 5:2) when discussing the conduct of the Ephesians believers (cf. also 5:8, 15). To "life a life of love" (5:2) involves being "imitators of God" (5:1). . . . Just as children will imitate a loving earthly father, so believers are to imitate their loving heavenly Father. . . . Paul turns from the self-sacrifice of Christ to the very opposite, the self-indulgence of the sinner (5:3-4), from agape love to its perversion, lust; he mentions three manifestations of self-indulgence of loves perversion. . . . These three sins [sexual immorality, impurity, greed] are not even to be mentioned or talked about among "God's holy people" . . . . Verse 5 contains a solemn warning and pronouncement: No one who gives himself or herself to practice the aforementioned sexual sins "has any inheritance in the kingdom of Christ and of God" . . . . Bruce (1961, 103) discredits a common rationalization about this verse that misrepresents the point Paul is making: "The idea that Paul means that such people may be true Christians even so, but that their behavior will debar them from any part or lot in a future millennial reign of Christ, is totally unwarranted by the context and by the New Testament teaching in general." Paul goes on to state that a "greedy person . . . is an idolater" because his or her affection is set on earthly things rather than on this above, so that some earthly object of desire has "the central place with God alone should have in the human heart" (Bruce, 1961, 104). Paul knew that his message of freedom from the law and exhortation to love could easily be used to excuse sexual sin. Thus he adds: "Let no one deceive you" (5:6) into believing that some immoral, impure, or greedy persons do have an inheritance in the kingdom of Christ. Such assurance and false security involve deception and "empty words." Upon such people "God's wrath comes." The danger of forfeiting our inheritance in God's kingdom is a real one for "those who are disobedient," that is, those who know God's moral law and willfully disobey it. "Therefore, do not be partners with them" (5:7), lest you share in their doom. (Life in the Spirit New Testament Commentary: Ephesians [Grand Rapids: Zondervan, 1999], 1071-1072)


 * Colossians 1:21-23 - And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard. (ESV)


 * 1 Timothy 1:18-19 - This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. (NASB)


 * 1 Timothy 4:1 - But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons. (NASB)


 * 1 Timothy 4:13-16 - Until I [Paul] come, devote yourself to the public reading of Scripture, to preaching and to teaching. . . . Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers. (NIV)
 * Hebrews 2:1-4 - We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away. For since the message spoken through angels was binding, and every violation and disobedience received its just punishment, how shall we escape if we ignore so great a salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. God also testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit distributed according to his will. (NIV)
 * Hebrews 3:12-14 - Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. (ESV)
 * Hebrews 4:1-2, 11 - Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. For we also have had the good news proclaimed to us, just as they did; but the message they heard was of no value to them, because they did not share the faith of those who obeyed. . . . Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience. (NIV)


 * Hebrews 6:4-6 - For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. (ESV)


 * Hebrews 10:26-29 - For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? (ESV)


 * Hebrews 10:36-39 - For you have need of endurance, so that when you have done the will of God you may receive what is promised. For, "Yet a little while, and the coming one will come and will not delay; but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him." But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. (ESV)


 * James 1:12 - Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him. (NIV)

This teaching is important within the context of 2 Peter. As noted above, the false teachers in the church were not living according to Christian standards, yet they were claiming to be elect and on their way to Christ's kingdom. The author is denying this claim. While the whole New Testament witnesses to forgiveness of sin for all who repent, and acknowledges that Christians do sin from time to time, no author in the New Testament, whether Paul or James or Peter or John, believed that a person could be living in disregard of Christian standards and still be "saved" (or still inherit the kingdom). (More Hard Sayings of the New Testament, [Downers Grove: InterVarsity Press, 1991], 184-186. Richard Bauckham: Through the knowledge of Christ he has given Christians everything necessary for godly life (verse 3); if they exercise the virtues, this knowledge will be fruit. . . . The "knowledge Jesus Christ," received at conversion, came as illumination to those who were blind in their pagan ignorance (2 Corinthians 4:4), but Christians who do not carry through the moral implications of this knowledge have effectively become blind to it again. . . . "Therefore, my brothers, make all the more effort." . . . ("to be zealous, to make an effort") is a natural word for moral effort (Ephesians 4:3; Hebrews 4:11. . .) and is something of a favorite word in 2 Peter (also 1:15; 3:14). . . . "to confirm your call and election." . . . Christ has called the Christian into his kingdom (v. 3), promising him immortality (v. 4), but an appropriate moral response is required if his final salvation is to be guaranteed. . . . This passage does not mean that moral progress provides the Christian with a subjective assurance of his election (the sense it was given by Luther and Calvin, and especially in seventeenth-century Calvinism), but that the ethical fruits of Christian faith are objectively necessary for the attainment of final salvation. Although we should not obscure the variety of New Testament teaching about justification by faith as it is supposed. (1) The author of 2 Peter is concerned with the ethical fruits of faith (1:5) and with moral effort which is only possible through grace (1:3: "his divine power has bestowed on us everything necessary for a godly life"). (2) Paul can also regard the ethical fruits of faith as necessary for salvation, even in Galatians (5:21), when countering the dangers of libertinism. (3) If our author seems to emphasize man’s role in salvation, the context should be remembered. His readers were in danger of moral apostasy, under the influence of teachers who evidently held that immorality incurred no danger of judgment. . . . ["If you do these things, you will never stumble"] Many commentators think that because this metaphor means "sin" in James 2:10; 3:2 it must do so here. . . but this makes the sentence virtually tautologous: "if you lead a virtuous life (or: if you confirm your calling by leading a virtuous life), you will never sin." The metaphor must rather be given the same sense as in Jude 24: it refers to the disaster of not reaching final salvation (so Bigg, James, Kelly, Grundmann, Senior). . . . Verse 11 holds out the prospect of entry into Christ's kingdom for those whose faith is effective in virtuous living. [Bauckham notes on page 192 that: "In view of the eschatology of chapter 3, the eternal kingdom here is not simply 'heaven,' but looks forward to the cosmic reign of God in righteousness in the new heaven and new earth (3:13)".] (Word Biblical Commentary: Jude, 2 Peter [Waco: Word Books, 1983], 189-193)
 * James 5:19-20 - My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. (ESV) Peter Davids: The verse is in fact very significant. James is written in a typical Greek letter form. It was customary to end such a letter with a summary (James 5:7-11), an oath (James 5:12), a health wish (James 5:13-18) and a purpose statement (James 5:19-20). This verse, then, should be part of the statement of the purpose of the whole letter. That in itself is reason enough to assign it great importance. The condition this verse speaks to is described in James 5:19. A Christian ("one of you") has erred. James gives us plenty of illustrations of this in the letter. The errors he addresses are those of partiality and greed, of anger and jealousy. All of them are found within the church. Such error calls for another Christian ("someone") to point it out so that the person can repent and be restored ("bring him back"). That, of course, is what the entire letter is about, bringing the Christians he addresses back to proper Christian behavior. This is indeed the purpose statement of James. Therefore the sinner in this verse is a Christian who has fallen into sin, such as greed or criticism of others. This Christian brother or sister has erred or gone the wrong way—the text is not talking about an individual sin, however "serious" we may consider it, from which the believer quickly repents. As Jesus points out in Matthew 7:13-14 (which may be the word of Jesus that James is applying here), there are two ways. The way that leads to life is narrow and difficult, while the one leading to death is broad and easy. Unfortunately there are many ways to get from the narrow to the broad way. This Christian (the sinner) has taken one of them and is observed by another, whom we shall call the rescuer. The question is, Who is saved from death—the sinner or the rescuer? Ezekiel 3:18-21 is a discourse on the responsibility of the rescuer. If someone sees a person fall into sin and sits by and does nothing, the sinner will indeed receive the results of the sin, but the potential rescuer will be held guilty of the sinner's blood. In the Old Testament such guilt usually cost the person his life. On the other hand, the rescuer who tries to warn the sinner is free of any guilt, whatever decision the sinner makes. This is certainly the message of Ezekiel (Ezekiel 33:9; compare 1 Tim. 4:16), but is it the message of James? It seems to me that James's message is that the sinner is the one rescued from death by the rescuer's efforts. There are four reasons for this. First, the fact that sins are covered (an adaptation of Proverbs 10:12: "Love covers all wrongs") seems to refer to the sinner's sins, not the potential sin of the rescuer. Only the sinner has erred in the context. Second, the word order in the Greek text makes it more likely that it is the sinner who is delivered from death. Third, the very picture of turning a person from his wandering way (a rather woodenly literal translation that brings out James's imagery) suggests that it is the error that is putting the individual in danger of death. The rescuer is presumably safe (although potentially in error, if he or she fails to help the erring Christian). What, then, is the death that the person is saved from? Certainly sin can lead to physical death in the New Testament, as shown by the deaths of Ananias and Sapphira (Acts 5:1-11), as well as by Paul's statement in 1 Cor. 11:30 (compare 1 Cor. 5:5). Moreover, in James 5:15-16 we discover that sin may be involved in the illnesses of Christians. Could this be what James is referring to? By turning a sinner from their error a person is saved from physical death, their sins being forgiven? Attractive as this solution is, it is not the most likely interpretation of the passage. The fact that each of the units of James 5:7-20 is separate and dictated by the letter form means that we should look to the body of the letter (and the call to repentance in James 4:1-10) rather than to the "health wish" (James 5:13-18) for the meaning of "death" in this verse. Both testaments view death as the end result of sin, usually referring to death in terms of eternal death or condemnation at the last judgment (Deut. 30:19; Job 8:13; Psalm 1:6; Psalm 2:12; Jeremiah 23:12; Jude 23; Rev. 20:14). James has already mentioned this in James 1:15: desire gives birth to sin, which results in death. That death is contrasted with the life that God gives (James 1:18). Since death and life are parallel ideas, it is likely that they are not physical but eternal (or eschatological, to use the more technical term). This parallel, plus the seriousness of the tone in James 5, indicates that it is this sort of death, the ultimate death that sin brings about, which is in view. What James is saying, then, is that a Christian may err from the way of life. When another Christian attempts to rescue him or her, it is not a hopeless action. Such a rescue effort, if successful, will deliver that erring person from eternal death. That is because the sins will be covered (the language is that of the Old Testament sacrifice; when atonement was made the sin was said to be covered as if literally covered by the blood). It may be one simple action of rescue, but it can lead to the covering of "a multitude of sins." In stating this, James shows his own pastor's heart and encourages all Christians to follow in his footsteps, turning their erring brothers and sisters back from the way of death. (More Hard Sayings of the New Testament, [Downers Grove: InterVarsity Press, 1991], 149-152)
 * 2 Peter 1:8-11 - For if these qualities [faith, virtue, knowledge, self-control, perseverance, godliness, brotherly affection, love] are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ. Peter Davids: What does the author mean in 2 Peter 1:10 in exhorting us to make our "calling and election sure"? . . . The passage is certainly calling for moral effort. The call for zeal in the phrase "be all the more eager [or diligent]" tips us off to that fact. If that were not enough, this verse comes right after another exhortation to moral living. In 2 Peter 1:5-7 we discover a chain of virtues that Christians are strongly encouraged (using a phrase similar to "be all the more eager") to develop. Developing them will make us effective and productive in our relationship to Christ, while the failure to develop them means that we are blind and have forgotten the cleansing from past sins that we have experienced. We are not surprised at this encouragement to moral effort, for the false teachers in 2 Peter are false precisely in that they are not living morally (false teaching in 2 Peter and in many other New Testament writings is false because it sets a wrong moral example, not just because it teaches wrong doctrine). They apparently claim to see, but in Peter's eyes they are blind. To make one's "calling and election sure," then, is to guarantee or confirm or ratify (the term has those meanings in various contexts) the calling one has received. The calling, of course, is the calling to Christ referred to in 1 Peter 1:3. The ideas of calling and election are closely associated. . . . The point is that this word pair . . . indicates God's action in bringing a person to Christ. This is what needs to be confirmed or ratified by the ethical obedience of the Christian. However, the author is not saying that moral effort can produce election to Christ's kingdom. The calling and election are first (the grace of God appears in 1 Peter 1:3), just as faith comes first in his list of virtues in 1 Peter 1:5. Everything else is to be a fruit of faith. What Peter does believe is that without moral living one will not enter the kingdom, which is precisely what Paul also believed (1 Cor 6:9-10; Gal 5:21). Peter makes his point clear in the second half of the verse. To confirm one's calling is not to "stumble." This term can mean to sin, as in James 2:10, 3:2. But if this were all Peter had in mind, the sentence would be so obvious as to be meaningless: If you live ethically (do these things), you will not sin (fall). Therefore Peter is using the term as it is used in Romans 11:11, to "fall" in the sense of "come to grief" or "fall disastrously." In Jude 24 a related term refers to God's grace in keeping people from falling in this way, meaning "leaving the faith." The opposite of falling, then, is to "receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ" (2 Pet 1:11). In other words, the author pictures Christians on a journey begun with the calling and election of God. If they fall on the way, they will never reach the goal of the kingdom (salvation). But if they do not stumble, and instead develop the virtues he has already listed, they will in the end arrive at the kingdom and be warmly welcomed into it.
 * 2 Peter 2:20-22 - For if, after escaping the world's corruptions through a full knowledge of our Lord and Savior Jesus, the Messiah, they are again entangled and conquered by those corruptions, then their last condition is worse than their former one. It would have been better for them not to have known the way of righteousness than to know it and turn their backs on the holy commandment that was committed to them. The proverb is true that describes what has happened to them: "A dog returns to its vomit," and "A pig that is washed goes back to wallow in the mud." (ISV) Robert Picirilli: A preliminary question concerns the identity of the "they" in verse 20, who are identified as the apostates: Are these the false teachers, or their intended victims? In view of the fact that Peter will deal with this as an apostasy that has already occurred, I am satisfied that he is identifying the false teachers as the apostates. However, as Bauckham observes, "The false teachers are in the state of definite apostasy described in verses 20-22; their followers are doubtless in severe danger of joining them." For our purposes here, however, it makes no difference which group Peter regards as apostates or in danger of apostasy. The main "movements" of the passage can be indicated in a relatively simple outline: verses 18, 19 [deals with] the attempts of the false teachers to lure believers astray; verses 20, 21 [deals with] the apostasy which they exemplify; verse 22 [is] an illustrative analogy. The key verses to consider, in discussing apostasy, therefore, are verses 20, 21. Without taking time to analyze everything leading up to them, then, I will proceed to the major questions involved. 1. That these whom Peter regards as apostates had a genuine Christian experience is seen in at least three ways. First, they "got clean away" from the pollutions of the world, which recalls 1:4. The aorist apophugontes (verse 20 and in 1:4) harks back to the time of their conversion. Second, they accomplished this escape "by the knowledge of the Lord and Savior, Jesus Christ." . . . Peter's use of epignōsis leaves me in no doubt that he uses this compound for knowledge consciously as a way of representing the saving knowledge of Christ one gains at conversion. Third, they "have come to know the way of righteousness." The verb "have come to know" is cognate to the noun epignōsis just referred to, and is used with the same meaning. That it is perfect tense focuses on the state of the knowledge that followed the initiation therein. The "way of righteousness" is obviously the same as "the way of truth" in verse 2 and the "the straight way" in verse 15. . . . It would be hard to find a better description of what it means to become a Christian. . . . 2. The apostasy which Peter ascribes to these and warns his readers against is found in two expressions, each standing in sharp contrast to the experience just described. First, they "have been overcome by being again entangled with these (pollutions)." And this after their escape from those very pollutions! In light of verse 19b, this being overcome is being re-enslaved. Clearly, these apostates have returned to the practice of the fleshly wickedness that previously defiled them. Nor does the fact that this is introduced with an "if" mitigate this conclusion. . . . Even [Simon J.] Kistemaker, a thorough-going Calvinist, acknowledges that the ones referred to were once "orthodox Christians" who "escaped the world's defilements"—and then hurries to make these "orthodox Christians" orthodox in external profession and lifestyle only. He apparently does not realize how self-contradictory this sounds, or how unlike Peter's more obvious meaning. Second, they have come to the place where they "turn back from the holy commandment delivered to them." And this after having come to know the way of righteousness! The "holy commandment" . . . [is] "Christianity as a whole way of life." [J. N. D. Kelly] It was "delivered to them" when the gospel was preached to them and its implications taught. It is a holy commandment because it sets people apart as God's and teaches them a way of life appropriated for saints. 3. The seriousness of this apostasy Peter indicates in two expressions and a proverb. First, "the last things have come to be worse for them than the first." No doubt Peter is alluding to Jesus' words in Matthew 12:45 and sees that principle fulfilled in the experience of these apostates. They are in worse condition than before they came to the saving knowledge described above. Second, "it were better for them not to have come to know the way of righteousness." This is incredibly startling thing: can anything be worse than never having come to the saving knowledge of the way of the Lord? As Kelly notes, apostates are worse off than unconverted believers "because they have rejected the light." . . . An apostate cannot be recovered; a never converted unbeliever can. Third, Peter illustrates with a two-fold proverbial saying (or with two proverbial sayings). That the idea proverbially represented "has happened" to the apostates means that the proverbs fit their situation. Like a dog that comes back to lick up the spoiled vomit that sickened him in the first place, like a sow that gets a bath and goes back to the mud from which she had been cleansed, these apostates return to the enslaving, polluting wickedness from which they had been delivered. Those who attempt to mitigate Peter's teaching by suggesting that the real nature of the sow or the dog had not been changed, and that this implies that these apostate false teachers were never regenerated, are pressing the illustration beyond what they are intended to convey. Indeed, the proverbs must be interpreted by the clearer words that precede them and not the other way around. The previous paragraph expresses precisely what the proverbs are intended to convey. In conclusion, it is clear that Peter is describing a real apostasy from genuine Christianity. (Grace Faith Free Will, 229-232)
 * 2 Peter 3:16-17 - Some things in them [Paul's letters] are hard to understand, which ignorant and unstable people distort, leading to their own destruction, as they do the rest of the Scriptures. And so, dear friends, since you already know these things, continually be on your guard not to be carried away by the deception of lawless people. Otherwise, you may fall from your secure position. (ISV) Gene L. Green: Instead of being faithful to Paul and his presentation of the gospel, the false teachers have distorted his message. . . . These people "twist" Paul's teaching, wrenching and distorting it in such a way that that the true is tuned into the false (BDAG 948; MM 593). From Paul's own writings we are aware that some in his audience distorted his preaching concerning grace (Rom 3:8), misunderstanding various declarations (e.g., Rom 3:21-27; 4:15; 5:20; 8:1; 1 Cor 6:12; Gal 5:13) as support of antinomianism (cf. Jude 4). Others also perverted his teaching regarding eschatological events (2 Thess 2:2-3; 2 Tim 2:17-18). The Pauline doctrines that the "ignorant and unstable" have distorted have to do with precisely these two points (2:19; 3:4). The false teachers and those who follow them do not solely target Paul's teaching. They twist his teaching . . . as even the other Scriptures. During Peter's era, the term "Scriptures" referred specifically to the divinely inspired writings of the Old Testament (2 Peter 1:20-21; Luke 24:27, 32, 45; John 5:39; Rom 1:2; 1 Cor 15:3-4; Gal 3:8, 22; 1 Tim 5:18; 2 Tim 3:16; 1 Pet 2:6). But early in the life of the church, the concept of "Scripture" was expanded to include the teachings of Jesus (1 Tim 5:18; cf. Matt 10:10; Luke 10:7). . . . In the final clause, Peter underscores the seriousness of distorting the teaching of the Scriptures, whether that of Paul, Jesus, or the Old Testament. The heretics and those who follow them distort this teaching . . . to their own destruction [apōleian]; see the comments at 2:1, 3; 3:7 regarding apōleia. [At 2 Peter 2:1 Green writes: "In the New Testament this word refers to final and ultimate destruction of those who oppose God and his purposes (Matt 7:13; Rom 9:22; Phil 1:28; 3:19; Heb 10:39; 2 Peter 3:7; Rev 17:8, 11; BDAG 127; A. Oepke, TDNT 1:396-397; H. C. Hahn NIDNTT 1:462-66). It is, therefore, the opposite of salvation (Phil 1:28; Heb 10:39) and is the result of the execution of God's wrath (Rom 9:22)."] The result of their error, which includes their embrace of immorality on the basis of their distorted teaching, is condemnation before God. The problem of the false teachers is not that they have poorly understood portions of divine revelation but that they use their twisted interpretation to justify their immorality (e.g., 2:19; 3:3-4). Twisted teaching and twisted practice go hand in hand. Heretical teaching has led to moral decadence. Before the final doxology of the letter, Peter gives his last call that his readers not fall into the error of the false teachers. . . . He exhorts . . . Therefore you, beloved, since you know these things beforehand, be on your guard. . . . Since the recipients of this letter have not yet succumbed to the error and since they already have in hand the apostolic argument against the error via this letter as well as the prophetic and apostolic teaching regarding the coming error (3:2-3), they are advised in advance and can guard themselves from heresy. . . . they are to be on their guard against the error of the false teachers lest they succumb to the error (3:17b). . . . The apostle recognizes that the best antidote against apostasy is a Christian life that is growing. Therefore, in this the final exhortation . . . of the letter, Peter urges . . . but grow in grace and in the knowledge of our Lord and Savior Jesus Christ. (Baker Exegetical Commentary on the New Testament: Jude and Peter [Grand Rapids: Baker Academic, 2008], 340-343).
 * Jude 20-21 - But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. (ESV) Gene L. Green: As in verse 17, the emphatic "but you" places the believers in sharp contrast with the heretics whom Jude has denounced in verse 19. These infiltrators are devoid of the Spirit and are trying to cause a division in the church by their teaching. Jude exhorts the beloved members of the Christian family not to be swayed by their teaching but to build themselves up on the foundation of the faith (v. 20a); pray in the Spirit, which they have as the true people of God (v. 20b); and keep themselves in the love of God (v. 21). . . . One of the issues that Jude has consistently raised in this epistle is the way the heretics, like their ancient prototypes, did not keep their proper place but crossed the line to participate in things outside their allotted domain. Certain angels did not remain in their proper domain but engaged in illicit relations (v. 6). These violated God's order, as had the exodus generation (v. 5) and the inhabitants of Sodom and Gomorrah (v. 7). The heretics were trying to divert the church down a similar path (v. 4a) by altering the gospel (v. 4b) and persuading members of the congregation to follow their lifestyle (vv. 22-23). Jude therefore calls the church both to "contend for the faith" (v. 3) and to hold on securely to what they have received (v. 21). Jude previously affirmed that they, as the elect of God, were "kept" for Jesus Christ and his return (v. 1 . . .). But in the present verse he turns the indicative of their existence into an imperative as he calls them to "keep" themselves "in the love of God." . . . In the face of the persuasive tactics of the heretics, Jude calls the church to keep themselves "in the Love of God." They should not move away from God but remain faithful. Keeping themselves "in the love of God" echoes the thought of verse 1, where Jude identifies the Christians as those who are the beloved of God and kept for Jesus Christ. God's love was the cause of their election, and now Jude exhorts them to stay within this state of grace. This principle imperative is a powerful call to flee from apostasy. . . . Jude adds one final (participial) imperative: . . . eagerly await the mercy of our Lord Jesus Christ unto eternal life. . . . Jude exhorts the church not only to maintain their faith but also to anxiously await the coming of "the mercy of our Lord Jesus Christ" (cf. 1 Thess. 1:9-10). The vivid hope of the parousia . . . is linked with Christian ethics. Jude remains the church of the end so that they may live godly lives in the present. . . . The mercy of the Lord Jesus Christ, shown to them upon his coming, will bring eternal life. . . . The hope of eternal life was linked with the expectation of the coming kingdom of God. . . . While John is able to speak about eternal life as a present possession of the believer (John 3:15-16, 36; 5:24; 6:47, 54), this life anticipates the final day with the righteous will be raised (John 6:40, 54). Much of the discussion of eternal life in the New Testament understands it as the future hope of the resurrection (Matt. 19:29; Mark 10:30; Luke 18:30; Rom. 2:7; Titus 1:2; 3:7). This the final act of salvation and, as such, is in contrast with the final judgment and condemnation of the unrighteous (Matt. 25:46; John 3:36; 10:28; 1 John 3:15 . . .). . . . Jude's concern is not simply to inform them about a bright future. His call to await this event also implies that in the hope of eternal life, they should continue to avoid the way of the heretics. (Baker Exegetical Commentary on the New Testament: Jude and Peter, 119-120, 122-124)
 * Revelation 2:10-11 - "Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days Be faithful until death, and I [Jesus] will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches He who overcomes will not be hurt by the second death." (NASB)
 * Revelation 3:4-5 - "But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels." (NASB)
 * Revelation 3:10-11 - "Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. I am coming quickly; hold fast what you have, so that no one will take your crown." (NASB)
 * Revelation 21:7-8 - He who overcomes will inherit these things, and I will be his God and he will be My son. But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death. (NASB) Ben Witherington: Scholars have often pondered over the reason for the list in verse 8, but when one remembers that John's audience is Christians under pressure and threat of persecution, cowardice and faithlessness to the Lord, either spiritually or ethically, must be censured. . . . The intended rhetorical effect of this verse was not to castigate the lost or gloat over their demise, but rather to warn the faithful of the dangers of spiritual and moral apostasy. (Revelation, New Cambridge Bible Commentary [Cambridge: Cambridge University Press, 2003], 256) Grant R. Osborne: The section [21:1-8] concludes with a challenge to the readers to recognize the difference between those who are faithful and those who are not, that is, decide whether to be a "conqueror" (21:7) or a "coward" (21:8). . . . The first of the [vice] list . . . (deilois, cowards), is worthy of special consideration. The . . . (de, but) that connects 21:8 should have its full adversative force and may well especially be contrasting . . . ("the conqueror") with . . . ("the cowards"). While the rest of the list describes the unchurched and wicked who were the enemies of Christianity, this first term probably describes those in the church who fail to persevere but give in to the pressures of the world. Whatever one's position concerning the "eternal security" issue, these would be those who fit the description of passages like Hebrews 6:4-6; 10:26-31; James 5:19-20; 2 Peter 2:20-21; and 1 John 5:16, namely, those in the church who are overcome with sin and leave their "faith." The reader is being asked to make a choice whether to "overcome" the pressure of the world and refuse to succumb to it or to be a "coward" and surrender to sin. Those who do so will join the unbelieving world in eternal damnation. (Baker Exegetical Commentary on the New Testament: Revelation, 739, 741-42) Craig Keener: In the context of Revelation, overcoming addresses such varied tests as compromise with the world's values (2:14, 20), dependence on our own strength (3:17), and persecution (2:10); but persecution is the test Revelation particularly emphasizes for the end-time witnesses of Jesus (12:11; 13:7). Jewish texts often speak of inheriting the world to come (21:7), a common figure of speech among early Christians as well (e.g., Matt. 25:34; Rom. 8:17; 1 Cor. 6:9). Here the overcomers inherit "all this," that is, the new and sorrowless world God has prepared for them (21:1-6). The promise that God will be his people's God and they will be his people is the most basic component of the ancient covenant formula (Gen. 17:8; Ex. 6;7; 29:45; Lev. 11:45; 22:33; 25:38; 26:12, 45; Num. 15:41; Deut. 29:13). The prophets rehearse the same covenant formula (Jer. 7:23; 11:4; 24:7; 30:22; 31:33; 32:38; Ezek. 11:20; 14:11; 36:28; 37:23, 27; Zech. 8:8). But Revelation slightly adapts it: He will be the overcomer's God, and the overcomer will be his own child (Rev. 21:7). . . . All these promises culminate, however, in a warning: Those who fail to overcome, who prove disobedient, will be damned (21:8). The NIV's "their place will be" is more literally, "they will have their part [or share] in"; this is the language of inheritance, a deliberate contrast with the inheritance of the overcomers in 21:7. The "fiery lake" is the destination for all who will not inherit the new Jerusalem and the new creation of 21:1-6. "The second death" (21:8) contrasts with the abolition of death in new Jerusalem (21:4). Those who begin as believers must "overcome"; apostates, like those who never professed Christ to begin with, will be lost. (NIV Application Commentary: Revelation, 488-499)


 * Mark 8:34-35 - Then Jesus called the crowd to himself along with his disciples and said to them, "If anyone wants to follow me, he must deny himself, pick up his cross, and follow me continually, because whoever wants to save his life will lose it, but whoever loses his life for my sake and for the gospel will save it." (ISV)


 * Mark 9:42-48 - [Jesus is speaking] If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where 'the worms that eat them do not die, and the fire is not quenched.'(NIV)


 * Matthew 18:6-9 - If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea. 7 Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come! 8 If your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. 9 And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. (NIV)

If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, 18 do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. 19 You will say then, “Branches were broken off so that I could be grafted in.” 20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either. 22 Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. (NIV)


 * Romans 8:17 - Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. (NIV)

The responsibilities listed so far present two opposite ways of life: the way of the Spirit and the way of the sinful nature. The absolute contrast between these alternatives has been developed throughout Paul's ethical appeal. Now it is the hour of decision. Now his readers must consider very carefully the consequences of choosing one way or the other. They cannot drift; they cannot remain neutral; they must decide whether they are going to walk by the Spirit or gratify the desires of their sinful nature. Since each individual must decide for himself or herself which way to live, Paul puts his challenge in a singular form. Paul introduces his call for decision with a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7). When people think and act as if they will not reap what they have sown, or as if they will reap something different from what they have sown, they are deceiving themselves and mocking God. But since the inexorable law of reaping what is sown has always been proved true, the proverbial statement of warning God cannot be mocked is also true: no one can mock God and get away with it. Yet there is a common tendency to think that there is one exception to this universal principle: "Though it proves true for everyone else, it is not true for me. I will not have to reap a harvest from the seeds I sow. I can sow whatever seed I want and still expect a good harvest." This common line of thought only proves the words of the prophet Jeremiah, "The heart is deceitful above all things and beyond cure" (Jer 17:9). Our capacity for self-deception is frightening. It is amazing how blind otherwise brilliant people can be to their own spiritual direction in life. In fact, the more brilliant people are, the more skilled they are at developing rationalizations to deceive themselves and to hide from God. The story of Adam and Eve's hiding from God behind their skimpy clothes and even skimpier excuses is our common human experience. Paul's warning needs to be heard, and to be heard often, to warn us against our most brilliant self-delusions. Paul then applies the agricultural principle of reaping what is sown: The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life (v. 8). Here we are faced with a decision, a decision that determines our destiny. We are not victims of fate, bad luck or even predestination. Our destiny is determined by our decision: shall we sow to the sinful nature or to the Spirit? The old proverb is true: "Sow a thought, reap an act; sow an act, reap a habit; sow a habit, reap a character; sow a character, reap a destiny."

How blessed is the man who endures temptation! When he has passed the test, he will receive the victor's crown of life that God has promised to those who keep on loving him. (ISV)

Amos Binney and David Steele 21, 22. Deliver up the brother—As in ver. 17. The opposition to the Gospel will be so violent as thus to sever the tenderest ties of natural affection and friendship. Mk. 13. 12; Lk. 21. 16; note, vs. 34-36. Hated of all—That is, all who hate Christ will hate his disciples. Note, vs. 24, 25; John 15. 18-21; 2 Tim. 3. 12, 13. Endureth to the end—All who endure persecution for Christ's sake to the end of life shall be finally and forever saved. Ch. 24. 13; 2 Tim. 4. 6-8; 1 Pet. 4. 12-16; Rev. 2. 10. This implies that even the apostles were liable to fall and be lost, as was Judas. Acts 1. 25: John 17. 12; note, 1 Cor. 9. 27.

16-18. The Spirit itself—Rather, the Spirit himself testifies with our spirit, &c.; i.e., the Divine Spirit within us confirms our spirit or consciousness that we are God's children, and therefore heirs of God. Note, ver. 17. This is called the first-fruits, and earnest of the Spirit. Note, verse 23; 2 Cor. 1. 22; 5. 5; Eph. 1. 14; 1 John 3. 24; 4. 13; 5. 10. The Spirit is the direct witness; the fruits are the indirect witness. 1 John 3. 3, 9, 14. This testimony of the Spirit does not exclude him from witnessing to the fact of sin, (John 16. 8,) and of sanctification. 1 Cor. 2. 12; 1 John 2. 20, 27. Joint heirs with Christ—Entitled to be, with Christ, partakers of the same heavenly glory and sharers of his throne. Matthew 19. 28; John 17. 24. 1 Cor. 6. 2; Rev. 3. 21. If...we suffer with him—Implying that we are joint heirs on condition that we jointly suffer with Christ; i.e., suffer for his sake, who was made perfect through sufferings to bring us to glory. Heb. 2. 10; Luke 22. 28-30; Acts 5. 41; 2 Cor. 12. 9, 10; Phil. 1. 29, 30; 3. 10; Col. 1. 24; 2 Tim. 2. 12; 3. 12; 1 Pet. 4. 13. The sufferings...the glory—Those referred to ver. 17; the first of which is nothing in comparison with the latter. Note, 2 Cor. 4. 17; Heb. 11. 25, 26.

Romans 8

35-37. Separate...love of Christ—Nothing from without can separate them who are thus united to Christ by love. Note, vs. 37-39. Yet the best of Christians are left free, and liable to effect a complete and final separation by their own apostasy. Note, ch. 11. 20-22; 1 Cor. 9. 27; 10. 12; John 10. 28, 29; 15. 1-6; 17. 12; Col. 1. 23; 1 Tim. 1. 19, 20; Heb. 3. 6-19; 6. 4-8; 10. 26, &c.; 2 Peter 2. 20, 21; Rev. 2. 4, 5. Tribulation—Seven forms of trials are here named (verse 35) as assailing true Christians, not only without harm, but for their good. Vs. 28, 37. Killed all the day—Paul here quotes from Psa. 44. 22, to show that the Christians of his day were subject to trials similar to those of the O.T. martyrs. Compare Matthew 5. 11, 12; 23. 34; 1 Thess. 2. 14, 15; 2 Tim. 3. 12. More than conquerors—These trials shall not only fail to separate us from Christ, but they

Romans 14:14, 15. I know...by the Lord—Rather, in the Lord, i.e., as one in Christ, (ch. 8. 1; 9. 1,) and having the mind and spirit of Christ. 1 Cor. 2. 16; 7. 40. Nothing unclean of itself—That is, impure or unholy in the religious sense of the Levitical law; that law being now done away, all things are pure. Note, ver. 20; Acts 10. 15; 1 Tim. 4. 4, 5; Tit. 1. 15. But to him...unclean—And therefore he cannot eat of it without sin, because it is a sin to violate his conscience. Note, ver. 23. Grieved with thy meat—If by eating meat, or any other act unessential to true religion, (note, verse 17,) thy brother's conscience is grieved or made weak, love to him requires thee to abstain from it. Note, ver. 21; ch. 13. 10; 1 Cor. 13. 5. Destroy not—By doing that which would lead him to offend his own conscience, and thus tend to destroy his soul. Note, verses 20, 23; 1 Cor. 8. 10-12. This is one of many strong proof-texts showing that true Christians may so far apostatize from the true faith as to be finally lost. Note, John 15. 5, 6; 17. 12; 1 Cor. 9. 27; 10. 1-12; 1 Tim. 1. 19, 20; Heb. 6. 4-8. For whom Christ died—This proves that all men are not necessarily saved because Christ died for all. Note, 1 Tim. 2. 4-6; 4. 10; Heb. 10. 29, 38.

Colossians 1:21-23. You that were—The Colossians, as well as the Ephesians who were formerly alienated from God and enemies to him, as shown in their wicked works, were now reconciled to God through Christ. Note, Eph. 2. 2, 3, 12-16. Body of his flesh—Including his entire human nature, by the sacrificial offering of which he has made salvation possible for all men. Note, Eph. 2. 15, 16; Heb. 2. 9, 14-17; 10. 9, 10. Present you holy—As the final result of his work of redemption. Note, Eph. 1. 4; 5. 26, 27; Titus 2. 14; Jude 24. If ye continue—Exercising that living faith in Christ which is grounded in love. Note, ch. 2. 5-7; Eph. 3. 17. Not moved away—But remain steadfast in the hope of the gospel, that which continued faith in Christ makes sure. Heb. 6. 11, 19; Romans 5. 1-5. This if implies that Christian believers may, by unfaithfulness, forfeit their hope of being thus finally presented. Ver. 22; comp. John 15. 2, 6; Rom. 11. 20-22; 1 Cor. 9. 27; 10. 12; 1 Tim. 1. 19; 5. 12; Heb. 3. 14; 6. 4-6; 10. 26-29.

John 15:18-16:1. [Jesus is speaking to his 11 disciples minus Judas] "If the world hates you, keep in mind that it hated me first. . . . 20 Remember what I told you: 'A servant is not greater than his master.' If they persecuted me, they will persecute you also. . . . 26 When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me. 27 And you also must testify, for you have been with me from the beginning. All this I have told you so that you will not fall away.

These things—Referring to what he had said chapter 15:18, & etc. Not be offended—Not be led, through fear of trials, to fall from the faith, or apostatize, in which sense the word offend is often used.


 * 2 Peter 1:3-11 - His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7and godliness with brotherly affection, and brotherly affection with love. 8For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. 11For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

Joseph Benson: [Paul is in effect saying in these verses] You should also take heed what doctrine you deliver, lest by teaching what is false, unimportant, or improper to be taught, you should defile or destroy the temple of God; that ye — True believers, genuine Christians; are the temple of God — Whether considered collectively as a church, (Ephesians 2:21; 1 Timothy 3:15,) or as individuals and members of one, (1 Corinthians 6:19; 2 Corinthians 6:16; Ephesians 2:22; Hebrews 3:6; 1 Peter 2:5) being set apart from profane uses, and dedicated to his service, among whom, and in whom, he manifests his gracious presence by his Spirit. See on Romans 8:9. If any man defile, corrupt — Or destroy rather,. . . that is, should divide and scatter a Christian church or society, by schisms or unscriptural doctrines, or leaven with error, and lead into sin, a real Christian; him shall God destroy — Punish with eternal condemnation and wrath; so that he shall not be saved at all, not even as through fire: for the temple of God is holy — Consecrated to him, separated from all pollution, and to be considered as peculiarly sacred; and therefore it is an awful thing to do any thing which tends to destroy it. Which temple ye are — Called and intended to be such. (Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002])

Ben Witherington: [In verse 2] Paul is not thinking of a mere hypothetical possibility. The Galatians are actually contemplating circumcision in the present, even as Paul is writing. . . . Paul begins a play on words in verse 4, saying that the person wishing to be justified by or in the Law have cut themselves off from Christ, and fallen from grace. . . . Paul could hardly have made any clearer that a person who chooses to submit to the Law who seeks final justification by being 'in the Law' (or we can translate 'by means of the Law'), has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ. For Paul there is no room for compromise on this issue. (Grace in Galatia: A Commentary on Paul's Letter to the Galatians [Grand Rapids: William B. Eerdmans Publishing Company, 1998], 365, 368-369)

Ben Witherington: The warning here must be taken quite seriously. Paul is telling his Galatian Christian converts that if they behave in these sorts of ways they will find themselves on the outside looking in, without inheritance when the Dominion [i.e., Kingdom] comes in fullness to earth. This comports with what he has already said earlier in 5:4 – if they allow themselves to be circumcised they will have cut themselves off from Christ (and so the inheritance that come in Christ). (Grace in Galatia: A Commentary on Paul's Letter to the Galatians [Grand Rapids: William B. Eerdmans Publishing Company, 1998], 407)

Ben Witherington: At verse 4 we hear of a few who have not defiled their garments. White garments are mentioned seven times in this book as a symbol of purity and holiness. . . . in Asia Minor a soiled garment often prohibited a person from participating in an act of worship. The promise to those who are steadfast is a garment of absolute white and that their names will not be blotted out of the book of life. . . . In the New Testament it refers to eternal life. The image suggests it is possible to be in such a book and then to be blotted out of it because of unacceptable beliefs and practices. (Revelation, 106)

New section

 * Daniel Corner (2000). The Believer's Conditional Security: Eternal Security Refuted. ISBN 0-9639076-8-9

1 Corinthians 8 (Conzelmann)In Paul, however, [perish, destroyed] must not be taken in a weakened sense as moral ruin; here as elsewhere it means eternal damnation (so also Rom. 14.15). It is true that Paul is addressing himself to the strong in terms of warning and is speaking of a possibility; but in so doing he of course presupposes that idea that the Christian, too, can lose his salvation. (p. 149 n. 38)

Robert Picirilli: The meaning of v. 11 is a matter of dispute, involving the question whether a regenerate person can commit apostasy from God. . . . The argument arises over the word "perish." Those who do not believe that a genuine Christian can be lost will interpret. . . "perish". . . as though the word does not mean eternal ruin but the "stunting of his Christian life and usefulness" (Bruce 82), or as though it simply means "comes to sin" (Grosheide 197). According to this view, the prospect of apostasy is not in view. . . the "ruin" involved is the ruin of one's life and service by falling into sin. It strikes me that. . . [this] view does not do justice to the severity of the word "perish" (Greek apollumi), as it is consistently used in the New Testament to describe "definitive destruction, not merely in the sense of extinction of physical existence but rather of an eternal plunge into Hades and a hopeless destiny of death" (TDNT 1:396). . . . "Communion with Christ is threatened, and the salvation of the believer is at stake" ([Traditional Calvinist] Ridderbos 292). Actually, the verb is present tense, not future: either "Is your brother perishing?" or "Your brother is perishing." (This use of the present is futuristic, of course, but it puts the future into the present time as something already in process.) Paul does not mean that this weak brother has perished yet; but he does mean that the outcome of his falling into sin, if the process is not reversed in some way, is certain to be his eternal ruin. . . . Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy and eternal destruction. (Randall House Bible Commentary: 1 & 2 Corinthian [Nashville: Randall House Publishers, 1987], 119-120)

Richard B. Hays: Verse 10-12 offer a specific description of how Paul imagines the possible damage inflicted on the community by those who want to eat the idol meat. The weak will see the gnōsis [knowledge]-boasters eating in the temple of an idol and be influenced, contrary to their own consciences, to participate in the same practice (v. 10). This is a very important statement, because it shows that Paul's primary concern here is not the consumption of meat sold in the marketplace (cf. 10:25-26); rather, he is worried about having weak Christians drawn back into the temple, into the powerful world of the pagan cult, which was, we must always remember, the dominant symbolic world in which the Corinthian Christians lived. In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed." This language should not be watered down. The concern is not that the weak will be offended by the actions of the gnōsis-boasters; Paul's concern is, rather, that they will become alienated from Christ and fall away from the sphere of God's saving power, being sucked back into their former way of life. Paul presents this horrifying possibility with biting irony: "So, the weak one is destroyed by your gnōsis, the brother from whom Christ died." If the Corinthians will only pause to ponder this picture seriously, the contrast is stunning: Christ gave up his life for this "brother". . . Christ died for this person, and you can't even change your diet? On the one side we have the Son of God who died for us "while we were still weak" (Rom. 5:6); on the other side we have the gnōsis-flexers who are so fixated on exercising their own freedom that they ware willing to trample on the weak and jeopardize their very salvation. This is not only to injure the community but also to "sin against Christ" (v. 12) by scorning and undoing his saving work. . . . Paul concludes this unit by declaring his own resolution in this matter. "Therefore, if food cases my brother [so sister] to fall, I will never eat meat, so that I may not cause my brother [or sister] to fall." Interestingly, the word "meat" in this sentence is the generic word for animal flesh, not the specific term "idol meat" that has occurred previously in the passages. Paul is willing to forego not only the specific practice of eating idol food but also the eating of meat altogether if that is necessary to protect the weak from stumbling. . . . The "stumbling block principle" is often erroneously invoked to place limits on the behavior of some Christians whose conduct offends other Christians with stricter behavioral standards. For example, it is argued that if drinking alcohol or dancing or dressing in certain ways might cause offense to more scrupulous church members, we are obligated to avoid such behaviors for the sake of the "weaker brother's conscience." The effect of such reasoning is to hold the entire Christian community hostage to the standard of the most narrow-minded and legalistic members of the church. Clearly, this is not what Paul intended. He is concerned in 1 Corinthians 8 about weaker believers being "destroyed" by being drawn away from the church and back into idol worship. Therefore, in applying this text analogically to our time, we should be careful to frame analogies only to those situations in which the boundary-defying actions of the "strong" might actually jeopardize the faith and salvation of others by leading the weak to emulate high-risk behaviors. Framing the analogy in this way will significantly limit the number of situations to which the text is directly relevant. A corollary of this point, however, is that idolatry can actually lead to destruction. This was denied by the gnōsis group at Corinth, but Paul solemnly warns of the danger of dabbling with idolatrous practices. (First Corinthians [Louisville: John Knox Press, 1997], 141-142, 145).

He begins with an adversative conjunction (“but”), followed by the imperative of warning, “be careful.”. . . Having warned the Corinthians not us use their “rights” as the means for “the weak” to fall. . . . (p. 384, 385)

In saying that the brother “is destroyed” Paul most likely is referring to eternal loss, not simply some internal “falling apart” because one is behaving contrary to the “dictates of conscience.” The latter idea is altogether modern; and elsewhere in Paul this word invariably refers to eternal ruin. That seems to clinch the argument that real idolatry (i.e., eating cultic meals) is the issue at hand, not simply eating food that formerly had idolatrous associations. What is in view is a former idolater falling back into the grips of idolatry. Only one who takes seriously, as Paul did, the demonic character of idolatry (see 10:19-22) can appreciate the grip it has on the lives of those who are bound by its powers. For such people to return to idolatry means to come back under its power and thus suffer eternal loss. (p. 387-33)

Thus, “if food is the cause of my brother’s downfall, then I will never eat the flesh of animals again as long as I live, in order that I might not be the cause of my brother’s downfall.” (p. 389)

Different perspectives on apostasy
There appears to be three primarily perspectives on apostasy in church history: Classical or Reformed Calvinism, Moderate Calvinism, and Reformed Arminianism.

The reformed Calvinist perspective
According to John Calvin (1509-1564), once the Holy Spirit brings a person to regeneration (i.e., gives them spiritual life) this experience cannot be lost and leads to final salvation with God. In Calvin's theology, God has predestined to regenerate some (the elect) to eternal life and not to regenerate others (the non-elect) which insures their eternal damnation (Calvin's Institutes 3.21:5; cf. 3.2:15-40, 14.6-9, 18-20, 24.6f.). The elect may fall away from God's grace temporarily, but the truly elect will eventually be restored and not plunge into final apostasy. Calvin believed that "The Lord uses the fear of final apostasy in order to safeguard true believers against it. Only the ones who ignore the threat are in real danger of falling away." Calvin viewed the passages on apostasy found in Hebrews (6:4-6; 10:26-29) as applying to those in the church having a false faith—reprobates (i.e., unbelievers) who have never experienced regeneration. John Jefferson Davis writes: Even though Calvin believes that regeneration is irreversible. . . he does not conclude that the Christian has any cause for spiritual complacency. Persevering in God's grace requires, on the human side, "severe and arduous effort." . . . The believer needs to continually feed his soul on the preaching of the Word and to grow in faith throughout the whole course of life. Since it is easy for the believer to fall away for a time from the grace of God, there is constant need for "striving and vigilance, if we would persevere in the grace of God." Calvin thus balances his theological certitudes with pastoral warnings. . . . The believer must continually exercise faith and obedience to make "his calling and election sure." Others in the Reformed tradition followed Calvin's theology on election, regeneration, perseverance, and apostasy: Zacharias Ursinus (1534-1583); William Perkins (1558-1602); John Owen (1616-1683). John Gill (1697-1771); Jonathan Edwards (1703-1758); and George Whitfield (1714-1770). The Reformed confessions such as the Canons of the Synod of Dort (1619) and the Westminster Confession of Faith (1646) also express views parallel with Calvin's theology.

The reformed Arminian perspective
Reformed Arminianism derives its name from pastor and theologian James Arminius (1560-1609). Right up until his death, Arminius was undecided as to whether a believer could commit apostasy. Arminius wrote: "My sentiments respecting the perseverance of the Saints are, that those persons who have been grafted into Christ by true faith, and have thus been made partakers of his life-giving Spirit, possess sufficient powers [or strength] to fight against Satan, sin, the world and their own flesh, and to gain the victory over these enemies — yet not without the assistance of the grace of the same Holy Spirit. Jesus Christ also by his Spirit assists them in all their temptations, and affords them the ready aid of his hand; and, provided they stand prepared for the battle, implore his help, and be not wanting to themselves, Christ preserves them from falling. So that it is not possible for them, by any of the cunning craftiness or power of Satan, to be either seduced or dragged out of the hands of Christ. But I think it is useful and will be quite necessary in our first convention, [or Synod] to institute a diligent inquiry from the Scriptures, whether it is not possible for some individuals through negligence to desert the commencement of their existence in Christ, to cleave again to the present evil world, to decline from the sound doctrine which was once delivered to them, to lose a good conscience, and to cause Divine grace to be ineffectual. Though I here openly and ingenuously affirm, I never taught that a true believer can, either totally or finally fall away from the faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect; and those answers to them which I have been permitted to see, are not of such a kind as to approve themselves on all points to my understanding. On the other hand, certain passages are produced for the contrary doctrine [of unconditional perseverance] which are worthy of much consideration" (Works of Arminius, 2:219-220). William Nichols notes: "Arminius spoke nearly the same modest words when interrogated on this subject in the last Conference which he had with Gomarus [a Calvinist], before the states of Holland, on the 12th of Aug. 1609, only two months prior to his decease" (Works of Arminius, 1:665). B. J. Oropeza says, "Although Arminius denied having taught final apostasy in his Declaration of Sentiments, in the Examination of the Treatise of Perkins on the Order and Mode of Predestination he writes that a person who is being 'built' into the church of Christ may resist the continuation of this process. Concerning the believers, 'It may suffice to encourage them, if they know that no power or prudence can dislodge them from the rock, unless they of their own will forsake their position.' [Works of Arminius, 3:455, cf. 1:667] A believing member of Christ may become slothful, give place to sin, and gradually die altogether, ceasing to be a member. [Works of Arminius, 3:458] The covenant of God (Jeremiah 23) 'does not contain in itself an impossibility of defection from God, but a promise of the gift of fear, whereby they shall be hindered from going away from God so long as that shall flourish in their hearts.' If there is any consistency in Arminius' position, he did not seem to deny the possibility of falling away" (Paul and Apostasy, 16). However, he did affirm like Calvin, that believers must continually exercise faith in order to obtain final salvation with God. After the death of Arminius, the Remonstrants maintained their leader's view that the believer has power through the indwelling presence of the Holy Spirit to be victorious over sin, Satan, and the world, and his uncertainty regarding the possibility of apostasy. This is evidenced in the fifth article drafted by its leaders in 1610. Sometime between 1610, and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that the Scriptures taught that a true believer was capable of committing apostasy. They formalized their views in "The Opinion of the Remonstrants" (1618). Points three and four in the fifth article read:

True believers can fall from true faith and can fall into such sins as cannot be consistent with true and justifying faith; not only is it possible for this to happen, but it even happens frequently. True believers are able to fall through their own fault into shameful and atrocious deeds, to persevere and to die in them; and therefore finally to fall and to perish.

Reformed Arminian scholar Robert Picirilli remarks: "Ever since that early period, then, when the issue was being examined again, Arminians have taught that those who are truly saved need to be warned against apostasy as a real and possible danger." Important treatments regarding apostasy have come from the following Arminians: Thomas Olivers (1725-1799); Richard Watson (1781-1833); Thomas O. Summers (1812-1882); Albert Nash (1812-1900); and William Burt Pope (1822-1903).

The free grace or moderate Calvinist perspective
In his book, Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man, Free Grace author Joseph Dillow seeks to chart a middle position between the Reformed Calvinist and Arminian position on apostasy. Dillow accepts "the Reformed position that that those who are truly born again can never lose their salvation." But he also accepts the Arminian position that the warning passages concerning apostasy in the New Testament (e.g., Hebrews 6) are directed to genuine Christians, not merely professing Christians who are in reality unbelievers as reformed Calvinists assert. There are real dangers in these warning passages, but contrary to the Arminian view, it "is not [the] loss of salvation but severe divine disciple (physical death or worse) in the present time and loss of reward, and even rebuke, at the judgment seat of Christ." Dillow, like other Free Grace adherents, disagrees with reformed Calvinists and Arminians in holding that saving faith in Christ must continue in order for a person to obtain final salvation with God. The prominent authors for the Moderate Calvinist perspective are: R. T. Kendall; Zane C. Hodges; Charles C. Ryrie; Charles Stanley; Norman L. Geisler; and Tony Evans.

Dr. Dillow’s book is significant for many reasons: (1) It is the most comprehensive and systematic presentation of this doctrinal position yet written (650 pages); (2) Dillow, in the beginning of the book, acknowledges that it was Zane Hodges’ teaching that changed the way he looked at the book of Hebrews in particular and the entire New Testament in general. This change of thinking took place in 1973 as Dillow listened to a set of tapes by Zane Hodges dealing with the book of Hebrews; (3) Very influential men have endorsed and are recommending Dillow’s book including Dr. Charles Ryrie and Dr. Earl Radmacher. Dr. Ryrie said, "This scholarly and well written book should be read by all pastors and students of the Word who are interested in the doctrines of grace…A TRULY LANDMARK BOOK!" Dr. Radmacher wrote this: "Dr. Dillow’s REIGN OF THE SERVANT KINGS may well be the most significant contribution toward resolving the several hundred year debate between Calvinism and Arminianism."

Zane Hodges says, “There is no difficulty at all in speaking of people who live in the Kingdom of God but who do not inherit that Kingdom…the heirs of the Kingdom, then, are its owners, not merely its residents or citizens.” [Zane C. Hodges, Grace in Eclipse (Dallas: Redencion Viva, 1985), p. 71. ] Joseph Dillow writes: “All Christians will enter the kingdom, but not all will rule there, i.e., inherit it….They will, having been justified, be in the kingdom; however, they will not inherit it….There is a difference between being a resident of the kingdom and inheriting it.” [Joseph C. Dillow, The Reign of the Servant Kings (Miami Springs, Florida: Schoettle Publishing Co., 1992), pages 62, 64, 78.] Dillow adds, “they will be in the kingdom but not at the wedding feast.” [Ibid., p. 389.]

In the [650] pages that follow I will attempt to chart a middle road [the "Partakers"] between the traditional Reformed Covenant approach and that of the Arminian. I accept the Reformed position that those who are truly born again can never lose their salvation.

But I also accept the Arminian position that the warning passages of the NT (e.g., Hebrews 6) are directed to true Christians, not merely professing Christians. There is a real danger here. However, contrary to the Arminian, the danger is not loss of heaven but loss of our reward there, and severe divine discipline here in time (p. xvi).

ARMINIAN -- In this book the term "Arminian" refers to those followers of Jacobus Arminius who have held that it is possible for a true Christian to lose his salvation. For them the warning passage of Hebrews 6 refers to regenerate people (p. 20).

COVENANT -- "Experimental Predestinarian." This is our term for the Calvinist doctrine of predestined perseverance. "Experimental" because the Puritans called themselves "experimentalists." They felt in order to ascertain whether or not one was a Christian, one must perform an experiment.

He must ask, "Have I believed?" and, "Are there evidences of works in my life?" If the answer to these questions was yes, he was justified in claiming that he was probably saved. Of course, the final verdict could only be rendered at the end of life when the evidence of the final perseverance was compiled (p. 19).

THE PARTAKER – "For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end" (Heb. 3:14). The word "partaker" will designate the third approach to security. The Partaker is one who, like the Calvinist, holds to the eternal security of the believer but, like the Arminian, believes the warning passages of the NT apply to Christians.

The Partaker is the Christian who perseveres in good works to the end of life. He is the faithful believer who will reign with Christ in the coming Messianic Kingdom. He will be one of the servant kings.

What is in danger, according to the Partaker, is not a loss of salvation but spiritual impoverishment, severe discipline in time, and a forfeiture of reward, viz., disinheritance in the future. For the Partaker the carnal Christian is not only a lamentable fact of Christian experience, but is explicitly taught in the Bible as well (pp. 20,21).