PERSEVERANCE OF SAINTS
A. Those whom God has accepted in the Beloved, and effectually called and sanctified by His Spirit, and who has given the precious faith of his elect can not fall from grace in whole or definitely, but certainly persevere it to the end and be saved for eternity, since the gifts and calling of God are irrevocable, so he continues engendering and nurturing in them faith, repentance, love, joy, hope and all the virtues of the Spirit for immortality: Jun. 10: 28,29; Phil. 1: 6; 2 Tim. 2:19; 2 P.1: 5-10; 1 Jun. 2:19.
B. And even arise and flogged them many storms and floods can never wrest the foundation and rock which by faith are clinging; even though, through unbelief and the temptations of Satan, the perceptible vision of light and love of God can ensombrecérseles and oscurecérseles for a while: Psalm 89: 31,32; 1 Cor 11:32; 2 Tim. 4: 7.
C. He, however, remains the same, and they will be saved, no doubt, by the power of God for salvation, where they shall enjoy their purchased possession, being them carved into the palms of his hands and names written in the book of life from all eternity: Psalm 102: 27; Mal . 3: 6; Eph. 1:14; 1 Peter 1: 5;Revelation 13: 8 . .
A. This perseverance of the saints depends not upon their own free will, but one of the immutability of the decree of election: Phil. 2: 12,13; Ro. 9:16; June 6. 37.44.
B. Difluye free and unchangeable love of God the Father, on the basis of the effectiveness of the merits and intercession of Jesus Christ and union with him: Mt. 24:22, 24:31; Ro. 8:30; 9: 11.16; 11: 2.29; Eph. 1: 5-11.
C. The oath of God: Eph. 1: 4; Ro. 5: 9, 10; 8: 31-34; 2 Cor 5:14; Ro. 8: 35-38; 1 Corinthians 1: 8, 9;14:19 June.; 10:28 29.
D. From the dwelling place of his Spirit, of the seed of God in the saints: Heb 6: 16-20.
E. And the nature of the covenant of grace: June 1 2:19, 20, 27,. 3: 9; 5: 4, 18; Eph. 1:13; 4:30; 2 Cor 1:22; 5: 5; Eph. 1:14.
F. : From all which the certainty and infallibility of perseverance also arise Jer. 31:33, 34; 32:40; I 10: 11-18; 13: 20,21.
A. And though the saints (through the temptation of Satan and the world, the prevalence of corruption remaining in them and neglect the means for preservation) may fall into serious sins and for some time remain in them: Mt. 26:70, 72, 74.
B. (As incur God's displeasure and grieve his Holy Spirit: Psalm 38: 1-8; Isaiah 64: 5-9; Eph 4:30; 1 Thessalonians 5:14....
C. They damage their virtues and consolations: Psalm 51: 10-12.
D. They hardens the heart and conscience hurts them: Psalm 32: 3, 4; 73:21, 22.
E. They hurt and scandalize others: 2 Samuel 12:14; 1 Corinthians 8: 9-13; Ro. 14: 13-18; 1 Tim. 6: 1, 2; Tit. 2: 5.
F. and temporal judgments are trucked): 2 Samuel 12: 14ff. Gn. 19: 30-38; 1 Corinthians 11: 27-32.
G. renew their repentance and be preserved until the end through faith in Christ Jesus Lk. 22:32, 61.62; 1 Cor 11:32; June 1 . 3: 9; 5:18.
The expression "perseverance of the saints" naturally suggests a continuous activity of believers why they persevere on the path of salvation. Evidently, however, perseverance refers to is less an activity of believers that a work of God in which believers should participate.
Strictly speaking, the safety of the salvation of man is, or is based on the fact that God abideth.Perseverance can be defined as the continuous operation of the Holy Spirit in the believer through which the work of divine grace once begun in the heart is made continuous and complete.
This doctrine is clearly taught in Scripture, John 12:28, 29; Romans 11:29; Philippians 1: 6; 2nd Thessalonians 3: 3; 2 Timothy 1:12; 4:18, and it is only when we believe in the perseverance of God that our lives can reach safety of salvation, Hebrews 3:14; 6:10 and 2 Peter 1:10.
Outside the circles reformed doctrine not find acceptance. It is said that is contrary to the scriptures which warn us about apostasy. Heb. twenty-one; 10:26 exhorts believers to continue on the path of salvation. Mat. 24:13; Heb. 3:14, and we still have cases of apostasy: 1st Tim. 1: 19-20; 2nd Tim. 2:17, 18 and 4:10. Such exhortations and warnings seem to assume the possibility of a fall, and in some cases appear to fully prove it. But these warnings prove only that God works through means and wants man to cooperate in the work of perseverance. There is no evidence that the apostates mentioned in Scripture were really believers. Rom. 9: 6; 1 John 2:19; Rev. 3: 1.
Most of us know people who have made a profession of faith in Christ and to possibly have made a powerful display of faith, actively involved in the life and ministry of the church, then repudiate that faith and abandon it. This kind of experience always raises the question: Can he a person who experienced salvation to lose? Does the apostasy a clear and present danger to the believer?
The Roman Catholic Church teaches that people can and do lose their salvation. If a person commits a mortal sin, that sin kills the grace of justification that inhabits his soul. If he dies before being restored to a state of grace through the sacrament of penance, he will go to hell.
Many Protestants also believe it is possible to lose salvation. Chapter 6 warnings of Hebrews and Paul's concern about being "eliminated" (1 Corinthians 9:27), and the examples of King Saul and others, have led many people to conclude that people can fall and irreparably full of grace. On the other hand, the Reformation theology teaches the doctrine of the perseverance of the saints. This doctrine is also known as "eternal security".
In essence this doctrine teaches that if you have saving faith can never lose, and if you lose it you never had. As John writes, "They went out from us, but they were not of us; for if they had been of us, they would have remained with us; but they went out that it might be shown that not all of us (1 John 2: 19).
We know that it is possible for some people fall in love with certain elements of Christianity without accepting Christ himself. It is possible that a young man attracted to fun and encouragement of a youth group that has an interesting program.
The person can "become" the program without becoming Christ. This person can be as illustrated in the parable of the sower sower went out to sow his seed; and as he sowed, some fell by the wayside and was trodden down, and the fowls of the air devoured it. And some fell upon a rock; and it grew, it withered, because it lacked moisture. Other seed fell among thorns, and the thorns sprang up with it and choked. And other fell on good soil and grew and yielded a hundredfold (Luke 8: 5-8).
This parable may refer to those initially believed, but then turned away, or it may mean that those who "believed" had a false or spurious faith, as claimed by the theology of the Reformation. Only the seed that falls on good ground can bear the fruit of obedience. Jesus tells us that these people who listen to his word "are those of honest and good heart" (Luke 8: 15). His faith comes from a truly regenerate heart.
The doctrine of perseverance is not based on our ability to persevere, not even if they are regenerated, but relies on the promise that God has made preserve. Paul, writing to the Philippians, says: "Being confident of this, that he who began a good work in you will complete it until the day of Jesus Christ" (Philippians 1: 6). It is by grace and grace alone that Christians persevere. God will finish the work he began. It will ensure that if the election purposes are not frustrated.
The golden chain of Romans 8 gives further testimony on this hope: "And whom He predestined, these He also called: and whom he called, them he also justified: and whom he justified, them he also glorified" (Romans 8:30). And then goes on to declare that "neither height nor depth, nor any other creature can separate us from the love of God which is in Christ Jesus our Lord" (Romans 8:39).
We have this assurance because salvation is of the Lord and are His workmanship. He gives them the Holy Spirit to all believers as a promise that has to complete what he started.
It has also sealed every believer with the Holy Spirit. We marked with an indelible mark and has given us his person as first deposit, ensuring that comply with the transaction.
The main basis for this confidence is found in the work of Christ as High Priest, who intercedes for us. Of Perseverance of the saints in the same way that Jesus prayed for the restoration of Pedro (but not by Judas) and prays for our restoration when we stumble and fall. We can fall for a period, but never fall completely and irreparably. Jesus prayed in the upper room: "When I was with them in the world, I kept them in thy name: those that you gave me I have kept, and none of them is lost, but the son of perdition, that the scripture is fulfilled "(John 17:12). Judas was lost only because he was the son of perdition from the beginning, and their profession of faith was spurious. Those who are truly believers can not be snatched from God's hand (John 10: 27-30).
1. Many people make a profession of faith in Christ and then they disown him.
2. The perseverance of the saints is based on God's promises to preserve the saints.
3 . God will complete the salvation of the elect.
4. The Reformation theology teaches that people who depart from the faith were never really believers.
5. We have confidence in our salvation because we have been sealed with the Holy Spirit. God has given us his word in the Holy Spirit for our salvation is complete.
6. The intercession of Christ is for our preservation.
BIBLICAL PASSAGES FOR REFLECTION
John 6: 35-40, Romans 8: 31-39, Philippians 1: 6, 2 Timothy 2: 14-19, Hebrews 9: 11-15.
TRUE BELIEVERS CAN LOSE HIS SALVATION? HOW CAN WE KNOW IF WE REALLY BORN AGAIN?
BIBLICAL EXPLANATION AND BASE
Our previous consideration has tried many aspects of the complete salvation Christ won for us and the Holy Spirit now apply to us.
But how do we know that we will remain faithful throughout our lives? Is there anything that will prevent us from falling turning away from Christ, which ensure that we will remain faithful until we die and actually live with God in heaven forever? 0, could it be that we draw them from Christ and lose the blessings of our salvation?
THE THEME OF PERSEVERANCE OF SAINTS CONSIDER THESE QUESTIONS.
The perseverance of the saints means that all who are truly born again will be kept by the power of God and persevere as believers until the end of their lives, and that only those who endure to the end are truly born again.
This definition has two parts. It indicates that there is safety first given to those who are truly born again, because it reminds them that God's power will keep as believers until they die, and they certainly live with Christ in heaven forever.
On the other hand, the second half of the definition clearly indicates that Continue In The Christian Life Is One Of Evidence that a person truly Born Again. Present also is important to keep this aspect of the Doctrine, to not fake security A Who Have Never Getting Started Sido Believers.
It should be noted that this case is one in which the believers Evangelicals have long Significant Had Disagreement. Many within the Wesleyan tradition have argued that Arminian And could someone who truly born again lose his salvation, while the Reformed believers have argued that it is not possible for someone who has truly born again. ' Most Baptists have followed the Reformed tradition at this point;however, they have frequently used the term (eternal security) or (eternal security of the believer "before the term (perseverance of the saints).
There are many passages that teach that those who are truly born again believers who are genuinely continue in the Christian life to death and then go to be with Christ in heaven. Jesus says:
Because I came down from heaven not to do my will but from him who sent me. And this is the will of him that sent me: that I lose nothing of what he has given me, but raise it up on the final day. Because the will of My Father, that everyone who looks to the Son and believes in him should have eternal life, and I will raise him on the last day Jn 6: 38-40).
Here Jesus says that whoever believes in him will have eternal life. He says he will raise that person at the last day; that, in the context of believing in the Son and have eternal life, clearly means that Jesus will raise that person to eternal life with him (not just resurrect to be judged and condemned).
It seems difficult to avoid the conclusion that anyone who truly believes in Christ will remain believer until the same resurrection at the last day a blessing of life in the presence of God. Moreover, this passage emphasizes that Jesus does the will of the Father, he (Do not lose nothing of all that he has given me "Jn 6: 39). Again, the Father has given the Son will not be lost.
Another passage that emphasizes this truth is John 10: 27-29, in which Jesus says:
My Sheep Hear My Voice; I know them and they follow Me. I give them eternal life, and never perish; no one can snatch them out of my hand. My Father, which gave them me, is greater than all; And Father's Hand no one can snatch.
Here Jesus says that all who follow him are his sheep, is given them eternal life. Also he says that "no one can snatch them out of hand" (v. 28).
Some have objected to this that even if no one can draw from the hand of Christ to believers, we ourselves can we get out of the hand of Christ.
But that seems to be pedantic debate about words; Does "no" does not also include the person who is in the hand of Christ? Moreover, we know that our hearts are far from reliable. Therefore, if there is a possibility that we could we leave ourselves in the hands of Christ, the passage hardly give the assurance that Christ wanted to give.
But more importantly, the strongest sentence of this passage is "never perish" (v. 28). Greek construction ou plus the aorist subjunctive mé) is especially emphatic and can be translated more explicitly, "and certainly never perish." This emphasizes that those who are "sheep" of Jesus and follow him, and whom he has given them eternal life, they will never lose their salvation and be separated from Christ, "they will never perish."
There are several other passages that say that those who believe have "eternal life". An example is John 3:36: "He that believeth on the Son hath everlasting life" (also John 5: 24; 6: 47; 10: 28; 1 John 5: 13) But if it is truly what eternal life who are believers, then it is life that lasts forever with God. It is a gift from God that comes with salvation (puts him in contrast to the condemnation and eternal judgment in John 3: 16 to 17.36; 10:28).
Arminians have objected that "eternal life" is simply a quality of life, a way of life in relationship with God, one has for a while and then lose it. But this objection does not seem to be convincing in view of the clear hue of endless time included in the eternal adjective (gr aionios, "eternal, without end.") Surely there is a special quality in this life, but the emphasis on eternal adjective is in the fact that death is the opposite;It is the opposite of judgment and separation from God; It is life that continues forever in God's presence.
And who believes in the Son has this "eternal life" (Jn 3: 36) Evidence of the writings of Paul and other New Testament Epistles also they indicate that L6S who are truly born again will persevere to the end."Since there is no condemnation for those who are in Christ Jesus" (Rom 8: 1); therefore it would be unfair for God to give some kind of eternal punishment for those who are believers; no longer any condemnation for them, for all their sins penalty has been paid.
Then in Romans 8:30 Paul stresses the clear connection between the eternal purposes of God in predestination and realization of these purposes in life, along with its final realization of these purposes to "glorify" or give final resurrection bodies that he has it brought into union with Christ: "those whom he predestined he also called; to which he called he also justified; and whom He justified, He also glorified. "Here Paul sees the future success of glorification as the firm certainty that God 's purpose that can speak of it as if he were already realized (glorified). This is true of all who are called and justified; that is, all who have truly become believers.
More evidence that God keeps safe for eternity those who are born again is the "seal" that God gives us.This "seal" is the Holy Spirit in us, who also acts as the "guarantee" of God that we will receive the inheritance that has been promised us: "In him you also, when you heard the word of truth, the gospel they brought salvation, and believed, you were marked with the seal, the promised Holy Spirit.
This guarantees our inheritance until the redemption of God's own people, to the praise of his glory "(Eph 1: 13-14). The Greek word "arras, RVR" is translated in this passage (arrabon) is a legal and commercial term that means "first payment, deposit, entry fee, promise" and represents "a payment which requires the contracting party make additional payments. "
When God put in us the Holy Spirit, he promised to give all additional blessings of eternal life and a great reward in heaven with him. So Paul can say that the Holy Spirit (guaranteeing our inheritance until the redemption of God's own people "(Eph 1: 14).
All who have the Holy Spirit in them, all who have truly been born again, have the immutable promise of God and guarantee that the inheritance of eternal life in heaven certainly be his.
The very faithfulness of God is committed to doing so.
Another example of security that believers persevere to the end is in Paul's statement to the Philippians: "I am convinced of this: he who began a good work in you will perform it until the day of Christ Jesus" (Phil 1: : 6).
It is true that the word "you" here is plural (gr. Jumas), and thus refers to believers in the church of Philippi in general, but yet is speaking of specific believers to whom he writes and he says that the good work God began in them will continue and complete the day when Christ returns. Peter tells his readers that they are 'to whom the power of God through faith until salvation ready to be revealed in the last time "(1 P 1: 5).
The word saved, RVR (gr.froureo) can mean either "prevent escape" and "protect from attacks," and perhaps save both classes is what is meant here: God is preserving believers not to escape from his kingdom, and is protecting them from external attacks.
The present participle Peter uses gives the sense of "you are continually saved" 8 stresses that this is the power of God. However, the power of God does not work apart from the personal faith of those who are saved, but through their faith. (Fe, pistis) is regularly a personal activity of the individual believer in the epistles of Peter (see 1 Peter 1: 7, 9, 21; 5: 9; 2nd P 1: 1.5, and commonly in the New Testament).
Parallel examples of God working "for" someone or something in the writings of Peter (1st Peter 1: 3, 23, 2nd P 1: 4, and probably also 1 P 1: 12; 2:14; 3: 1) suggest that faith or confidence of the believer in God is the means God uses to save his people.
So we can give the meaning of the verse saying that (God is continually using his power to save his people through their faith) statement seems to imply that the power of God energizes made and continually supports the individual and personal faith.
This store is not for a temporary goal but for a salvation ready to be revealed in the last time. "Salvation" is used here not to refer to the last justification or sanctification this (speaking in theological categories) but future full possession of all the blessings of our redemption; in the final and complete fulfillment of our salvation (Rom 13: 11; 1st Peter 2: 2). Although it is ready or "list" God not "reveal" to mankind in general until the "end time", that is the time of final judgment.
This last sentence makes it difficult, if not impossible, to see any end to the activity of God keepeth. If the guardian of God is meant the preservation of believers until they receive their full and heavenly salvation, then it is safe to conclude that God will fulfill that purpose and indeed achieve that final salvation.Ultimately they reach their final salvation depends on the power of God. However, the power of God continually work "for" their faith.
Do they want to know if God is keeping them? If they continue trusting in God through Christ, God is working and saving, and should be appreciated.
This emphasis on God saves in combination with our faith provides a natural transition to the second half of the doctrine of perseverance.
While the Scriptures repeatedly emphasize that those who are truly born again will persevere to the end and certainly have eternal life in heaven with God, there are other passages that speak of the need to continue in the faith life.
We do realize that what Peter says in 1 Peter 1: 5 is true, ie, that God does not save us apart from our faith, but only working "through" our faith so that allows us to continue to believe in him. Thus, those who continue to rely on Christ obtained the assurance that God is working in them and keeping them.
An example of this kind of passages is John 8: 31-32 Then Jesus addressed the Jews who had believed him, and said, 'If faithful to my teachings are kept, you are really my disciples; Then you will know the truth, and the truth will set you free. "
Jesus here is giving the warning that evidence of genuine faith is to continue in his word, that is, continue to believe what he says and living a life of obedience to His commandments. Similarly, Jesus says: "He who stands firm to the end will be saved" (Mt 10: 22) as a means of warning people not to fall in times of persecution.
Paul tells believers Calosas Christ has reconciled with God, "in order to present you holy and blameless and irreproachable before him, has reconciled the mortal body of Christ through his death, as long as they remain firm in faith, established and firm, without abandoning the hope offered by the gospel that you heard "(Col 1: 22-23).
It is only natural that Paul and the other New Testament writers speak in this way, because they target groups of people who profess to be believers, without being able to know the actual state of the heart of every person. There may have been some in Colossae who had joined the church fellowship and even perhaps they had had professed faith in Christ and were baptized in the membership of the church, who had never had true faith that saves.
How can Paul distinguish such people and true believers? How can you avoid giving false security, security that will be saved eternally when in fact they will not be, unless they come to true repentance and faith? Paul knows that those whose faith is not real in the long stop participating in the communion of the church. Therefore, he tells his readers that ultimately will be saved, "as long as they remain firm in the faith" (Col 1: 23).
Those who continue to show why they are true believers; but those who do not continue in faith show that never was in their hearts genuine faith.
A similar emphasis is in Hebrews 3: 14: "We have come to share in Christ if we hold firmly till the end the confidence we had at first."
This verse provides an excellent overview of the doctrine of perseverance. How do we know if "we have come to share in Christ"? How do we know this to be united to Christ has happened sometime in the past?One way we know that we have come to genuine faith in Christ is if we continue in the faith until the end of our lives.
Attention to context Hebrews 3:14 prevent us from using this and similar passages in a pastorally inappropriately. We must remember that there is other evidence in other parts of the Bible that give believers assurance of salvation so we should not think that the security of belonging to Christ is impossible until we die.
However, continue in the faith is one of the means security mentioned here the author of Hebrews mentions this to warn his readers that should not be away from Christ, because he writes to a situation where a warning so is necessary.
The beginning of that section, just two verses earlier, says: "Beware, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God" (Heb 3: 12).
Indeed, in all the passages where it is mentioned continue to believe in Christ to the end of our lives as an indication of genuine faith, the purpose is to never make it to this trust Christ worry that at some point in the future may depart (and we should never use these passages that way either, because that would give a wrong cause for concern in a way that the Bible is proposed).
Rather, the purpose is always warn those who are considering or have strayed away if they do, that's a strong indication that were never saved. Thus, the need to continue in the faith should be used simply as a warning against departing, warning that those who deviate give evidence that their faith was never real.
John clearly indicates that those who deviate from the fellowship of the church and belief in Christ, for it to start showing that their faith was not real, and that were never part of the true body of Christ. Speaking of those who have left the fellowship of believers, John says, "They went out from us, they were not really of us; if they had been, they would have remained with us.
Their going showed that none of them were of us "(1 John 2: 19). John says that those who have departed shown by their actions that "were not of us"; I never truly born again.
Is it always clear what people in the church have genuine saving faith and which simply have an intellectual persuasion of the truth of the gospel but do not have genuine faith in their hearts?
It is not always easy to say, and the Bible mentions in several places that nonbelievers into fellowship with the visible church may indeed give some external signs or indications which makes them look or sound like genuine believers. For example, Judas, who betrayed Christ, must have acted almost exactly like the other disciples during the three years he was with Jesus.
So convincing was his conformity to the pattern of conduct of the other disciples that the end of the three years of Jesus' ministry, when he said that one of them would betray him, they did not turn and suspected of Judas, but rather " one by one began to ask: -do I, Lord "(Mt 26: 22; Mark 14: 19; Lk 22: 23; Jn 13: 22)?
However, Jesus himself knew there was no genuine faith in the heart of Judas, because at some point said, "Did not I chosen you twelve? However, one of you is a devil "(Jn 6: 70). John wrote later in his Gospel that "Jesus knew from the beginning who they were who did not believe, and who it was that would betray him" (June 6. 64). But the disciples themselves did not know.
Paul also speaks of "some false brothers had infiltrated" (Gal 2: 4), and says that in his travels had been in "danger from false brethren" (2 Cor 11: 26). It also says that the servants of Satan "masquerade as servants of righteousness" (2 Cor 11: 15).
This does not mean that all non-believers in the church who nonetheless give some signs of true conversion are servants of Satan secretly undermining the work of the church, because some may be in the process of considering the claims of the gospel and move towards Real faith, others may have heard only an inadequate explanation of the gospel message, and others may not have come under a genuine conviction of the Holy Spirit yet.
But Paul's statements do mean that some believers in the church are false brothers and sisters sent to disrupt the fellowship, while others simply will not believe that eventually will come to genuine faith that saves. In both cases, however, they give several external signals that makes them look like genuine believers.
We can see this also in Jesus' statement about what will happen in the final judgment:
Not everyone who says to me, 'Lord, Lord' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me in that day, 'Lord, Lord, did we not prophesy in your name and in your name drive out demons and perform many miracles?' Then I will declare to them (I never knew you: depart from me, ye that work iniquity. "(Mt 7: 21-23).
Although these people prophesied and cast out demons and did "many miracles" in the name of Jesus, the ability to make such works did not guarantee they are believers. Jesus says, "I never knew." He does not say: "I met them at a time but I do not know" nor "I met him in a while but you turned away from me," but rather, "I never knew." Never were genuine believers.
A similar teaching is found in the parable of the sower in Mark 4. Jesus says, "Some fell on rocky ground without much land. It sprang up quickly because the soil was not deep; but when the sun came up, the plants withered and had no root, dried "(Mark 4: 5-6). Jesus explains that the seed sown on rocky ground represents those who "when they hear the word, immediately receive it with joy, but as they have no root, they last a short time.
When trouble or persecution comes because of the word, immediately they depart from it "(Mark 4: 16-17). The fact that "no root" indicates that no source of life in these plants; similarly, people represented by them have no genuine faith inside. They look conversion and seem to have become believers because they received the word "with joy" but when it comes the difficulty will not be found anywhere; his apparent conversion was not genuine and in their hearts no real faith that saves.
The importance of continuing faith is also stated in the parable of Jesus as the vine, in which believers as branches (John 15: 1-7) shown .Jesus says:
I am the True Vine, and My Father is the gardener. Every branch in me that bears no fruit, Cuts;But every branch that does bear fruit he prunes to give more fruitful.
Que not remain in me is thrown away and withers, as the branches are gathered, thrown into the fire and burned (John 15: 1-2, 6).
Arminians have argued that the branches do not bear fruit still on the vine branches; Jesus refers to "every branch in me that bears no fruit" (v. 2). Therefore, the branches are collected and thrown into the fire and burned should refer to the true believers who were once part of the vine but parted and became subject to eternal judgment.
But that is not a necessary implication of Jesus' teaching on this point. Illustration of a vine which is used in the parable is limited to how much detail can teach. Moreover, if Jesus had wanted to teach that there were false believers and true partners with him, and if he wanted to use the analogy of a vine and branches, then the only way they would have referred to people who have a genuine life itself same would talk about branches that do not bear fruit (in a manner similar to the analogy of the seed that fell on rocky ground and that "they had no root" in Mark 4 way: 17).
Here in John 15 branches that bear no fruit, but somehow are connected to Jesus and give an outward appearance of being genuine branches, yet give an indication of their true situation by the fact that no fruit.This is indicated similarly by the fact that the person "no remains" in Christ (John 15: 6) and is thrown as branches and dried.
If we try to push the analogy even further, saying, for example, that all branches of a vine are really alive, or to start would not be there, then we're just trying to push illustration beyond what can be taught; and in this case there would be nothing in the analogy could represent false believers in any case. The point of the illustration is simply that those who bear fruit so give evidence that they are abiding in Christ; those who do not, are not staying in it.
Finally, there are two passages in Hebrews that also claim that deviate mind that the end can give many external signals conversion and in many ways may seem believers.
The first of these, Hebrews 6: 4-6, Arminians have often used as proof that believers can lose their salvation. But on closer inspection this interpretation is not convincing. The author writes:
It is impossible to renew their repentance those who have been once enlightened, who have tasted the heavenly gift, which part have had in the Holy Spirit and have tasted the good word of God and the powers of the coming age, and after all this They have departed. It is impossible because recrucify So, For Your Own Evil, to God's Son and subjecting him to public shame (Heb 6: 4-6).
The author continues with an example of agriculture:
When the earth drinks in the rain often falling on it and that produces a good crop for those who cultivate, receives blessing from God. Instead, when produces thorns and thistles is worthless; It is close to being cursed, and it will eventually be burned (Heb 6: 7-8).
In this agricultural metaphor to receiving the final judgment they are compared to land that does not bear fruit plants or useful, but rather thorns and thistles. When we recall the other metaphors of the Bible where the good fruit is a sign of true spiritual life and fruitlessness is a sign of false believers (eg Mt 3: 8-10; 7: 15-20; 12: 33 -35), we have an indication that the author is talking about people whose most reliable evidence of their spiritual condition (the fruit they bear) is negative, suggesting that the author is talking about people who are not genuine believers.
Some have objected that this long description of things that have happened to these people who turn away means they must be genuinely born again.
But that is not a convincing objection when we look at the individual terms used. The author says that they "have been once enlightened" (Heb 6: 4). But this illumination simply means they came to understand the truths of the gospel, and not responding to these truths with genuine faith that saves.
Similarly, the term once used to speak of those who "have been once enlightened" is the Greek term apax used, for example, in Philippians 4: 16 to mention the fact that the Philippians sent him Paul helps "again and again" and in Hebrews 9: 7 the entrance to the Holy of Holies once a year. " Therefore, this term does not necessarily mean that something happened (once) and never be repeated, but only happened once, without specifying whether or not repeated.
The passage also says that these people "have tasted the heavenly gift" and that "have experienced the good word of God and the powers of the world to come" (Heb 6: 4-5). Inherent in the idea of taste is the fact that testing is temporary and you can decide to accept or not what you are testing. For example, the same Greek word (geuomai) is used in Matthew 27: 34 to say that those who crucified Jesus "Jesus gave him wine mixed with gall; but after tasting it, he refused to drink it. "
The word is also used in a figurative sense meaning "get to know something." If we understand this in its figurative sense, as it should be understood here as the passage is not talking about trying literal food, then it means that these people had come to understand the heavenly gift (which probably means here that they had experienced some power the Holy Spirit working) and know something about the word of God and the powers of the coming age.
It not necessarily means that they have (or had) genuine faith that saves, but perhaps simply means that they had come to understand it and had some experience of spiritual power. "
The text also says that these people "have shared in the Holy Spirit" (I 6: 4). The question here is the exact meaning of the métokos word here translated "take part". It is not always clear to readers who speak Spanish this term has a variety of meanings and may involve very intimate involvement and attachment, or may simply involve a loose association with the other person or persons mentioned.
For example, the context shows that in Hebrews 3:14 getting to "take part" with Christ means to have an intimate involvement with him in a relationship that saves. Furthermore, métokos can also be used in a much looser sense, simply to refer to known or peers. We read that when the disciples picked up a lot of fish and their nets were breaking, "called signaled to their partners in the other boat to come and help" (Lk 5: 7). This simply refers to the partners or associates of Peter and the other disciples at work fishing.
Ephesians 5: 7 uses a word closely related (summétokos, composed of métokos and the preposition sun [ 'with']) when Paul warns believers regarding acts of sins of unbelievers, and says, "are not made complicit in them "(Eph. 5: 7). His concern is not that the whole nature of them will be transformed by unbelievers, but simply to be joined with them and see their own testimony in commitment and their own lives to some degree influenced by them.
By analogy Hebrews 6: 4-6 speaks of some who had been "associated with" the Holy Spirit, and therefore he had influenced their lives, but that does not necessarily mean they had in their lives redemptive work of the Holy Spirit, or they had been regenerated.
By similar analogy with the example of fellow fishing in Luke 5: 7, Peter and the disciples they could be associated with them and even to some extent be influenced by them, without having a thorough change of life caused by that association.
The same word métokos allows a breadth of influence from the relatively weak to strong enough, because it only means "one who has a part, or involved with, or attached in some activity." This was evidently what had happened to the people from whom it is spoken in Hebrews 6, who had been associated with the church, and as such associated with the work of the Holy Spirit, and certainly had received some influence from him somehow in their lives.
Finally, the text says that it is impossible to "renew their repentance" those who have experienced these things and have committed apostasy. Some have argued that if this is a repentance that need to be restored again, then it must be genuine repentance. But this is not necessarily the case.
First, we must realize that "repentance" (gr. Metanoia) does not necessarily refer to the inner heart repentance for salvation. For example, Hebrews 12: 17 uses this word to talk about the change of heart that Esau felt about selling his birthright, and refers to it as "repentance" (metanoia). This would not be repentance to salvation, but simply change of mind and the desire to roll back the transaction regarding your birthright. (Note also the example of repentance of Judas in Matthew 27: 3, albeit with a different Greek word).
The cognate verb "repent" (gr metanoeo.) Sometimes used to refer not to repentance that saves, but simply to regret individual offenses in Luke 17: 3-4: "If your brother sins, rebuke him; and if you repent, I forgive him. Even if he sins against you seven times in a day, and seven times comes back to you, 'I repent,' forgive him. " We conclude that "repentance" simply means a regret for the actions that have been made or for the sins that have been committed. If genuine repentance that saves or is not, a "repentance to salvation" may not always be immediately apparent.
The author of Hebrews is not worried specify whether or not a genuine repentance. It is simply saying that if someone regrets sin and comes to understand the gospel and experience these different blessings of the Holy Spirit (certainly in fellowship with the church), and then departs will not be possible to restore such a person again to a place of mourning for sin. But this does not necessarily mean that their repentance was genuine repentance that saves.
At this point we can ask what kind of people are described in these terms. No doubt they are individuals who have been closely affiliated with the fellowship of the church. They have a sense sorrow for sin (repentance).
They have clearly understood the gospel (have been illuminated). They have come to appreciate the appeal of the Christian life and the next changes in the lives of people because they become believers and have probably had answers to prayer in his own life and felt the power of the Holy Spirit working, perhaps they have even used some spiritual gifts in the manner of unbelievers in Matthew 7:22 (they had been "associated with" the Holy Spirit or had come to "take part" with the Holy Spirit and had tested the gift celestial and the powers of the coming age).
They had been exposed to the true preaching of the word and had appreciated much of his teachings (they had tasted the goodness of the word of God).
But despite all this, if "commit apostasy" and "well recrucify for their own evil, the Son of God, and exposed to public shame" (Heb 6: 6), voluntarily are rejecting all these blessings and turning decidedly against them. Perhaps all we have known in our own churches some who (some self profession) have long been affiliated with the church fellowship but are not really born again believers.
They have thought of the gospel for years and have continued to resist the call of the Holy Spirit in their lives, perhaps by a reluctance to give Jesus the lordship of their lives preferring to keep aferradamente for themselves that lordship.
Now the author tells us that if these people voluntarily turn away from all these temporal blessings then it will be impossible to restore back to some kind of remorse or regret for sin. It hardens their hearts and their consciences too. What else can be done to bring them to salvation? If we say that the Bible is true they will say that they know but have decided to reject it.
If we say that God answers prayer changes lives and respond that they know that too, but do not want to know anything about it. If we say the Holy Spirit is able to work in the lives of people and the gift of eternal life is good beyond description, they say they understand, but they do not want to have anything to do with it. Repeated familiarity with the things of God and his experience with the many influences of the Holy Spirit has simply served to harden them against conversion.
Now, the writer of Hebrews knows that there are some in the community that writes that are in danger of departing in this way (see Heb 2: 3; 3: 8, 12, 14-15; 4: 1.7, 11; 10: 26, 29, 35-36, 38-39; 12: 3, 15-17). He wants to warn them that, although they have participated in the communion of the church and experienced some of the blessings of God in their lives, but if they turn away after all that, there is no salvation for them.
This does not mean that he thinks that true believers can depart; Hebrews 3: 14 10 involves precisely the opposite. But wants them to have the assurance of salvation through its continuation in faith, and this means that if they turn away would show that never were people of Christ to start (see Heb 3: 6: "And we are his house, so that we maintain our confidence and hope that we are proud ").
Therefore, the author wants to give a stern warning to those who are in danger of departing from their Christian profession. He wants to use the strongest language possible to say, "At this point you can reach a person experiencing temporary blessings and yet not really be saved." Warned to watch, because relying on temporal blessings and experiences is not enough.
To do this speaks not of any real change of heart or a good fruit produced, but merely temporal blessings and experiences that have come to these people and given them some understanding of Christianity.
By this immediately passes this description of those who commit apostasy to an additional analogy that shows that these people have never had any genuine stray fruit in their lives. As he explained above, verses 7-8 speak of those people in terms of "thorns and thistles" the kind of plants that produce a land that has decent life itself but receives repeated blessings of God (in terms of analogy, even when rain falls on it frequently).
We should note here that people who commit apostasy is not compared with a field that once was good fruit and not now, but are like land that never gave good fruit but only thorns and thistles. The terrain may look good before the plants begin to sprout, but the fruit gives genuine evidence, and it's bad.
Strong support for this interpretation of Hebrews 6: 4-8 is in the following verse immediately. Although the author has been talking very seriously in terms of the ability to pull away, then returns to discuss the situation of the vast majority of listeners who think they are genuine believers.
He says: As for you, dear brothers, although we express ourselves well, we are confident that awaits them best, that is, as regards salvation "(Heb 6: 9). But better than what? The plural (better things "(RVR) is an appropriate contrast to the" good things "that have been mentioned in verses 4-6: The author is convinced that most of his readers have experienced better things just partial influences and time of the Holy Spirit and the church mentioned verses 4-6.
In fact, the author speaks of these things saying (literally) that are "the best, that is, as regards salvation" (gr kai ekomena soterias.). These are not the temporal blessings mentioned in verses 4 -6, but are better things, things that have not only temporal influence, but also "regarding salvation."
Thus the Greek word kai (also) shows that salvation is something that is not part of the things mentioned in verses 4-6 above. Therefore, this word kai, which are not explicitly translated in the NIV (but RVR approaches) provides an essential key to understanding the passage.
If the author had meant that the persons mentioned in verses 4-6 were truly saved, then it is very difficult to understand why he would say in verse 9 he is convinced of better things for them, things that belong to salvation, or with salvation in addition to the things mentioned above.
Therefore it shows that you can use a short sentence to say that people "have salvation" if to say (need not stack more sentences), and shows, even more, that people who speak verses 4-6 are not saved "
What exactly it is "the best"? In addition to salvation mentioned in verse 9, there are things that give real evidence of salvation: genuine fruit in their lives (v. 10), full assurance of hope (v. 11) and faith that saves, of the type exhibited by those who inherit the promises (v. 12). In this way he reassures those who are true believers, that is, those who show fruit in their lives and show love for other believers, showing hope and genuine faith that continues at the present time, and they are not about to away.
You want to reassure these readers (who are certainly the vast majority of those who write) while at the same time gives a strong warning to those among them who may be in danger of departing.
A similar teaching is found in Hebrews 10: 26-31. Here the author says: "If after receiving the knowledge of the truth we sin willfully, and no sacrifice for sins" (v. 26). He who rejects Christ's salvation and "has profaned the blood of the covenant by which he was sanctified" (v. 29) deserves eternal punishment. This is again a strong warning against away, but should not be taken as proof that someone who has truly born again can lose his salvation.
When the author speaks of the blood of the covenant "by which he was sanctified" the word holy is used simply to refer to "external sanctification, as the ancient Israelites, the external connection with the people of God." The passage does not speak of someone who is genuinely saved, but someone who has had some beneficial moral influence through contact with the church.
There is another passage in the writings of John who has been mentioned as taught by the possibility of loss of salvation. In Revelation 3: 5 Jesus says, "He who overcomes will be dressed in white. I will never erase his name from the book of life. "
Some have argued that when Jesus says this implies that he may erase the Book of Life the names of some people who have already had their names written there and therefore were saved. But the fact that Jesus stated emphatically that he will not do something should not be taken as teaching that he will do the same in other cases! The same kind of construction in the Greek is used to give an emphatic denial in John 10: 28, where Jesus says: (I give them eternal life and they shall never perish).
This does not mean that there are some sheep Jesus not hear his voice and will not follow and perish;simply he states that his sheep certainly not perish. Similarly, when God says, "I will never leave; I will never leave you "(Heb 13: 5), does not mean that he will leave or abandon others; simply she states emphatically that he will not leave nor forsake his. 0, even in the close parallel in Matthew 12: 32, Jesus says, "Whoever speaks against the Holy Spirit will not be forgiven, either in this world or the next).
This does not imply that some sins will be forgiven in the coming age (as Roman Catholics claim in support of its doctrine of purgatory, which is simply an error in reasoning, to say that something will happen in the next life do not mean that you can happen in the coming age the same way, Revelation 3: 5 is simply a strong statement that the names of those white dresses and who have remained faithful to Christ will never be erased from the book of life.
Finally, sometimes a passage from the Old Testament used to argue that people can lose their salvation: the story of the Holy Spirit out of King Saul. But it should not take Saul as an example of someone who loses his salvation, because when (The Spirit of the Lord departed from Saul) (1st S 16: 14), was immediately after Samuel had anointed King David and "the spirit of the Lord came upon David from that day was with him "(1 S 16: 13).
Indeed, the coming of the Spirit of the Lord upon David in immediately prior to that in which we read that the Spirit left Saul reportedly prayer. This close connection means that the Bible is not here talking about a total loss of all the work of the Holy Spirit in the life of Saul, but simply the removal of the role of the Holy Spirit to empower Saul as king.
But that does not mean that Saul was eternally damned. It's just very difficult to tell from the pages of the Old Testament if Saul, in his life, was:
(A) an unregenerate man who had leadership abilities and God used as a demonstration of the fact that someone worthy to be king in the eyes of the world was not so suited to be king over the Lord 'speople, or.
(B) a man regenerated with bad understanding and a life that increasingly turned away from the Lord.
If this is true, as explained in the previous section, that of unbelievers and finally can give away many external signals conversion, then what can serve as evidence of genuine conversion? What can give real security to the real believer? We can mention three categories of questions that a person can make herself.
Paul tells the Colossians to be saved at the last day, "as long as they remain firm in the faith, established and firm, without abandoning the hope offered by the Gospel" (Col 1: 23). The author of Hebrews says, "We have come to share in Christ if we hold firmly till the end the confidence we had at first" (Heb 3: 14) and encourages its readers to be imitators of those who "by his faith and patience inherit the promises "(Heb 6: 12).
Moreover, the most famous verse of the whole Bible uses the present tense verb can be translated: "Everyone who continues to believe in him" may have eternal life (cf. Jn 3: 16).
Therefore, the person must ask herself: "Today I have confidence in Christ to forgive my sins and take me to heaven guiltless forever?
Do I have confidence in my heart that he saved me? If I were to die tonight and appear before the tribunal of God, and he asked me why would you allow me into heaven, I start thinking about my good works and depend on them, or without any hesitation say that depend on the merits of Christ and hoped that he is a Savior enough? "
This emphasis on the present faith in Christ is in contrast to the practice of some "testimonies" of church where some repeated again and again details of a conversion experience that may have occurred 20 or 30 years ago. If a witness of faith that saves is genuine, it must be a witness of faith that is active today.
The evidence of the Holy Spirit in our hearts comes in many different forms. While we should not put confidence in demonstrating miraculous works (Matthew 7: 22), or long hours and years of work in a local church (which may simply be build with "wood, hay and straw) [in terms of 1st Co 3: 12] to promote one's own ego or gain power over others, or attempt to gain merit before God), there are many other evidences of a real work of the Holy Spirit in one's heart.
First, there is a subjective testimony of the Holy Spirit in our hearts bearing witness that we are children of God (Rom 8: 15-16; 1 John 4: 13). This testimony usually be accompanied by a sense of being guided by the Holy Spirit in paths of obedience to the will of God (Rom 8: 14).
If the Holy Spirit is truly working in our lives, he will produce the character traits that Paul calls "the fruit of the Spirit" (Gal 5: 22). He mentions several attitudes and character traits produced by the Holy Spirit: "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" (Gal 5: 22-23).
Of course, the question is not: "I perfectly I exemplify all these features in my life?" But rather, "Are all these things a general feature in my life? I perceive these attitudes in my heart? Do others see (especially those who know me more intimately) that my life exhibits these traits? Have I been growing in them with over the years? "There is no suggestion in the New Testament that a nonbeliever, an unregenerate person, can convincingly falsify these character traits, especially to those who know more intimately to the person.
On this kind of fruit is another kind of fruit: the results in one life and ministry as they have influenced others and in the church. There are some who profess to be believers but whose influence on others is discouraging, collapse them, hurt their faith, and cause disputes and divisions. The results of his life and ministry is not edify others or edify the church, but destroy them.
On the other hand, there are those who seem to build others in every conversation, every prayer and every work of ministry to which they apply their hands. Jesus said, about false prophets: "By their fruits ye shall know .... every good tree bears good fruit, but a bad tree bears bad fruit .... So by their fruits ye shall know them" (Matthew 7:16 -twenty).
Another evidence of the Holy Spirit is to continue believing and accepting the healthy teaching of the church. Those who begin to deny key doctrines of the faith give serious negative indications regarding their salvation: "Everyone who denies the Son has the Father. Stay on what you have heard from the beginning, and you also will remain in the Son and in the Father "(1 Jn 2: 23-24).
John also says: "Whoever knows God listens to us; but whoever is not from God does not listen to us "(1 John 4: 6). Since the New Testament writings are the current replacement for the apostles as John, we could also say that anyone who knows God continue to read and reveling in the word of God, and continue to believe in it completely. Those who do not believe and delight in the word of God give evidence that they are not "of God".
Another evidence of genuine salvation is a present relationship and continues with Jesus Christ. Jesus says, "Abide in Me" and "If you remain in me and my words remain in you, ask whatever you wish, and will be granted" Jn 15: 4-7). This abiding in Christ will include not only confidence in him day after day in various situations, but certainly regulate communion with him in prayer and worship.
Finally, a major aspect of evidence that we are genuine believers is in a life of obedience to God's commandments. John says: "He who says:" I know him "but does not obey his commandments, is a liar and does not have the truth. Instead, God's love is fully manifested in the life of obeying his word. Thus we know we are in him: Whoever claims to live in him must live as he lived "(1 Jn 2: 4-6).
Not a perfect life, of course is necessary. John is rather saying that in general our lives should be imitation of Christ and likeness to him in everything we say and do. If we have genuine saving faith, there will be clear results in obedience in our lives (see also 1 John 3: 9-10, 24; 5: 18). This is why James can say So faith by itself, if it has no works, is dead "and" I will show you faith by my works "(James 2: 17-18). An important aspect of obedience to God includes loving other believers. "He who loves his brother abides in the light" (1 Jn 2: 10).
"We know that we have passed from death to life because we love our brothers. He who does not love remains in death "(1 Jn 3: 14, 3: 17; 4: 7). One evidence of this love is continuaren Christian fellowship (1 John 2: 19). And another is to give needy brother (1 John 3: 17; Mt 25: 35-46).
The first two aspects of security have to do with this faith and present evidence of the Holy Spirit working in our lives. But Peter gives another kind of test you can use to ask whether we are genuine believers. It tells us that there are some character traits that if we continue to grow in them, ensure that "never fall" (2 Peter 1: 10).
He tells his readers that add to their faith "virtue, understanding, self-control, perseverance, godliness, brotherly kindness love" (2 Peter 1: 5-7). He adds that these things should belong to their readers and continually "dwell" in their lives (2nd Peter 1: 8). He adds: "make every effort to secure even more of God's call, who first chose" and then said, "If they do these things (referring to the character traits mentioned in vv. 5-7) never fall" (2 P 1: 10).
The way we confirm our call and election, then, is to continue growing in "these things". This means that our assurance of salvation can be something that grows over time in our lives. Every year we add to these character traits in our lives, we get greater and greater security of our salvation.
Thus, although young believers can have a fairly strong confidence in their salvation, that security can grow to an even deeper certainty with the years grow to cristiana.27 maturity If they continue adding these things will confirm your calling and choice " they never fall. "
The result of these three questions we can do ourselves must give a strong assurance to those who are genuine believers. Thus, the doctrine of the perseverance of the saints is an enormously comforting doctrine.
No one who has such security will ask: 'Will I be able to endure to the end of my life and therefore be saved? "Everyone who gets certainty, 1st Ti 3: 13, which says that" exercise good "as deacons' acquire greater confidence to speak of their faith in Christ Jesus "(NIV).
By such self-examination should rather think, "Truly I am born again; therefore I certainly persevere to the end, because it keeps me "the power of God working through my faith (1st P 1: 5), and therefore never lose me. Jesus will raise me on the last day and I will enter his kingdom forever "Gen. 6: 40).
On the other hand, this doctrine of the perseverance of the saints, if understood properly, should produce genuine anxiety and even fear in the heart of anyone who has "regressed" or has strayed from Christ. Such people should clearly hear the warning that only those who endure to the end truly born again. If they depart from their profession of faith in Christ and the life of obedience to him, perhaps they were not really saved; indeed, the evidence they are giving is that they are not saved and were never actually saved.
Once you stop trusting in Christ and obey him (I'm talking in terms of external evidence) have no genuine assurance of salvation, and should be considered not saved and come to Christ in repentance and ask forgiveness of their sins.
At this point, in terms of pastoral care to those who have departed from their Christian profession, we must realize that both Calvinists and armiñamos (those who believe in the perseverance of the saints and those who think that believers can lose their salvation ) advise the "erring" in the same way.
According to the Arminian the person was a believer at one time but no longer is. According to the Calvinist, that person really was never start believing, and it is not the present. But in both cases the biblical advice given is the same: "It seems that you are not a believer now; You must repent of your sin and trust in Christ for your salvation! "Although the Calvinist and the Arminian differ in their interpretation of the previous history, will agree on what to do in the present.
But here we see why the phrase eternal security can be very misleading. In some evangelical churches, instead of teaching the complete and balanced presentation of the doctrine of the perseverance of the saints, pastors sometimes have taught a diluted version, which in effect tells people that all who once made a profession of faith and were baptized are "eternally secure."
The result is that some who have not become genuinely can "come forward" at the end of a sermon of evangelization to profess faith in Christ and be baptized soon after, but then leave the fellowship of the church and lead a life that no difference in anything they lived before they get this "eternal security".
In this way people are given a false sense of security and is cruelly cheated into thinking that they are going to heaven, when in fact they are not.