Bible verses about
Once Saved Always Saved
(From Forerunner Commentary)
The concept generally described as "once saved, always saved," is the notion that, once one accepts Jesus Christ as Savior, salvation is assured. This idea is true only if it is understood as having two major conditions attached.
The first is that those who accept Christ's blood for the remission of sins remain faithful in their commitment to Him. This faithfulness is loyalty to conditions, terms, persons, or agreements. The faith that saves is a living faith, meaning it is active, dynamic. Living faith works and produces within the person having it. This gives rise to the second condition for this idea to be true: Those who accept Christ as Savior must be growing, changing, and overcoming.
The doctrinal concept without these conditions makes salvation into nothing more than the acceptance or mental agreement with the proposition that Jesus is Savior. It totally fails to address the reason or purpose for salvation. God has a purpose in what He is doing, a great overriding purpose, a cause, for His calling, leading us to repentance, and granting us conversion by means of His gift of the Holy Spirit.
John W. Ritenbaugh
The Elements of Motivation (Part Three): Hope
God—by His calling, granting us repentance, giving us His Spirit, helping us understand the gospel of the Kingdom of God, and the revelation of Jesus Christ and His sacrifice—has brought us to a place that is spiritually identical to that of the Israelites after the Old Covenant was confirmed. Thus, this passage cries out to us with great forcefulness.
The world, and even some who claim membership in the church of God, tell us that salvation is secure once we have been justified by God's grace. They say that salvation from that point on is unconditional. If salvation is unconditional from justification on, why does God admonish us to choose between life and death? Why does He command us to choose to keep His law so that we may live and inherit the land? Why does God threaten us, His children, with the Lake of Fire (Revelation 20:15)? Are His threats hollow? Are they lies because there really is no Lake of Fire?
If salvation is unconditional after we receive God's Holy Spirit, then the death of an entire generation (except for Joshua and Caleb), lost because of faithlessness, is nothing but a misleading waste. God, then, expended over a million lives for no good reason. But I Corinthians 10:11 says, "Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come."
John W. Ritenbaugh
After Pentecost, Then What?
The vision in Amos 9 is different from the four visions in chapters 7 and 8. There is no conversation between God and the prophet. The time for talk is over; God simply acts. The situation has moved beyond Amos' ability to intercede—God's time to act has come, and He will not relent.
The background of this final vision is interesting. To make his rule more secure, Jeroboam I devised what the Bible calls "the sin of Jeroboam," the use of religion in the service of politics. Using the system in place in Judah, he counterfeited the holy days, the priesthood, and the temple ritual. On his altar his priests offered sacrifices to the two golden calves, and the king stood by the altar to burn incense (I Kings 12:26-33; 13:1). It apparently became a custom for the king to stand at the right-hand side of the altar at his counterfeit feast in the eighth month.
Who is standing beside the altar in Amos 9? Not Jeroboam, but the Lord! Instead of officiating, God is destroying everything in sight!
Amos also draws on the story of Samson destroying the temple of Dagon by toppling the supporting pillars. If a man tries to pull a house down with his bare hands, he has to undermine it from the bottom, but God is not restricted like a man. He strikes the house down from the top! God, as the Supreme Omnipotent One and the Sovereign Lord, has every right to crush the house of Israel. Since the people had ignored all the numerous warnings He had sent for them to repent, He is now fulfilling His promise.
In the type, the temple of Dagon fell on everyone's head; no one survived (Judges 16:30). The same holds true in this destruction. No matter where the people of Israel flee in the day of calamity, they will not find any rest, ease, safety, or security (Amos 9:2-6). They had tried to get security by building multiple homes for themselves, but God will wipe away this assurance by smashing their houses to bits. Anything that they thought would provide them security in the day of punishment God will destroy.
God is omnipotent. When He decides to judge His people in this very painful way, there is no escaping it. He reminds His people of the covenant they made with Him, that He called them to His service, yet He is also the God of all the earth and Lord of every nation (verse 7). In other words, He has the same responsibility to judge and punish them as He has to the other nations of the world. The Philistines and Syrians, by the way, are two of the nations He judges in Amos 1. God is judging Israel in the same manner.
We find a manifestation of Israel's problem—false reliance that the covenant would save them—in modern-day "Christianity." Many professing Christians believe in eternal security, commonly called "once saved, always saved," a devastatingly subtle deception of Satan the Devil. It is a belief that one can never fall out of favor with God, no matter what one's behavior or attitude.
As members of the true church, we need to beware lest we bring this false idea into the church with us. When God called us, chose us, and granted us repentance, we were baptized. But that does not exclude us from His scrutiny. He is no respecter of persons; He will judge us as justly as He does anyone else on earth.
That we chose to follow God's way of life is good, but having that fact on our spiritual resumé is not enough. God is not interested in past actions but in present performance. What is happening today? Are we living righteously each day? Or, have we fallen from our past performance and profession? What God did in the past to give us the opportunity for salvation does not absolutely bind Him to work everything out to our benefit, if we do not produce the corresponding good works, character growth, and obedience He expects (Ezekiel 18).
He wants us to see that we should not make the same mistake ancient Israel made—that is, take His salvation for granted. We can rely on Him and trust Him, but we also have a responsibility to submit to and obey Him. We must strive to produce the best character possible and be a light so He can say of each of us, "That's My son! He looks and acts like Me! He is definitely part of My Family."
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
This instruction refutes the doctrine of eternal security. He writes this letter to converted Romans, those who had already accepted Jesus Christ as their Savior. As God does in Genesis 3, the apostle threatens these Christians with God's utter abhorrence of sin and His unwavering promise to judge it.
Paul later illustrates this process of judgment to the Hebrews:
For the earth [Christians] which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessings from God; but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned [in the Lake of Fire]. (Hebrews 6:7-8; see verses 4-6; Matthew 13:47-50; 25:31-46)
Richard T. Ritenbaugh
Do We Have 'Eternal Security'?
God creates the "new man." Paul makes this clear when he tells us that God "create[d] in Himself one new man from the two" (Ephesians 2:15). Writing about reconciliation, he defines these two men in verse 11: physical Israelites (the "Circumcision") and Gentiles (the "Uncircumcision"). Just two chapters later, he reiterates that God created the new man; he commands Christians to "put on the new man which was created according to God, in righteousness and true holiness" (Ephesians 4:24). Finally, this time in his letter to the Colossian and Laodicean Christians, Paul makes the same point; he tells us to "put on the new man who is renewed in knowledge according to the image of [God] who created him" (Colossians 3:10).
Clearly, God creates the new man in His own image. This is an important starting-point in understanding what Paul means by the term new man for two reasons:
It strongly argues against the false doctrine that Christians are "born again" when they "accept" Christ. While various denominations hold somewhat different beliefs, a common thread is that the new man, as well as the inward (II Corinthians 4:16) and inner men (Ephesians 3:16), are metaphoric designations for the same thing, a spiritual entity which resides within Christians. This entity, they submit, is an invisible, ethereal, eternal being that is the product of the spiritual birth Christ mentions in John 3:3-8. In short, Protestants believe that the new man is born within Christians at the time they are "born again."
A twig this is not! It is a misunderstanding of a major truth in God's Word. It leads those who subscribe to it into one error after another. Notice how Protestant theologians use this misunderstanding to support another lie—that heaven is the reward of the saved. They interpret Christ's statement to Nicodemus that "[N]o man has ascended to heaven" (John 3:13) to mean that no natural man (I Corinthians 2:14) or old man (Romans 6:6) has done so. While they correctly understand these two men to represent the unconverted person, they incorrectly believe Christ was not speaking of the new man. They believe that the new man, whom they confidently proclaim resides within them as a separate spiritual entity, ascends to heaven when they die, there "to be with the Lord." In other words, they understand Christ's words in John 3:13 to refer to the "old man" only.
This simply does not square with Paul's teaching. He sees the new man as created, not born. In fact, not even once does he refer to the new man as born—much less "born again"! The Greek verb translated "create" or "created" in Ephesians 2:15; 4:24; and Colossians 3:10 is ktizo, not gennao. Ktizo can mean "to create" (or as a noun, "creator"), "to form," "to make," "to found," or "to fabricate." New Testament writers use ktizo only fourteen times, and never does it refer to or even imply birth or conception. The idea that the new man is born is not consonant with the Scriptures as a whole.
However, God's use of ktizo tells us something vital about the new man. The most specific sense of this Greek verb is "to found originally." Ktizo, whose stated or understood subject in Scripture is always God, refers to "the founding of a place, a city or colony" (Vine's Expository Dictionary of New Testament Words).
Consider this nuance of meaning as it relates to the new man. A newly founded city or colony is almost always small. If it matures, it will be through the continued efforts of its founder and its rank-and-file citizens over many years. The imagery is important: The new man, when first established in us by God, is immature and inexperienced. As we will see later, we have a responsibility to cooperate with God, the new man's founder, to ensure that he grows and matures.
The fact that God creates the new man is important for a second reason: It argues that the term new man is synonymous with new creation (KJV, "new creature"). Paul uses this term in Galatians 6:15 and II Corinthians 5:17.
Once created in us by God, how does the new man mature and grow? Remember, Paul refers to the new man in Colossians 3:10 as a man "renewed in knowledge according to the image of Him who created him." "Renewed," translated here in the passive voice, comes from the Greek verb anakainoo. It means "to make new" in the sense of "to make different." The new man is different from the old one in that he bears the image of God!
Paul uses a similar verb in Ephesians 4:22-23, where he asks that "you . . . be renewed in the spirit of your mind." That Greek verb, ananeoo, again translated in the passive voice, means "to renew" or "to renovate." Through years of living Satan's way of life before conversion, our mind grows corrupt; even the best parts of it become "like filthy rags" (Isaiah 64:6).
The apostle provides more details about this renewal process in Romans 12:1-2. Here, he uses the same phraseology—the renewal of a person's mind—in a context that makes his meaning crystal clear: "And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God."
The noun "renewing" (anakainosis) is related to the verb anakainoo. Like anakainoo, it carries the sense of renovation to a different, rather than a younger, state. This attests again that the new man is different from the old.
Choosing the New Man (Part One)
Notice another interesting similarity in terminology whenever Paul speaks of the new man. Quite consistently, he uses the verb "to put on." The Greek verb is enduo, which means, literally, "to sink into." By extension, it means "to enter into," "to get into," or "to put on" (Vine's Expository Dictionary of New Testament Words). New Testament writers often use it when referring to putting on clothes (see Matthew 6:25; 27:31; Mark 1:6; I Thessalonians 5:8; Revelation 1:13; 15:6; etc.).
Paul repeatedly uses the metaphor of putting on clothes when he commands us to adopt the Christian way of life. With the same predictability, he speaks of taking clothes off to describe the abandonment of this world's lifestyle. We see it again in Colossians 3:9-10, where he speaks of our "put[ting] off the old man with his deeds" and our "put[ting] on the new man." He uses the same figure of speech in Ephesians 4:22-24. In Ephesians 6:11-17, the apostle goes a step further when he tells us how to dress the new man: "Put on the whole armor of God."
God's consistent use of the analogy of donning clothes to describe our adoption of the new man tells us a lot about the choices we must make daily. The logical conclusion of the metaphor is as inescapable as it is meaningful: The clothing we wear is largely a matter of our choice. Unless an adult is in very special circumstances, as in prison or the military, he has wide discretion in the matter of clothing. His is the choice of what to wear and when to wear it. He determines when to take clothes off and when to put them on. More than this, it is a choice he makes daily—sometimes many times a day—as he determines what to wear in different social contexts.
So it is with the Christian walk, the way of life of the new man. Daily, repeatedly each day, we must choose to "put on" the Christian way of life.
That is what Paul is telling us through his splendid clothing analogy: Christianity is a way of life. We must choose to put on that way of life—and to keep it on. Just as we do with a well-worn garment, we must come to feel so at home with the new man—so comfortable with his way of life—that we absolutely refuse to take it off for any reason at all.
In addition, God's consistent use of the clothing analogy argues against the Protestants' false doctrine of eternal security. "Once saved, always saved" is the cry of some Protestants. Others put it in a slightly different way: "It was all done at the cross."
What is wrong with this? "Born-again" Protestants, so-called Christians who claim the new man was born in them when they "accepted" Christ, have in fact abdicated virtually all personal responsibility for their salvation! Take their thought to its logical conclusion: When we were physically born, from our viewpoint, it just happened—we had no say about it at all! It was out of our control. So, the "born-again" Christian believes that he "accepts Christ," and, presto, he is saved, forever born as a spirit being, a new man. Thus, now, in this life, he has no further responsibility. Christ did it all "at the cross" and must, upon his confession of faith, irrevocably save him.
This false doctrine permits its adherents to evade all responsibility to choose daily to follow Christ. True Christians know, because of the clothing analogy, that they have that ongoing responsibility to "put on the new man."
In describing the new man, the birth or conception analogy is conspicuous by its absence. However, by its repeated presence, the clothing analogy is equally conspicuous.
Choosing the New Man (Part Two)
These verses give great difficulty to those who believe in an unconditional salvation. It is very clear that anyone who fits this description will not be in God's Kingdom.
If it were not possible for us to fall away, why would Paul even write as he did in I Corinthians 9:27? "But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified [castaway, KJV]." He also warns in Colossians 1:22-23:
In the body of His flesh through death, to present you holy, and blameless, and irreproachable in His sight - if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.
John W. Ritenbaugh
After Pentecost, Then What?
Most Protestants believe their salvation is assured once they accept Jesus Christ as their personal Savior. Many call this doctrine by the very familiar phrase, "once saved, always saved." To them, this means that God's grace eternally covers them, and thus they have eternal security that God will save them. God is bound to accept them and to give them salvation no matter what occurs after they accept Jesus. In his worldwide crusades, evangelist Billy Graham has popularized the Protestant hymn, "Just as I am, Lord," which sings the praises of this doctrine.
To us, this idea of "eternal security" is a completely ridiculous concept. God is pure and holy (I Peter 1:15-16). He will not accept people who are not as He is. He forsook His own Son, Jesus Christ, when the sins of the world were placed on Him (Matthew 27:46)! Why would He accept us, who are far more personally sinful, if we failed to repent of our sins and came before Him demanding Him to save us "just as we are"?
An analogy from the real world may be helpful. Just because a criminal is absolved of committing a certain crime does not mean that he will never again be guilty of another crime. For example, if the governor of a state commutes a murderer's sentence, but the criminal commits another crime later in his life, he is not innocent. The law says he is guilty of the later crime.
In the same way, a Christian who commits sin is guilty even though God's grace has covered him in the past. If he continues in the sin until it becomes a habitual way of life, he is in danger of losing the salvation promised to him. Notice Paul's quite concise statement in Hebrews 10:26: "For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins."
This is plain. If we sin in rebellion against God, setting our will to go against God and His way of life, the sacrifice of Jesus Christ no longer applies. In essence, we have spit in His face. Paul continues by telling us what applies at that point (Hebrews 10:27-31).
Peter says, "For the time has come for judgment to begin at the house of God" (I Peter 4:17), and if we live a life of sin, we will reap the punishment that those sins deserve. Our God is a God of justice. The idea of "eternal security," then, is foreign to the Bible. It is puzzling how theologians could develop such a doctrine when the Bible repeatedly comments, warns, and advises that we can lose it all through sin.
Richard T. Ritenbaugh
Do We Have 'Eternal Security'?
Noah accomplished a significant witness, persevering for a very long time under horrific conditions. His witness was of sterling quality and worthy of emulation.
These two verses appear quite innocuous. We read them and consider their teaching a matter of course regarding Christian life and salvation. However, for this world's Christianity, they pose a dilemma for those more deeply aware of the intricacies of Christian responsibility.
Calvinist theologian Arthur Pink (1886-1952) says in his exposition of this passage, "The verses which are now to engage our attention are by no means free of difficulty, especially unto those who have sat under a ministry which has failed to preserve the balance between Divine grace and Divine righteousness." Why would he say this? These two verses, almost single-handedly, nearly destroy one of the most treasured teachings of this world's Christianity—the Doctrine of Eternal Security, the "once saved, always saved" or "no works required" doctrine.
Note the end of the quotation: Some ministries have "failed to preserve the balance between Divine grace and Divine righteousness." Preachers who fail to maintain this balance strongly emphasize God's favor while neglecting or ignoring His claims on our lives—our duties and responsibilities to Him—because He owns us! We are His slaves!
To any thinking person, these verses severely undercut those preachers' claims that appear to guarantee grace, that is, to assure salvation. How? Verse 6 clearly states that God rewards those who live by faith, and verse 7 illustrates that, in Noah's case, the reward was that Noah and his house were saved because of what they did.
What did Noah do that was so important to his and his family's salvation? His works produced the ark, the means of escaping death from the Flood. Noah's works were rewarded. Where, then, is grace?
Note that I wrote that these verses "nearly destroy" this concept, not "totally destroy." They do not contain the entire story, but they are very troublesome, to say the least, to those of the no-works stripe. If they do not bother a nominal Christian, he is clearly ignoring what the verses really say, that a person's works play a large part in his salvation. What would have happened to Noah and his family had they convinced themselves that, since God had given Noah grace, no ark needed to be built because God would save them anyway?
John W. Ritenbaugh
The Christian Fight (Part Five)
This verse touches on an aspect of Jesus' life important to us—that our hope, like His, cannot be fleeting. It must be an enduring hope because we are not involved in a hundred-yard dash. This verse also hints that the doctrine of "once saved, always saved" is not valid, as the realization of our hope is depicted as being future. God expects growth from the point of receiving His Spirit, so He provides us with sufficient time following our calling for that to be produced. Our race, then, is more like a marathon. Israel's marathon lasted for forty years. We should not looked upon this with discouragement but thanksgiving because God has mercifully given us enough time to grow.
John W. Ritenbaugh
Perseverance and Hope
2 Peter 1:10-11
For those who believe in the doctrine of eternal security, II Peter 1:10-11 is a particularly difficult passage to dispute because it exposes the lie in this infernal teaching. It does this by stating a simple command that God asks us to carry out.
The inverse is also true; if we fail to do what Peter advises, then our calling and election are not sure. Beyond that, if we stumble, an entrance will not be supplied to us into the Kingdom of God.
God has done His part. He called or elected us out of all the billions on this planet. He forgave us, granted us repentance, and gave us His Holy Spirit. He opened up the truth to us and revealed Himself and His way of life to us. He made the New Covenant with us, supplying us with spiritual gifts, love, and faith. There is no end to what He has done for us.
Nevertheless, if we do not reciprocate, the relationship He has begun will fall apart. Our calling and election are not certain without us doing our part. We can fall away and not make it into the Kingdom of God.
Why did Peter write this to the whole church (verse 1)? He wrote it because the church at the time was experiencing various apostasies (II Peter 2:3). False teachers were bringing into the church destructive doctrines to turn the people away.
Why would Satan put false teachers in the church if there was no chance for the people to fall away? If church members have eternal security, why waste his time on them? However, Satan himself knows that Christians do not have eternal security, and he tries his best to turn us into apostates. We can fall away!
Peter was writing in this atmosphere. The people in the first-century church were living in a time of false teachings, false teachers, and apostasy, and he needed to warn them. "For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth" (II Peter 1:12).
This, too, begs the question: Why did Peter command them to make their calling and election sure? If they had the truth, and he admitted that they were established in it, why did they have to make it "sure"? In making their calling and election sure, they would be doing the one thing that would keep them on the right path to the Kingdom. Christians keep themselves from falling into deception, error, and sin - keep themselves from apostatizing and losing their salvation - by validating their conversion.
When a thing is validated, it is objectively determined to be genuine, true, real, authentic, or legitimate. How do Christians validate their calling and election? The answer is simple. Jesus describes it in Matthew 7:16-20: We validate our calling and election by producing fruit. Jesus expounds on this in His Passover message in John 15:
I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away. And every branch that bears fruit He prunes, that it may bear more fruit. . . . As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered. And they gather them and throw them into the fire, and they are burned. . . . By this My Father is glorified, that you bear much fruit; so you will be My disciples. (verses 1-2, 4-6, 8)
This blows the eternal security doctrine to smithereens. Our Savior, Jesus Christ - our Judge - says that if we do not bear fruit, God will take us away and throw us into the fire! If we bear fruit, however, we will glorify the Father and truly be disciples of Christ, that is, true Christians!
We validate our calling by growing in grace and knowledge (II Peter 3:18). If we are showing love to the brethren, if we are serving as opportunity permits, if we are deepening our relationship with God, we can be certain that our calling and election are still firmly in force.
Richard T. Ritenbaugh
Do We Have 'Eternal Security'?
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